A TREATISE OF CHRISTIAN BENEFICENCE, AND OF THAT LIKE CHRISTIAN Thankfulness which is due to the same.  
The which, as they are duties of singugular account with God, so are they of as necessary use to all Christians, for the keeping of faith and a good conscience, as are fire and water for common use and comfort to the natural life of all men.  
Honour the Lord with thy riches, and with the first fruits (or chief) of all thine increase. Pro. 3.9.  
Go ye and learn what this is I will have mercy and not sacrifice. Matth. 9.13.  
A man that hath friends ought to show himself friendly: for a friend is nearer than a brother Pro 18.24.  
He that rewardeth evil for good, evil shall not departed from his house. Pro. 17.13.  
Printed at London by john Harison for Thomas man.. 1600.   

TO THE RIGHT HONOURABLE, SIR JOHN POPHAM Knight, Lord chief justice of England, one of her majesties most honourable privy Counsel.  
AMong the rest of the most holy and wise proverbs of king Solomon, who both for godly policy, and also for purity of Religion, may worthily be esteemed the wisest of all kings, all the time of his uprightness and sincerity: these sentences (Right Honourable) are expressly commended by the most holy Spirit of wisdom itself, to belong to the wise; yea even to those who ought to be most wise above all other; to wit, the Princes, judges and Rulers of the people of God.  
It is not good (saith the wise king) to regard the face (that is, the person of any man) in judgement. The reasons follow.  
Him that saith to the wicked, Thou art righteous, shall the people curse, yea multitudes shall abhor him.  
But to them that rebuke him shall be pleasure, and upon them shall come the blessing of every goodman.  
They (that is, every good man) shall kiss the lips of him that answereth upright words. Prou. ch. 24 ver. 23.24.25.26.  
The which Sentemces do briefly & very pithily give to understand these two things: first how great uprightness ought to be in all Princes, judges and Rulers, to the end they may judge righteous judgement: secondly, how great the blessing is, which by the sentence of God himself, doth belong to all such; namely, that they shall be a joy to the people of God, that the people again shall reverence them, & that God will hear their prayers for them. They show also herewithal, that on the contrary, such as take an unjust course, have reproach and dishonour, yea vengeance due unto them.  
So graciously is the God of righteousness inclined and bend toward his righteous servants; and so wrathfully is he settled in his judgement and decree against the rest.  
But leaving to treat of the duty of the Magistrate and Governor, which is not the present purpose: may it please your Honour, to give one poor Minister of the word of God, in the name of many, who by the grace of God have care of our own bounden duty; your favourable good leave, in regard of the premises, to testify that great joy which we have by you, and that reverend estimation which we have of you, with hearty desire of all increase of God's best graces and blessings upon you, & the rest of our good Governors under her Highness; because of that care of uprightness of judgement, wherewith God of his mercy hath honoured and graced you in the sight of us all, to the sensible and public benefit of all: seeing (as it is evident from the holy sentences before rehearsed) it is the will and pleasure of God, that we of duty should so do. And the rather also, because we perceive that mercy is linked with justice, in your gracious and current proceed; the which we know from the book of God, to be effectual to help singularly, to the establishing of the honour & peace of the throne of our most gracious Queen Elizabeth, whose royal sovereignty through her whole dominions, we humbly beseech God of his infinite mercy, even for jesus Christ's sake, long and happily to continue and advance among us. Amen.  
Such (right Honourable, our very good Lord) is the general purpose of the present writing, but yet so as the more particular intent, is to testify the late increase of our joy, reverend estimation, & humble prayer with hearty thanksgiving to God for you, & all other our good & godly Governors, under her Majesty; as also the increrase of our humble & hearty thankfulness to you and then, and to her gracious Majesty especially, even for the late point of so great merciful justice, which you have established and put in execution among us, to the singular glory of God, honour of your government, and comfort of all well-disposed subjects, in that you have suppressed the vagabond life of a most wicked and unprofitable, yea a most dangerous and harmful sort of people: the which being of too ancient breed among us, were of late years so mightily increased, that by their licentious and unjust, yea very sturdy and shameless vagring and begging, all mercy of almsgiving was so violently catched up and devoured at every rich man's gate, and also at every mean man's door, that mercy was degenerated, to the cruel and wasteful feeding and fostering of such an idle and wicked rout, as by the rule of the holy Apostle, were altogether unworthy of any alms, in so much as they were such, as utterly refused to work. And be sides, in vain confidence and proud presumption of an imagined prescription of time, at the first mention of their restraint, they feared not, at our doors, to speak contemptuously and skornfully of so holy a purpose, as if it had been an impossible thing, that rogues should have abiding places, and that beggars should live of their labours.  
But thanks be to God, to her Majesty, and to you: this excellent point of merciful justice, was no sooner advanced and authorized by gracious Statute wisely penned, and enacted by high Court of Parliament, to the same effect and purpose; but it hath so prosperously, and with so speedy success prevailed, that God hath, to the great comfort of all that love true judgement & mercy, showed evidently, that his good hand went with the execution of it, as no doubt his good Spirit was formerly precedent in that holy consultation and advise, which was taken about it.  
The which one Act (right Honourable) how many good acts it hath wrought, highly to the honour of God, and her Majesty, and the whole government; and also, how good & commodious it is to the public weal of the whole nation, a long narration would hardly suffice worthily to declare. O how much filthiness of adultery and fornication, of the vagabonds themselves, is hereby cut off, which was wont in more than brutish manner, to be practised in all places of their confused lodging together, at every Fair and market through the land, after they had filled themselves with the fattest of the roast, and drunk themselves drunken with the strongest of the Beer that their Hostess could provide for them, for that which they had partly begged and partly stolen the same day! What a cloak and covert of much bastardise, practised by the rogues bad-good masters, mistresses, & dames, is hereby taken away; seeing they shall henceforth no more carry about the base-born, to hide them in far removed places, or to lead them about, as their own natural children, as many of them were wont to do! How are not only the disordered births, but also the untimely deaths, of many young infants, prevented; the lives whereof (though the fruit of their own bodies) this merciless and savage people little regarded! How graciously is the man-stealing of some proper children, with the intolerable misusage and disfiguring of them, hereby defeated, so that their cruel and unnatural practices, shall no more abuse the pity of others by begging with them! Who knoweth how many private persons shall be hereby safegarded from robberies and pilferies; yea and the public peace, from dangerous mutinies & rebellions, by such evil instruments (I mean counterfeit soldiers) as were entering into that rude faction? In all these things, how are the souls of such miserable and forlorn sinners, tendered and plucked out of the devils jaws, as we may say; in that the most abominable course of their life is dammed or hedged up, if happily they may at the last, held by due correction, in a more orderly conversation, be brought to repentance, as there is hope that God will give many that grace! To speak the sum of all in few words; how happily are a most lawless & licentious multitude, which by their wandering disorder of life, eluded all law, brought within the just limits & discipline of law; yea such a monstrous and sottish multitude, as neither regarded Church nor common wealth, neither God nor Prince, neither word, prayer, sacrament, nor marriage, neither wife, nor child, nor any honest labour, either touching themselves, or for the education of their adulterous offspring: but lived, and delighted themselves in a most barbarous and beastly confusion, to the multiplying of a most vile generation! And how is the whole land itself, & the sacred seat of justice, disburdened of that guiltiness and danger of God's wrath, which might in short space have grown, now at the last, by over long sufferance: seeing so great and foul evils, would certainly have cried to heaven with a loud and shrill voice for vengeance; if they had not thus tempestively, by the power of lawful authority, and by the godly care and remorse of our Magistrates, been made as it were dumb and speechless before the judgement seat of God  
And now also, yet further than all this, by the denial of disordered succour, or toleration to the idle and vagrant; o how commodiously may poor labouring householders, and uncounterfeit impotent and aged people, yea many thousands both of young and old, such as shall be found to need relief, be, by that uncomfortable and waste charge, which was even cast away in that former course of giving, now relieved and cherished in their honest & lawful trade of life, to the great glory of God, & to the singular blessing of the whole land; if happily according to the good provisoes, and liberties authorized to the same end, by the worthy Statute and explanations thereof, the provision for the poor shall be with a liberal heart, and with a wise and discreet hand duly collected and employed.  
Wherefore finally as a kindly fruit of all former respects; how ought not all the people of the land be the more willing both in this and also in every other good, dutiful, and commendable service of all just contributions, required on the behalf of her Majesty; even for this, that it hath pleased her Highness, to take so gracious an order, upon the humble information of your Honours, that her Subjects should be cased for ever of so great and noisome, and every way so ungrateful a burden; and not only so, but to provide also, that true alms, may be given and distributed in such a manner, as every contributor may have much more comfort in the bestowing of the same, & greater hope of a more rich blessing from God, upon every one, that is a merciful and cheerful giver, than they could have before?  
But who (as was said) can sufficiently, without a large discourse lay forth the worthy parts, of this so noble and princely an Act; which shall stand for ever in record, for a blessed memorial of the right godly wisdom and care of our gracious Queen Elizabeth; and of all the worthies of the high court of Parliament; and namely, of your Honour in this behalf, among all other worthy Acts? Verily, more & greater good, both to ourselves & to all posterity, through the gracious blessing of our God, will grow from it, then easily can of the wisest be conceived; if the justice herein prescribed, being still pursued and practised as there is good hope it shall; mercy also, and liberality, which is likewise therein intended, and commanded, may be ready to accompany and support justice, according to the minds of the Lawmakers. That is to say; if, as all loitering drones and lubbers be forbidden to be fatted abroad, so no diligent Bee or painful Labourer be suffered for want of necessary relief toward his over great family & charge of children, specially in time of sickness, or in old age, or in times of dearth, be suffered, as it were in the hardness of winter, when no flowers can be found, to pine away and perish while he is closed up, as it were in his hive, at his own home. This verily, should be a very ungodly and unchristian, yea an unnatural evil, as all cannot but confess. Nevertheless it is no greater, than there is some danger of it, in many a blind and unmerciful nook in the land; if it be not prevented by the gracious circumspection of those, to whom it shall belong. Yea the places of best hope, will always find it needful, that the poor should have many good friends, of those that be in special authority, to cause the law to speak, and to put the rest in mind of their duties herein, lest their cry should ascend up before God more lamentably than ever before. 
Musculus in Matth. 12.  Certè turpis est mendicitas, sed tamen proximo suo quisque succurrat jubet Deus. Alioqui crudele esset non dare egenti quae necessaria sunt, & interea prohibere ne mendicet. Verily this common begging is an unseemly thing (as a learned man saith) Nevertheless (as he addeth) it is the commandment of God that every man should secure his neighbour: otherwise it should be a cruel thing not to give unto the poor man such things as be necessary, and yet to forbid him to beg.  
God of his infinite mercy grant therefore, that all his Magistrates, in all places, according to that great trust and large power committed to them in this case, may have tender care, to see that all things may be faithfully & diligently performed in this worthy service, for the relief of the poor, such as shall be found to be so indeed, as the Apostle speaketh in the like cause. 1. Tim. 5.3.5. And the same God grant, that every one to his power, smaller or greater, may according to the mind and pleasure of our higher powers, and chief of God himself, not only endeavour the preventing of every mischief, not beseeming the Gospel of Christ; but also by all means, labour the furtherance & advancement of so worthy a work, as is the practice of mercy, to the strengthening of justice; which being well disposed and employed together, are answerable to the goodly brazen pillars of the porch of salomon's Temple, Juicy & Boaz to the establishing & confirming of the Prince's throne & of the common wealth, and of all lawful callings, trades & traffic therein, as it were from the Zion of the Lord. So great & tender care hath the Lord, that the poor of his people should for his sake be mercifully & liberally provided for.  
Now therefore, for the issue of this speech; may it please you right Honourable, so far to favour the present endeavour of your humble Orator, that this Treatise following, dedicated to your Honour, & intended for a gratulatory monument, of the above named Act of Parliament (which shutting the door against idleness, & all unthrifty & wasteful misplacing of alms; doth open the gate to the blessed practice of true liberality in such sort, that true thankfulness also, may therewithal be let in, which before went a roguing, with those that regarded no home) may by the allowance, & acceptation of your Honour, be some furtherance to the work, even to the best, that this so weak a hand could attain unto.  
And thus most humbly & heartily beseeching God, of his infinite goodness & mercy, even for our Lord jesus Christ's sake, to bless & preserve you long, in your right honourable, healthful, & comfortable estate, here in this present life, to his own glory, & to the service of her excellent Majesty; for the just & peaceable government of the common wealth, to the joy & comfort of all that do well, & to the terror of the rest, so long as they shall continue in their ungracious & uncivil courses. And likewise beseeching God, that after this life ended, when you have se●ued your time, according to the counsel of God, you may have your part, in the inheritance of his heavenly kingdom, among the rest of his most honourable Saints. I crave of your Honour, all favourable pardon of my boldness, in presenting and dedicating these my poor labours unto you under the credit and protection of your name. From Culford in Suffolk the 13 of May 1600.  
Your Honours in all humble and Christian duty to command. ROBERT ALLEN.   

A GENERAL INscription of the Treatise following.  
TO all beneficial Christians, who love and practise goodness and mercy, to the relieving of their poor and distressed brethren; and to all that do receive the holy and Christian beneficence of their good & merciful relievers, in any time of their need:  
For a token of thanks to the one, and for an admonition and spur of thankfulness to the other, with all dutiful and hearty desire, that through the blessing of our bounteous good God, it may be a helpful encouragement to all, for continuance and increase in all well-doing: R. A. a Minister of the holy Word and Gospel of our Lord jesus Christ, as one greatly indebted to all, offereth this poor mite; which, as touching this shot and reckoning is even all which for the present he hath.  
Craving herewithal, that (seeing by the goodness of God there is first a willing mind) it may be accepted according to that he hath, and not prejudiced for any want of that which he hath not, according to the privileged rule of the Apostle Paul, 2. Cor. 8.12. the equity whereof, as well agreeth to thankfulness for benefits as to beneficence itself. Craving furthermore no other reward, than the benefit of your faithful prayers, that he together with yourselves, may have all meet and convenient sufficiency in all things, and abound in every good work, through the rich grace of God mightily abounding toward us all, even for our Lord jesus Christ's sake: who, though he was most rich, yet willingly became most poor, that through his poverty all of us might be made rich. To him therefore with the Father and the holy Ghost, one only true God, be all praise, honour, and glory, for ever and ever. Amen.   

A Treatise of Christian beneficence, and of that like Christian thankfulness which is due to the same.  
seeing the whole argument of this our intended Treatise, is called by the Apostle Paul, The matter of Giving and Receiving, Philip. 4.15. by a similitude borrowed from the use of books of Account, wherein is diligently entered, and kept in record, what each party hath from time to time delivered or received the one from the other, till the day of reckoning do come. We will therefore, according to the same his holy direction, speak of it, under those plain and familiar terms; following also therein, the same his order and distribution, concerning the parts or branches thereof.  
In the former part, which is of giving gifts or benefits, endeavouring as great plainness as we can, we will in the first place, consider what giving is.  
secondly, what sundry virtues are required to the right manner of Giving, and therewithal on the contrary, what be the vices which do either altogether hinder, or at the least corrupt the same, if they be not shunned & avoided.  
thirdly, what is the reward of right christian giving.  
fourthly, what the punishment of illiberality and not Giving is.  
Last of all, certain answers shall be made, to such objections, as Satan and man's own corrupt & covetous, or distrustful and unbeteeming affection, do mightily suggest, to the hindrance of holy beneficence; yea even to the utter suppressing of it, if possibly the Devil could achieve & win the same. This shall be the order and contents of the first part of our Treatise, concerning Giving.  
In the latter part, which is of Receiving gifts or benefits; we will likewise, in as plain an order & manner as we can attain unto, declare first, what that Receiving is whereof we speak.  
secondly, what graces or virtues are requisite to the right manner of Receiving gifts and benefits, and there with also, which be the contrary vices.  
And in the third place, we purpose to show the greatness of the sin of unthankfulness; and accordingly, how grievous punishment belongeth to all unthankful & irreligous Receivers; whosoever they be, that shall unchristianly waist & consume that which is christianly given, & bestowed upon them.  
Finally, we will add a certain Florilegie (if we may so call it) that is, a collection of choice sentences out of the best sort of writers both former & latter, christian and philosophical, such as God used among the heathen to cherish that light of natural understanding, and conscience of human office and duty, which he would have preserved in the midst of them: and such also as he hath used for his more holy and honourable instruments for the direction and instigation of his people from time to time, to walk not only in humanity, but even in Christian mercy & compassion toward their brethren, in a holy communion of Saints before him. Not for necessity of proof or for power of persuasion, as if the holy Scriptures were not alone sufficient to every holy use, both of doctrine, reprehension, comfort and exhortation: but that every one, that will not shut his eyes, may more clearly perceive, that he shall stand every way convict, and condemned before God, and in his own conscience, and before the world, if he do not mind and practise the duties herein contained. And that especially, in more than ordinary hard times, such as of late have continued for sundry years together, and are like again to renew upon us, if we call not the more earnestly upon God for mercy, and if we shall not more unfeignedly repent of our most grievous sins, which have, as it were, armed his justice, and kindled his wrath against us. And in this respect, I trust, such addition of sentences shall not be ungratefully accepted, either of the learned, who will take an honest and scholarlike delight in the elegancy of the speech, wherein the Authors express their grave and weighty meditations of these matters: or of the unlearned, for whose sake I will English at the least the more brief and principal of them. And the rather have I this trust, because they will wisely consider, that there is more liberty allowable this way, in a course of writing, then in an usual order and custom of preaching: and again, because in no other argument may this be to better purpose performed, then in that which is presently in hand.   


Excellency of Giving.  THE FIRST PART of the Treatise.  

CHAP. 1.  
What Giving is.  
IN so much as in this argument of Giving & Receiving; Giving, as was observed in part before, hath the first place in order, it being as it were by birth and course of nature before Receiving; but much rather, in so much as it is of greatest pre-eminence and worth in dignity, to the which also belongeth the chief fruit, and as it were the first-bornes double portion in the blessing; according to those words of our Saviour Christ himself, which the Apostle Paul would have very diligently remembered of all Christians, in that he said, It is a blessed thing to give rather than to receive, Act. 20.35. Reason therefore strongly challengeth, that we begin with Giving, as with the principal and more worthy part of that Prize, which now is striven for.  
And how, I pray you, should it not be as the Apostle remembreth from the doctrine of our Saviour Christ, that Giving is a more blessed thing than Receiving; seeing that by how much men of God, are more bountifully minded, and more liberally handed; by so much do they more lively, both in disposition of mind, & also in practice of Action, represent and resemble the likeness of God himself: who by no other thing is better manifested and made known, either for his own honour and glory, or to our comfort, then by the bounty of his goodness and mercy, in giving and bestowing his benefits and blessings upon us, his poor and unworthy servants? This doubt the Lord himself giveth clearly to understand in his holy Scriptures, where he hath of purpose most fully revealed himself; in that he holdeth forth the light of his mercy, to shine out most brightly among the re●● of his most noble & divine virtues; as we may perceive by a few testimonies culled out of many, which it shall be good for us to allege, before we proceed any further, as it were out of so warm a Sunshine. The Prophet Moses telleth us, that at what time it pleased God, at his request, to proclaim the glory of his name, Exod. chap. 34. verses 6.7. that he used more words in number, and larger in sense, to express his mercy then any divine property else: yea than the wrath of his justice, which is there mentioned with it. The words of mercy which exceed in number are these: Merciful, gracious, slow to anger, and abundant in goodness and truth; compared with, not making the wicked innocent, and visiting of iniquity: four or five to two. The words which exceed in largeness of sense are these, Reserving mercy for thousands, forgiving iniquity, & transgression, and sin; that is, infinite sins, and all kind of great and grievous sins; compared with these words: Visiting the iniquity of the fathers upon the children, & upon the children's children, to the third and fourth generation. But mark, I pray you, that I do not lessen or diminish God's justice, to enlarge his mercy; for that were most impious sacrilege, seeing both are infinitely perfect above all unequal comparison: but I speak, as Moses telleth us that the Lord himself spoke, comparing the displeasure or anger of his justice, with the favour of his mercy, in regard of his covenant made in respect of Christ, by whose satisfaction this wrath of justice is wonderfully contracted, yea, in respect of the elect, made temporal, yea is clean diverted and abolished. For otherwise perfect; that is, infinite, both mercy and justice, meet together in the salvation of the elect; God accounting it just to save the unjust for Christ's sake, who is the Lord our righteousness. But let us come to some other testimonies wherein God hath in singular manner renowned his mercy. The Lord (saith the holy Psalmist) is gracious and merciful, slow to anger, and of great mercy. The Lord is good to all and his mercies are over all his works. Psal. 145.8.9. And Psalm. 136. he repeateth this foot of the song, as often as there be verses in the Psalm; that is, 26 times one after the other: For his mercy endureth for ever. And he maketh this as the chief reason of all his works; yea even of his most fearful and heavy judgements upon the wicked: in the which, he propoundeth to himself, not so much the confusion and destruction of the wicked in his justice, as the benefit of his Church and people, to the glory of his grace and mercy; as is easy to be seen in the reading of that Psalm. According also to that Isaiah 43.4. Because thou wert precious in my sight, & wert honourable, & I loved thee (saith the Lord) therefore will I give man for thee, and people for thy sake. This singular care of the Lord over his people, is every where repeated in the holy Scriptures, Read Psalm. 9.9. and Psal. 10.17. and 18.27. and 34.6. and 40.17. and 113.5. and 146.7.8.9. God will be a refuge to his poor people, he will hear them, he will save them, he will destroy their enemies, etc. And for what other causes also, doth God at any time advance any of his servants from poor estate to high degree; out of adversity to prosperity; but that they might glorify his name, in being a refuge and succour to the rest of their poor and distressed brethren; according as Mordecai sendeth his admonitory message to Queen Ester, chap. 4.14. saying: Who knoweth whether thou art come to the kingdom for such a time '  
Who therefore seethe not, that the merciful relieving of the needy and poor, (specially such as approve themselves to be of the household of faith, faithful servants in the family and Church of God is a virtue of singular excellency: seeing such as do thus, do herein show themselves in special manner, as dear children, to be the most kindly and ingenuous imitators and followers of God their heavenly father, in that which he accounteth his most singular glory as we have seen before. In which respect also, saith our Saviour Christ to his disciples: Be ye merciful, as your Father is merciful. But not only must the children of God be like their heavenly father in doing good to their fellow brethren, but even to their enemies also, as the same our Saviour teacheth. For even God is not only kind and beneficial to the good and just, but also to the unkind and evil, causing the comfortable light and warmth of his Sun to arise upon them, and his rain to make their fields and cattle fruitful: Matth. 6.44.45. and Luke 6.35.36. Finally, according to the holy Proverb, ch. 19.22. That which is to be desired of a man is his goodness. For herein specially is all that comprehended for the which he is to be praised: as 2. Chron. 3 2. verse 32. the whole praise of Hezekiah is noted by his goodness. And so also of king josiah, ch. 35.26.  
The heathen also, whether by the light of nature, or by the remnant of tradition of doctrine, from the first fathers of whom they came, after the dispersion of the nations, they held this for a principle, and so have set it down in their writings; that in nothing man is more like unto God, then in beneficial & kind dealing. And when Demosthenes (as they writ) was asked, what man might have, wherein he should resemble God, he answered: If he should deal beneficially, and speak truly. And hence it was no doubt, that even among the same heathen people of the world; the honourable title of beneficence and bountifulness was, as it were, by a law of nations, principally attributed and ascribed to Princes and Rulers; whom it should beseem best, as in name, so in the virtue itself to express the divine nature of God most. This custom of the heathen is pointed at by our Saviour Christ, Luke. ch. 22.25. where he saith thus, They that bear rule over the Gentiles are called EVERGETAI, that is, gracious, or beneficial and bounteous.  
Nevertheless, here, before we go any one step further, it is to good purpose, that we do consider, that betwixt the bounteous and beneficial Giving of the Lord, and all human beneficence, there is necessarilly a great and unmeasurable difference to be put. First, because God is the only spring and fountain of all beneficence; so that from him alone are derived all good gifts, whatsoever either man or Angel are partakers of, or howsoever they are made instruments of any good benefit and blessing either of them to other. For as the Apostle Paul saith from the Prophet Isaiah, and both of them in the name of the Lord, Who hath known the mind of the Lord? or who was his counsellor? Or who hath given to him first, and he shall be recompensed. For of him, and through him, and for him are all things: to him be glory for ever. Amen. Rom. 11.34.35.36. and Isaiah chap. 40.13.14. And yet more particularly touching man; whether Prince or noble Peer, rich or mighty, learned or in authority, Prophet or Apostle, whosoever he be, he cannot possibly have any thing, whether of this world, or belonging to the kingdom of God, to give, unless he have first received it of that perfect and complete fullness which is only in the Lord. So that worthily may the Apostle ask of one as well as of the other, & chief of such as have the most excellent gifts: Who separateth thee? And what hast thou which thou hast not received? and if thou hast received it, why dost thou boast as if thou hadst not received it? 1. Cor. 4.7. And job. 1.21. The Lord giveth, and the Lord taketh away blessed be the name of the Lord.  
Secondly, God giveth such gifts, and in such manner, as no creature is able to give them. Thine o Lord (saith king David) is greatness, and power, and glory, and victory, and praise: for all that is in heaven & earth is thine, thine is the kingdom o Lord, and thou excellest as head over all, & in thine hand is power and strength, and in thy hand it is to make great, and to give strength unto all. Now therefore, o our God, we thank thee, and praise thy glorious name. But who am I, and what is my people, that we should be able to offer willingly after this sort? For all things come of thee, & of thine own hand we have given thee. 1. Chro. 29.11. etc. And thus no one man, but only God hath given the whole earth, & distributed it among all the sons of men. Ps. 115.16. Thus he & no other hath given his only son our Lord jesus Christ, to and for the redemption & salvation of his Church. Isai. 9.6. & ch. 49.6. joh. 3.16. & ch. 4.10. & Rom. 5.15. etc. where the excellency of this one gift is amplified above all other by the holy Apostle: and ch. 8.31, 32. What shall we then say to these things? If God be on our side, who can be against us? who spared not his own son, but gave him for us to death, how shall he not with him give us all things also? According to this divine munificence, God hath given the Church to Christ, Psal. 2.8. & joh. 17.6, 7, 8, etc. to the end, that though it had justly deserved to be utterly stripped, and left waist & naked, it might nevertheless by him be beautified & adorned with all excellent & princely gifts. Mat. 28.18 19, 20. Eph. 4.11, etc. jer. 3.15. Isa. 50.4. even with such gifts as no money could purchase; but only the blood of jesus Christ, which is more precious than all gold & silver, Act. 8.20. 1. Pet. 1.18.19. Among these most precious gifts, is heavenly knowledge & understanding Ps. 119.34. Mat. 11.25, 26, 27. & ch. 13.11. & ch. 16.17. Likewise faith & repentance, & forgiveness of sins, are in the number of these invaluable gifts of God, Act. 5.31, 32. and ch. 11.17, 18. 2. Tim. 2.25, 26. jer. 24.7. & ch. 32.39.40. In this catalogue of the gifts of God, is that peace of conscience which passeth all understanding, Philip. 4.7. that is to say, such a gift, the excellency whereof cannot thoroughly be discerned of us. Finally, of this magnificent bounty of God, eternal life & salvation are the gifts of God, to poor miserable & damnable sinners. All these, 
God's bounty above man's.  and if there be any such like; they are such gifts of God, as infinitely exceed all man's donation and gift. And no marvel, though the gifts of God be thus inestimable; because his love toward us, from whence they proceed, is passing all knowledge. Ephes. 3.19. So that to set out the greatness of God's gifts, we may justly say unto God, with his holy Prophet: What shall we render to the Lord for all his benefits toward us. Psal. 116.12. And with his holy Apostle What thanks can we recompense to God, etc. 1. Thes. 3.9. And to admonish ourselves of our duties: O my soul praise thou the Lord, and all that is within me praise his holy name. My soul praise thou the Lord, and forget not all his benefits. Who forgiveth all thine iniquity, etc. Psal. 103.1. etc. Read also Psalm 107. And to comfort our souls against all spiritual fears, anguish, and disquietment; Return to thy rest o my soul: for the Lord hath been beneficial unto thee. Because thou hast delivered my soul from death, mine eyes from tears, and my feet from falling: I shall walk before the Lord in the land of the living, Psal. 116.1. etc. Hitherto therefore, of the second difference of God's beneficence; how in measure, it infinitely exceedeth all the bountifulness of man.  
Thirdly, God only is constant and unweariable in continuing the bounty of his gifts upon all such as he chooseth at the first, to bestow his bounty upon: for Whom he once loveth, he loveth to the end. john. 13.1. The unchangeable decree of God is expressed by his fatherly love. Mal. chap. 1.2. and Rom. 9.13. As it is written, I have loved jaakob. And Rom. 11.29. The gifts & calling of God are without repentance and Hosh. 13.14. Repentance is hid from mine eyes. and again, 1. Thes. 5.24. Faithful is he which hath called you, and he will do it. and Isai 40.28. Knowest thou not? or hast thou not heard, that the everlasting Lord the God hath created the ends of the earth? He neither fainteth nor is weary: there is no searching of his understanding, etc. and vers. 31. They that wait upon the Lord shall renew their strength, etc. And this is the cause, why king David, in the place before alleged: 1. Chron. 29. acknowledging the present great grace, bestowed upon himself, and the people, in offering willingly toward the house and worship of God, to be his special gift: he prayeth God, to keep the same grace for ever, in the purpose and thoughts of the hearts of his people, and that he would still prepare their hearts unto himself. And further, that he would give to his son Solomon a perfect heart, to keep his commandment, etc. For right well did the holy king know, that man left to himself, is lighter than vanity; and most fickle in the purpose and care of the best things; and namely, in beneficence and liberality toward the Church and people of God. Wherefore also, well saith a godly learned man: that it is proper to God to hold on in a continual care to save and preserve, and not to be provoked to cease from the bestowing of his benefits, because men are unworthy of them.  
Finally, he is infinitely more kind and bounteous to his enemies then any man, or all men can be to theirs, though all their kindness were laid together. Matth. 5.45. Luk. 6.35.36. Rom. 2.4. And that either most graciously to win their souls unto him, for their own most happy salvation: or else to leave them altogether most justly without excuse. But thus the greatness of God's divine bounty, and the excellency of his gifts, furpassing all gifts that any man or Angel, yea that all men or Angels can possibly give: they have held us somewhat longer than was at the first intended, though not with lost time or labour, as we trust. Let us now return to instruct ourselves further touching that beneficence and giving which ought to be in continual practice among men; after the example and precedent which we have in the Lord, so far as we (prevented by his good grace) may in our measure attain unto.  
Giving therefore (wherein men in their poor measure may by the grace of God resemble that divine bountifulness which is in God, like as many little gutters or channels of the stream may declare how plentiful the head of the river or lively spring is) it is (to speak something more generally) a free imparting and communicating of that which is (at the least in a man's own persuasion) rightly his own, 
Giving what, more generally.  to the use or commodity and possession of another. Or thus: It is the alienating of a man's own right, to make another the owner of that, wherein he had all the property before.  
According to this more general definition, a man might take occasion to speak more generally of giving; by a distinction of Gifts, according to the diverse condition and estate of the givers; and according to their several minds & purposes in giving, and so forth. For there are gifts of the Subject to the Prince, as the Moabites and Aramites brought gifts to king David, when he had subdued them: 1. Chron. 18.2.6. of the servant to the Master, of the tenant to the landlord, and of the child to the father, as gratulatory and dutiful presents for honour's sake, as joseph sent gifts to jaakob his father out of Egypt into Canaan. Gen. 45.23.  
And again, there are gifts of the Prince to the Subject for reward, or of mere clemency and favour, according to the royal bounty of a Prince; as in the 6. ch. of the book of Ester, where the great king Ahashuerosh asketh Haman: What shall be done to the man whom the king will honour? And Dan. 2.48. king Nabuchadnezzar made Daniel a great man, and gave him many and great gifts.  
There are gifts of the poorer and weaker, to those that be more rich and mighty, to procure favour, or at the least, to mitigate the rage & fury of anger; to which end, jaakob presented his gifts to Esau, and in most submiss and humble manner desired him to accept of his present. And as wise Abigail by her presents, together with her gracious behaviour, appeaseth the wrath of David, greatly kindled against her husband Nabal. Of the which kind of gifts, it is said in the holy proverbs: A gift in secret pacifieth anger, and a gift in the bosom great wrath. Proverb. 21.14.  
On the other side; there are gifts of the rich and mighty, to the poorer and inferior sort, 
diverse kinds of gifts  because they mind to make them indebted to them, that they may use them for their greater benefit and gain, as Pharaoh preferred joseph, and Nabuchadnezzar Daniel, and those other three men of Israel.  
Some give gifts, to help out good and just causes and suits, as jaakob sent presents to the chief Governor of Egypt; little thinking that it had been joseph his son: Gen. 43.11. Take (saith he to his sons) of the best fruits of the land in your vessels, and bring the man a present, etc. And contrariwise, some give gifts to corrupt true judgement, & to contrive and compass a mischief: of whom it is said, A wicked man taketh a gift out of the bosom to wrest the ways of judgement. Pro. 17.23. and thus Ziba presented king David with a gift, minding and compassing treachery against his master, 2. Sam. 16. For a gift if it be once accepted it is of great force every way, as Prou. 17.8. It prospereth, whithersoever it turneth.  
Finally, there are gifts of one friend and neighbour to an other; and that of all degrees, when they are kindly affected the one to the other, for mutual love and friendship's sake; the one striving after a sort to overcome the other with kindness and benefits: according to the common saying which goeth concerning such: There is no love lost betwixt them. After this manner the Queen of Sheba gave king Solomon great gifts: and he again requited her with like royal gifts, 1. King. ch. 10. verses 10.13. The which kind of strife hath been always honourable, even among the nations of the heathen; and the more honourable, because (as they rightly esteemed) if a man strive unto thankfulness, there is no reproach or dishonour, though he be unwillingly overcome. They writ of Taxiles, a petty king of India, that he offered Alexander, coming out to make war against him, this notable challenge: If (saith he) thou be our inferior, receive a benefit of us; but if thou be our better, then do us a good turn. Alexander accepting the challenge: We will strive (saith he) whether of us shall be the more beneficial. 
Giving what, more special.  Alexander then embracing Taxiles very cuteously, did not only abstain● from spoiling his country, but also he enlarged his dominion.  
Thus as was said, there are diverse kinds of gifts, and great variety in the diverse manner of the bestowing and placing of them.  
But it is not the intent of the present Treatise, to follow this argument in so large a discourse; but only to speak of religious and merciful Giving; which, wearing the crown or garland above all the rest, may receive a more particular and special declaration, thus: It is a most free, or frranke, and liberal imparting some meet and convenient portion of that wherewith God of his goodness hath blessed every man, 
* That this is a part of goodness & beneficence, it appeareth, Heb. 8.3. under the name of offering gifts to God, yea the Lord requires the heart itself as of gift. He will accept of nothing in way of constrain● or extortion. Re●de also Matt. 5.23. If thou bring thy gift to the altar. & ●  to the maintenance and advancement of God's pure religion and worship, and to the merciful relieving, comforting and succouring of all such as we see, or for want of such, of those whom we do by credible report, understand at any time, to be in any present necessity and need, in such m●ner as God himself would have his own worship to be upheld and furthered, and the poor among his people in all Christian Churches, to be comfortably relieved and succoured.  
Of the which religious and merciful contributing and giving, are the words of our Saviour Christ, mentioned in the beginning of this chapter, to be understood, in that he said: It is a blessed thing to give rather than to receive. It is our purpose therefore to employ our chief study and diligence to the laying open of this point so far as that portion of time and grace may afford, which God of his mercy shall, in the midst of the ordinary duties of his holy ministry, allot unto the same.   

CHAP. 2. 
A gift must be free.   
What graces or virtues are requisite to the right manner of Giving: and of the contrary vices which do either hinder or corrupt the same.  
BEcause the examination of the definition or description of giving, will afford us a commodious and just occasion to note the virtues of right Christian giving: & likewise because the virtues being known the contrary vices will the more evidently appear: it shall be worth our labour to take a more large view and examination of the same; and even to make it the ground and direction of this our second Chapter.  
First of all therefore, it cometh to be considered that Giving (as was said) is a free, or frank, and liberal imparting or communicating, etc.  
Now that it is so, that a Gift must be free, and proceed of a liberal and frank mind, it is evident and plain from that which our Saviour Christ teacheth in the sixth chapter of the Evangelist Luke, verses 33, 34, 35. If (saith he) ye do good to them which do good to you, what thank shall ye have? For even sinners do the same. And if ye lend to them of whom ye have hope to receive, what thank shall ye have? For even sinners lend to sinners to receive the like. Wherefore love ye your enemies, and do good and lend, looking for nothing again, etc. and Prou. chap. 25.21.22. If he that hateth thee be hungry, give him bread to eat. etc. and Rom. 12.20, 21. Overcome evil with goodness. Luke 10.30. etc.  
If then Christians must be beneficial to their enemies, though nothing can be looked for in way of recompense from their hands; much rather must we be helpful to those that be Christianly minded toward us, though they shall never be able to requite us. If we must overcome evil with goodness (which as it is the most honourable, so is it the most difficult victory that may be) much rather must we overcome ourselves, to do good to those, who would, if they were able, give us encouragement by their kindness, to strive this way with them. It is contrary to the nature of a gift for the Giver to have any desire of a recompense for it. This were rather to put to usury, or to sell, or at the least to make an exchange of one thing for another, & not to give a gift. He that giveth a gift in truth, must do it simply, even for itself, as it were, because in his own heart he esteemeth it meet and worthy that it should be done, because God hath so commanded, and because he hath promised so much the rather to recompense it, by how much all human quittance is more firmly neglected. To this purpose (saith our Saviour Christ) When thou makest a feast, bid thou the poor, the maimed, the lame, and the blind, that cannot recompense thee again, and thou shalt be recompensed at the day of the resurrection. Luke ch. 14.12, 13.14.  
That also which our Saviour Christ commandeth his disciples, concerning the preaching of the Gopell and working of miracles, which were precious gifts of God, saying: Freely ye have received, freely give, Matth. 10.8. the same also hath place by a certain analogy and proportion in the distribution of the outward blessings & Gifts of God, from the hands of all those to whom, as to his stewards, he hath of his free favour committed the distribution of them. For seeing God giveth the one as well as the other of his free bounty, these as well as they, are to be distributed freely, of benevolence, and not as of sparing, or grudgingly, as Paul instructeth the Corinthians, 2. epist. 9.5. And again in the 14. verse of his Epistle to Philemon: Without thy mind (saith he) would I do nothing, that thy benefit should not be as of necessity, but willingly.  
When the Cripple, which lay at the gate of the Temple of jerusalem to ask alms, desired an alms of Peter and john, as we read, Act. 3.2. etc. Peter saith unto him: Silver and gold I have none, but that which I have, that I give thee: In the name of jesus Christ of Nazareth arise and walk. Peter no doubt was willing to have given gold or silver to the Cripple freely, if he had had it, as may appear in that he gave willingly and freely that which was better than gold.  
This grace of freeness or frankness is necessary, to the end it may be done with cheerfulness and gladness of heart; which is a grace of near affinity with the former, and is greatly esteemed of the Lord: according as it is said, The Lord loveth a cheerful giver, 2. Cor. 9.7. Yea, so doth he love it, that he preferreth a smaller gift, which cometh willingly and cheerfully, before a gift of greater value, when it is drawn forth constrainedly. Wherefore (as the Apostle saith) according as every man wisheth in his heart, not grudgingly, or of necessity, for God loveth a cheerful giver: in the place even now alleged. And before that, in the 12. verse of the eight chapter. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Hence also it is that, in the beginning of the same chapter, Saint Paul very highly commendeth the Christians of the Macedonian Churches, because in great trial of affliction their joy abounded, and their most extreme poverty abounded to their rich liberality. For to their power (saith the Apostle) I bear record, yea, and beyond their power they were willing: And prayed us with great instance that we would receive the grace and fellowship of the ministering which is toward the Saints. A notable example of an excellent grace, the which being so singularly commended by the holy Ghost; 
Examples of cheerful giving.  may justly both give encouragement to such as are at any time most free and frank (seeing as the Apostle giveth to understand, they have herein a very honourable fellowship in a very gracious work, most worthy of all hands to be helped forward) and also it may justly shame the most beggarly and servile liberality of the common sort of worldly professors, whose hearts are tied, yea, as it were, chained and locked up in their chests and purses. For when due consideration of circumstances, do oftentimes much commend and advance a thing above itself, being simply considered; and namely in this action of liberal giving, when a thing is given with a large heart, and not niggardly; willingly, yea desirously of themselves, and not by any vehement entreaty of others; of that little which a man hath, and not of superfluity; when a man esteemeth his gift a benefit, yea an honour to himself, in that he is admitted to have communion with the Saints of God, to the relief of his Saints; and finally, when a man seeketh the occasion of giving and offereth himself, rather than stayeth till he be prompted by others, & neglecteth not the occasion being manifestly offered unto him: by all these circumstances the liberality of the Macedonians is commended unto us for a rare example to be followed herein.  
But the Macedonians are not altogether alone. Let us therefore help forward our own slackness by some other examples. Among the which Zache in the 19 chapter of the Evangelist Luke (though he were least in stature of body among a great multitude) yet he is an example as tall as a Cedar in Lebanon, yea and also speedily shot up in more excellent manner then the gourd of jonah, to the magnifying of the mighty power of God, in the grace of his blessed Gospel. For so soon as he began to taste of the sweetness of that salvation which is brought to light by our Saviour Christ, he standeth forth, and his heart is enlarged to profess, even before the Lord, who knew his heart: Behold Lord (saith he) the half of my goods I give to the poor, etc. And verily, if we ask the cause why the common sort of our rich pofessours (a small number excepted in comparison of the rest) are now a days so scant in giving, as they are; and in their skantnesse so unchearefull: it is for that their hearts continue so surfeited and oppressed with gross cares and covetous desires after this worldly pelf, that they have small taste, and willingly are ignorant (notwithstanding they have much teaching) what those fruits be, which the bounty of God toward themselves, aught to draw from them, in respect of their brethren: which lesson Zache, being a willing and teachable scholar, by and by understood.  
And let us well mark that our Saviour Christ, who accepted the offer of Zache, which was but of half his goods to the poor, refuseth to give any encouragement to that other rich man in the 18. chap. of the same Gospel, unless he would sell all that he had, and give the same wholly to the poor. Why was that? Zache being enlightened by faith, and touched with godly sorrow for his sins, dedicated the half of his goods to the poor, with a hearty and cheerful affection, to declare his thankfulness to the Lord for his great mercy toward him in the forgiveness of his sins, etc. But the other rich man goeth away heavy and sorrowful, even to think of parting from his earthly possessions and goods; preferring them before the spiritual riches & inheritance of the kingdom of heaven. Therefore he remaining unbelieving, and without repentance, goeth from Christ, without any comfort at all, for that time. And the hardness of his heart, in that he was closed and shut up against the poor, was also even as a bar to hold out the comfort of God's mercies, that it could make no entrance, nor find any friendly entertainment with him.  
But that we may see, as in a crystal glass, of what reckoning a cheerful and hearty giver is in the sight of God: let us consider the example of the poor widow, as it followeth in the 21. chapter of Luke, in comparison of many rich men. For though in respect of the small quantity of her offering, she gave as good as nothing to speak of, yet her gift is preferred before the greater quantity of all the rich men's offering put together at the same time: Of a truth (saith our Saviour Christ, seeing her willing and ready mind) this widow hath cast in more than they all. For they have of their superfluity, cast into the offerings of God, but she of her penury hath cast in all the living she had. Our Saviour giveth to understand, that she had no more than she offered, till she should earn it with her finger's ends, as we use to speak. Her example therefore is notable, in that she would rather want herself, then to be altogether wanting in the holy contribution to the treasury of the Lords Temple.  
The like willingness and cheerfulness of mind, did utter itself more plentifully in outward fruits, in that excellent woman Dorcas, according to her more rich and able estate, who used to cloth the poor with coats and garments, which she made at her own costs and charges, to the relieving of many Christians, as we read Act. 9.36. etc. Lydia also was so earnest, that she constrained Paul and his company to come to her house and to abide there. Act. 16.15.  
The like cheerfulness ought to be in the heart of every godly woman, according to that notable description of a virtuous wife, in the last chapter of the proverbs; where it is written, that She stretcheth out her hands to the poor, yea both of her hands to the needy.  
Hereunto let us add the example of that noble Obadiah, for singular mercifulness, in venturing his own life, in hiding and fostering a hundredth of the Lords Prophets, to preserve them from the rage of jezabel. 1. King. 18.3.4. Surely Obadiah would never have put his life in so great hazard, if he had not had a frank and free heart thereunto. Abraham ran to give his guests entertainment, Gen. 18.2.  
But not to stay in particulars any longer, let us come to the general commendation of the people of God, in their holy contribution toward the Tabernacle of the Lord, Exo. 35.20. etc. Every one (saith the text) whose heart encouraged him, and every one whose spirit made him willing, came and brought an offering to the Lord for the work of the Tabernacle of the Congregation, and for all the uses thereof, and for the holy garments: Both men and women, as many as were free hearted, etc. they brought a free offering to the Lord, gold, s●lke precious stones etc. The women brought their looking glasses made of some shining metal chap. 38.8. Yea, more than enough was offered by the congregation. chap. 36.5.6. Read also 2. Chron. 29.31.36. and chap. 35.8. where the willingness of the Princes and whole congregation, is commended both in king Hezekiah, and also in king josiah his reign.  
And let this (I pray you) be well observed, that the Lord doth not for his part, willingly accept of any offering or duty, which is not performed with a willing and cheerful heart, as appeareth in the fifth verse of the 36. chap. of Exodus, where he admitteth only the willing heart to offer unto him. This is the thing (saith Moses) which the Lord commandeth, saying: Take from among you an offering unto the Lord. Whosoever is of a willing heart, let him bring such or such an offering, as is there expressed. It is like to the proclamation which the Lord maketh, Deut. 20.8. concerning the going forth of his people to fight his battles. Whosoever is afraid or fainthearted (saith the Lord) let him go and return to his house, lest his brethren's heart faint like his heart. The Lord we see, refuseth the fainthearted soldier, as no soldier for him. And even so he refuseth the unchearfull Giver, conributor, or offerer, either toward his worship, or toward the relief of the poor among his people, as no meet offerers or contributors to him; seeing they be such, as have not yet taken any courage to fight against that profaneness, covetousness, and distrust in God's providence, with many other sins, which of necessity must be overcome by a spiritual encounter against them, before the Lord can take pleasure either in the giver and offerer, or in the gift and offering which is tendered before him: whereof we have for evident examples, Cain in the old world, and Ananias with Sapphira his wife in the latter days of the Gospel.  
Wherefore, not without great cause doth king David (as was upon occasion touched before) give most hearty and glorious praise unto God, for giving himself and his people, hearts to offer willingly for the building of the Lords Temple. 1. Chron. 29.14, etc. And let us observe it well, that it is indeed a special grace, from the bounteous hand and gracious Spirit of God; and the same also a singular token of his love, when any can with willing hearts, as wise disposers of the manifold grace of God, cheerfully distribute the good gifts of God, which he hath made them stewards of. For doubtless, there is naturally in every man, so great self-love and covetous desire to increase still in worldly riches & wealth, and so little zeal of God's word, or love to his children, that our hearts may be compared to the bowe-net, which easily taketh in the fish, but hardly letteth any go out again; and our hands are as one would say, so glewish or bird-limed, that they hold fast whatsoever cometh into them; so all is fish which cometh to not. Liberality therefore and frankness of heart is a gift or grace of God.  
A very near, yea an inseparable companion to this godly, frank and free-heartednesse, whereof we have hitherto spoken; is a holy joy and delight as well in giving to the relief of men, as in offering to the honour and glory of God. So we read concerning the notable example of the Macedonians alleged before, that their joy abounded in their willing and cheerful contribution. And so likewise we saw in the example of king David & his people. The people (saith the text) rejoiced when they offered willingly to the Lord with a perfect heart. And David the king rejoiced also with great joy. 
joy is a Companion with cheerfulness in giving.  Read also Deut. 26.10.11.14. The thank-offering must not be celebrated in the morning, or unchearfully, but with great joy & gladness of heart. As for grudging and unbeteeming, it hath no place nor fellowship in this business: let it therefore be sent packing with judas, who by reason of this evil affection in himself, and because of his thievish covetousness, could take no joy, no not in another body's cost; to wit, when Mary the sister of Lazarus, bestowed her costly ointment, as a token of that honour and love which she bore to our Saviour Christ, joh. 12.3. etc. It ought long since to have been rotten & mouldered away, with the carcase of that ancient and great churl, drunken Nabal, 1. Sam. 25.10.13. with whom also let us leave the grunting of the Gaderenes, Mat. 8.34. and the inhospitall Samaritans, Luk. 9.52.53. And let us on the contrary, as beseemeth all good servants of God, hearken to the preceptory exhortation of the holy Apostles Paul & Peter. Be ye harbourous one to another without grudging 1. Pet. 4.9. & Philip. 2.14. Do all things without murmuring and reasonings.  
Now to the end these evil affections of judas, Nabal, & the rest, may be relinquished & cast from us, as most unworthy the servants of God; & that such as give or offer to holy uses, may do that which they do, with a frank and liberal mind, and so have much joy and comfort in it; it is furthermore necessary that they have these graces following.  
First, a delightful and precious estimation of those things whereunto they do give and contribute, whether it be to the maintenance of God's worship, or for the relief of his poor Saints. Secondly, faith. Thirdly, humility. Of these therefore, let us consider, so far as may concern the matter we have in hand.  
Touching the first of these graces; let it not seem tedious, to look yet once again upon king David, seeing God hath every way made him a most beautiful example and mirror herein. 
The giver must have delightful and precious estimation of that to which he giveth.  Because (saith he) I have a delight in the house of my God, I have prepared for it with all my power, gold for vessel of gold, etc. Yea moreover I have of my own gold & silver, which I have given to the house of my God, beside all that I have prepared for the house of the Sanctuary, even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of fined silver, to overlay the walls of the houses, 1. Chro. 29.3. etc. And Psalm 132. it is testified, that he vowed to take no delight in any other thing; until he had taken due order for the establishing of the worship of God among his people. An evident proof whereof, may be taken from that his most joyous dancing before the Lord with all his might, when God vouchsafed to permit him to fetch home the holy Ark to the city where he dwelled, 2. Sam. 6. And further also, from that joy, which he took at the prosperous success of religion; as is evident, Psal. 122. where he professeth, that he did in singular manner rejoice, when the people said unto him: We will go into the house of the Lord. Our feet shall stand in thy gates, o jerusalem, etc. And again, in that he professeth in the same Psalm. vers. 8.9. saying: For my brethren and neighbours sakes I will wish thee now prosperity. Because of the house of the Lord our God, I will procure thy wealth. Hitherto of David's delightful and precious estimation of the house and worship of God. The like is testified concerning the peoole of God; of whom he speaketh thus, in the 16. Psal. Thou art my Lord (saith he) my well-doing extendeth not to thee: But to the Saints that are on the earth, and to the excellent: all my delight is in them. And thus must every one, both smaller and greater; whosoever in his place, and according to his ability, mindeth the true practice of beneficence & goodness; he must delight both in the worship, and also in the true worshippers of God, esteeming them worthy of all the good, which he may possibly procure unto them. And first, touching the Temple of God and his earthly jerusalem, a type of the spiritual and heavenly; look by how much God hath diminished the cost and charge of the ceremonious worship and service thereof, such as it was in the time of the Law; 
A gift must be given in faith.  by so much the more doth he require, that his spiritual worship be spiritually furthered: and that the poor among his Christian people be more honourably regarded; according as in that respect, he hath honoured them, yea even their bodies, with the appellation & name of his Temples, in whom his holy Spirit hath chosen to dwell, & that also in more excellent manner, than heretofore in the Temple of jerusalem. These, though they have oftentimes wan & thin faces, with spare and weak bodies, for want of more full and dainty diet, and though they go poorly clothed; yet, besides that the temples of their bodies are redeemed by the precious blood of Christ, their souls, which are the principal part, and as the Manor house of that rich purchase, they are richly adorned with many excellent gifts and graces of the holy Ghost. And therefore in no wise may they, by any who belong to the Lord, be despised; but rather be highly esteemed and honoured: or else all beneficence toward them, will easily cease, & quickly wear away. To this purpose, we are to remember not only what the holy Proverb saith, that he who is merciful to the poor, and freely giveth unto him, maketh the Lord his debtor, who will surely repay him: but also that the Lord esteemeth the poor so precious unto him, namely, those that do truly believe in him: that he accounteth it done to himself whatsoever is done unto them. Matth. 29. as is plain in that description of his last judgement. Thus far of the first grace necessary to a free and liberal mind.  
The second grace is faith; that is to say, not only a persuasion that they which practise this duty, do please God in so doing; but also, that he will bless and graciously provide for all such, as shall continue in the same course: accoring to the testimony of the holy Aopostle, Heb, 13.16. where he giveth this charge: To do good, and to distribute forget not: for with such sacrifices God is pleased, and Philip. 4.18. Saint Paul affirmeth, 
A gift must be given in humility, chief in respect of God.  that they are as an odour that smelleth sweet, and a sacrifice acceptable and pleasant to God: according also to that excellent comfort which followeth immediately in the same place, in that he writeth thus: And my God will fulfil all your necessities through his riches, with glory in jesus Christ. Read also Hosh. chap. 6. vers. 6. where the Lord preferreth mercy before sacrifice and therefore it cannot be but he greatly accounteth of this duty. But for the further strengthening of faith in this point, read more in the third chapter of this Treatise, concerning the reward of right Christian Giving.  
The third grace necessary to frank and liberal Giving, is, that such as do give to others, yea, or toward the worship of God, be humbled in the sight and conscience of their unworthiness, of the least of those good blessings, which they enjoy from the hand of God; so that they may say in truth of heart, as jaakob did: I am not worthy of the least of all the mercies, and all the truth which thou hast showed unto thy servant, Genes. chap. 32. vers. 10. Yea, so necessary is this grace, to the practice of beneficence and liberality, that the Apostle Paul, minding to exhort to the practice of it, doth first of all give warning against pride, which he knew would otherwise hinder the same. Yea he commandeth in the name of the Lord, that there be a continual charge given against it, both by Timothy, and also by all other ministers of the Gospel to the end of the world. Charge them (saith he) that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living God (who giveth us abundantly all things to enjoy) That they do good, and be rich in good works, and ready to distribute and communicate. Laying up for themselves in store a good foundation against the time to come, that they may obtain eternal life. 1. Timoth. chap. 6. verses 17.18.19. In the which words, note also, that together with this moral precept of humility toward men, he leaveth no place for opinion of merit with God, which is the height of pride; 
A Gift must be given in righteousness.  and in truth, the most strong poison and bane of all true beneficence; yea, that which utterly perverteth and destroyeth whatsoever good thing a man may seem to do. Hitherto of the first branch of our Definition or description of Giving, that it is a free, or frank, and liberal imparting or communicating to other.  
It followeth now, that it is a communicating of some meet and convenient portion of that wherewith God of his goodness hath blessed every one above the rest of his people: wherein, these three things do offer themselves to be considered of us.  
First, that Christian Giving or liberal beneficence, is to be prractised in righteousness; and of that which is a man's own, justly obtained and gotten.  
Secondly, that Beneficence and the actions thereof are to be ordered wisely, and according to good discretion.  
Thirdly, that it is a duty belonging to every Christian, whomsoever God hath in any measure made able to spare any thing, to relieve his brother or neighbour, who is more poor and needy than himself. Of all and every one of these, let us consider in the same order.  
Touching the first of these three points; namely, that Christian beneficence is to be performed of that which is our own justly gotten: how can we think that it should be otherwise, seeing God requireth of all his servants, both high and low, rich and poor, that always, in all things, they do exercise justice and judgement? According to that which we read Psalm 106.3. Blessed are they which keep judgement and do righteousness at all times. In which respect also, the servants of God are every where in the holy Scriptures, noted by this property in general, that they love righteousness. And more particularly, concerning this duty of liberality and beneficence, which we speak of; the very alms which the servants of God are to give, and which only God alloweth, it beareth even the name of Righteousness: and that not only, because it is a duty, of right and justice to be performed toward such as have need; but that therewithal likewise we might be given to understand, that it is just and right, that alms should be given of that which is rightly a man's own, and not of that which is gotten by any unrighteous dealing. To this purpose tendeth that which we read, Deut. 24.13. where the Lord our God speaking of right merciful dealing to the poor, saith; that it shall be accounted for righteousness, to such as duly practise the same. And Dan. 4.24. the holy Prophet exhorting the unjust and cruel Tyrant, to take thence forward a just and merciful course; he counseleth him to break off his sins by this kind of righteousness and mercy toward the poor. And Psal. 112. vers. 2. The Spirit of God speaking of the right merciful and true almsman indeed; he allegeth by his holy Prophet, that his righteousness is a joint companion, or rather a guide of his mercy. He is merciful (saith the holy Ghost) and full of compassion and righteousness. And again: He hath distributed and given to the poor: his righteousness remaineth for ever. The which place of Scripture the Apostle Paul citing to the same purpose, 2. Cor. 9.9. he expresseth the liberality of the merciful man, by the same word Righteousness, though our English translation useth another word, saying in the same sense, His benevolence endureth for ever. And verse 10. God will increase the fruit of your benevolence. Proventus justitiae. The Greek text is in either verse DICAIOSUNE, righteousness, as it is in the Hebrew TSIDQATH. Likewise in the beginning of the sixth chap. of Matth. in steed of alms which is in the Greek, the Syrian word, after the manner of the Hebrew phrase, as also of the Chalde, as Tremelius in his note upon the same place, well observeth, is righteousness, in so much as alms is not the least part thereof. For to speak truly, no man can worthily bear the name, or do indeed the part of a liberal man; unless he be first a righteous and just dealing man. Liberality given of an other man's goods, is no liberality from the hand of an usurper, though he seemeth to be the giver of them. It is rather his theft and fraud, or else his oppression and rapine; it is not his liberality. O how much better were it, for such a one to make restitution, rather than to bear the face or rather the visa●d of a liberal and merciful man! verily, alms of that which is gotten by iniquity, is abomination to the Lord. The cry of him, who hath been oppressed, spoiled, or defrauded, will be louder in the ears of the Lord for vengeance; then the prayer, or thankes-offering of the other, for blessing and reward. For what reason or equity is there, that some small portion, which unrighteous men give, of that unmerciful yea cruel havoc and spoil which they have made, should take away any guiltiness of their great and grievous sin. Wherefore, let so many as mind to make practice of true liberality, hearken in the fear of God, to the wise counsel of king Solomon, Prou. ch. 5.15. Drink (saith he) the water of thy cistern, and of the rivers out of the midst of thine own well. Let thy fountains flow forth, and the rivers of waters in the streets: that is, joyfully enjoy and use that portion of outward blessings, which God hath in mercy, as a fruit of thy honest labour, or otherwise as it hath pleased him, to bestow upon thee; not only for thy necessity, but even for thy sober delight and comfort also: provided, that of that which thou mayst spare, as it were the overflowings of thy full cistern, others that stand in need, and are as the dry and thirsty ground, may be mercifully refreshed and relicued by thee. And then it followeth in the same place for a further instruction: But let them be thine, even thine only, and not a strangers with thee: that is, order the matter so, that through no evil or intemperate abuse of thine, God be provoked to alienate thy goods from thyself to any other: of the which judgement he had spoken before in the tenth verse of the same chapter. 
A gift must be given with discretion.   
Moreover, the Lord protesteth expressly, that he hateth robbery, yea though it be joined with  offering: Isai 61.8. As though the Lord should say, Such kind of people, without true repentance, shall find no expiation with me, how plentiful soever they are in their unjust sacrifices. For as it is in the holy Proverb. chap. 15. verse 8. The sacrifice of the wicked is an abomination to the Lord. And Deut. chap. 23. verse 18. It is abomination to the Lord thy God to bring the hire of a whore, or the price of a dog into his house for any vow. The sacrifices which may be pleasing to the Lord, must not only be in their own nature and kind such as they ought to be, without blemish, of the best of the flock or heard: but also they must be every way, the sacrifices of righteousness, as touching the whole manner of the offering of them. And our own they must be, by special right and interest, and not another man's; or come to us lightly and at adventure we cannot tell how. Right worthy is the saying of king David to Ornan (yea though he would for his part have given his threshing flower unto him for a place dedicatory to the worship of God) Not so (saith he, seeing he was himself to dedicate it unto God) but I will buy it for sufficient money: for I will not take that which is thine for the Lord, nor offer burnt offerings without cost. 1. Chron. chap. 21. verse 24. And right worthy likewise is that protestation of Zacheus in the Gospel, who disposing half his goods to the poor, as a fruit of his faith, repentance and love unto Christ, doth promise also restitution for that wrong dealing, wherewith any could justly charge him.  
The foundation of Christian beneficence and giving, being thus laid, as it were, in righteousness: the second point now followeth, wherein it is required, that beneficence first justly gotten, should no less wisely and discreetly be afterward ordered and disposed. For (as we might perceive even now) king Solomon divideth the wealth and riches of a man, into that which is contained in the cistern, which is as it were the stock, the which must not be suffered at any time, over negligently and wastefully to run out, as if a man should pull out the plug at the bottom: and into the overflowings of the cistern, which are as the overplus of the revenues and increase; the which, though they be employed to the benefiting of such as be not of their own proper family & charge, yet will not impair a man's estate. The cistern therefore, is by the advise of God himself, wisely and charily to be looked unto. Nevertheless, in times of extraordinary straights, the servants of God stand bound to stretch forth their hands in more than an ordinary and wont measure: 
That which our Saviour Chr●st saith to the rich man in the 19 chap. of Mat. & Mark. 10.21. & Luke 18.22. If thou wilt be perfect sell all that ever thou hast, and give it to the poor: it is n●t to be taken for a common rule prescribed to all, but 〈◊〉 ●●●oue●●● o●●●e hypoc●●●● 〈◊〉 him th●t p●●●●nded to 〈…〉 to 〈…〉 ●e ba●● 〈…〉 Read A●. 5 4. Wh●● i● remained 〈◊〉 Peter to An●● 〈◊〉 appertained it not unto thee? and after it was sold was it not in thine own ●ower.  yea so far fotth (the urgent necessity of poor Christians so requiring) that the richer sort must not refuse to open the bowels of their compassion so wide, as willingly to sell some part of their possessions, for the relief of their brethren: who ought to be more dear and precious to them then all worldly riches; after that most worthy example of the Christians of the Primitive Church, whereof we read in the fourth chapter of the Acts of the holy Apostles from the 32. verse. According also, as in the former times, the Church of God under the law (concerning the maintenance of God's true worship) made laws to themselves of their own accord, for extraordinary allowance that way, at what time the ordinary would not suffice. Nehem. 10.32.33. and that also agreeable to the commandment of God practised by Moses, Numb. 31.25. etc. and by king David, 1. Chro. chap. 26. verse 27. For of the battles and of the spoils they did dedicated to the maintenance of the house of the Lord. Rea● also 2. Chron. 31.3.4. the notable example of king Hezekiah, who of his o●ne substance allowed a great portion, and likewise commanded the people so to do, that the Priests and Levites might be encouraged in the Law of the Lord.  
The reason why the servants of God, are in times of more than ordinary want, to make an extraordinary supply, is, for that even, as in times of persecution, the Lord taketh trial of the faith of those that be truly his, toward himself: for to shrink away were notable and shameful unfaithfulness: so in times of special scarcity and want, God taketh trial of our love to our brethren, whether we set more by our money and outward goods, then by the spiritual comfort of their souls, and maintenance of their lives; which doubtless were not only singular unkindness, but even grievous unmercifulness, yea cruelty to be condemned in any of the children of God.  
Neither may this seem strange, that for the love which we bear to the brethren, we should disburse part of our outward goods, for the comfort of their natural lives, and to encourage them to walk cheerfully in the ways of the Lord: seeing (if need should so require) we must not think our lives too dear, to pour them forth for their preservation, and for the comfort and confirmation of their faith, as 1. john. 3.16. We ought to lay down our lives for the brethren. And so we read that Priscilla and Aquila endangered their own lives, and were willing to have died, rather than Paul's life should have been destroyed, Rom. 16.4. To whom therefore (saith the Apostle) not I only give thanks, but also all the Churches of the Gentiles.  
Nevertheless, both in the ordinary and also in the extraordinary distribution of that alms and beneficence, which any Christian giveth, great caution is to be used, for the preventing of all unnecessary waste, lest that be loosely and unskilfully scattered and thrown about, which ought to be very wisely as it were sown, and most husbandly disposed. To this purpose is that which we read in the fift verse of the 112. Psalm. A good man is merciful and dareth, and will measure his affairs by judgement. That is, he will order and moderate all things with so good discretion, and keep himself within so good a compass, that in doing good, he will still continue to do good; yea and that with an increase, and not by decreasing through the blessing of God. For as king Solomon saith in his holy proverbs: Through wisdom is an house builded, and by understanding it is established. And by knowledge shall the chambers be filled with all precious and pleasant riches. chap. 24.3.4. And again, chap. 21.20. In the house of the wise is a pleasant treasure and oil: but a foolish man devoureth it.  
Thus than we may see, that beneficence by wisdom may be practised, not only without utter impoverishment; but also to the further enriching, & to the most singular benefit & blessing of the wise and discreet practisers of it: according to that which followeth in the very next Proverb: He that followeth after righteousness and mercy, shall find life, righteousness, and glory. Wisdom therefore moderateth beneficence, and beneficence enricheth the wise; so that through the grace of God, they continuing in benefiting others, prove most beneficial to themselves in the end.  
Now that it is the special grace and commendation of beneficence, that it should be so considerately disposed, that every man's beneficence should not end in one or a few benefits, not only the godly wise, but even the heathen wise men, have observed. And to this end, they prescribe many good cautions, for the guiding and directing of liberality, lest after that it hath broken the servile yoke of niggardly covetousness, wherein it was unjustly detained; it should degenerate into over licentious prodigality, or some other unworthy and unbridled folly. These eautions I think it not unworthy to set them down, as they follow.  
First, that none be any way damaged or hindered by the unwise, and indiscreet, or unjust disposing of liberality.  
Secondly, that no man's beneficence be above his ability.  
Thirdly, that nothing which any man is able to perform be done for ostentation and vain glory.  
Finally, that in the practice of liberality, every one, to whose relief it is disposed, be respected according as he is more or less worthy for virtue, or in greater or lesser need through the present exigence, as one may say, of his misery, etc.  
These and such like, are the wise cautions, which even heathen men have seen meet to be observed, for the well ordering of liberality and beneficence: they all holding, that unadvised beneficence is very discommendable, and that even great gifts so bestowed, are of less worth and reckoning, then small benefits wisely disposed.  
The same cautions and directions, which the only perfectly wise and sacred word of God, doth most wisely and perfectly teach, would to God all Christians would be careful to learn and practise better than ever the Heathen did. Which verily, by the grace of God they should easily do, or at the least not more unwisely, to the shame of Christianity, if they would hearken to the instructions of his word. Then should not the foolish hearts of so many of us, be as closely drawn together and fast locked up as are the strings of our purses, and the lids of our boxes and hutches, when we should do any good: therein preferring earthly riches which are corruptible and transitory, before the heavenly and eternal treasures of the kingdom of heaven: so setting greater store by worldly friends, then regarding, by the well bestowing of our riches, to prepare ourselves friends against that great day of account, which God will one day call us unto: aspiring and hunting more after the vain glory and pleasures of this life, then after the spiritual joys and incorruptible crown of the kingdom of heaven. Then should not so many be so overwise, as to neglect all practice of beneficence, lest they should (as they pretend) bestow it amiss sometime: as though it were not better that alms should be sometimes lost and perish, than any creature should at any time be lost for want of alms, and as though it were said in vain, that some at unawares have received Angels into their houses, when as they did think them to be but mortal men. Then should not so many bestow that which they account their liberality, yea, their greatest, and most religious bounty, so corruptly and profanely as they use to do: in setting open their houses to Dicing and Carde-play, to masking and mumming in Christmas, and to other lewd practices at other special times of the year, which they account their good housekeeping. Then should not the usual liberality of a number be spilled, as it were water upon the barren and unpofitable ground, as heretofore it hath been, upon roguish, vagabond, and idle persons, which nothing at all minded any honest course of life in obedience either to the laws of God, or of the land wherein they lived: yea, which is a thousand times worse; then should it not be in any wise employed of any to the maintenance of abominable idolatry and superstition, and of such as are the wicked instruments and ministers thereof, damnable jesuitical and Seminary Priests, etc. For all such beneficence (falsely so called) is no true liberality, but clean contrary to the nature of this most noble and freeborn virtue, which implieth only that kind of bestowing of our goods, which best beseemeth a liberal and free mind indeed: that is, such a mind, as is made free by the Spirit of God, from all servile furtherance of sin or sinners, in any evil way, and to all willing preferring and advancing, only of true Godliness and Religion, by all the good and holy means that it can.  
Finally, if true wisdom and discretion might always hold the stern of Christian beneficence and liberality, yea, even there where there is an honest and good mind; than not so many, yea rather none at all, should so soon sink themselves, and grow utterly unable in short time to hold out in that course which first they begin with too full and broad a sail: though the truth is, much fewer have need of a bridle to curb and hold them in, than the rest stand in need of the sharp spur to put them into that quicker pace, which easily they might be able without any tiring to continue and abide in: according to that saying of the holy Prophet, The liberal man will devise of liberal things, and he will continue his liberality, Isai. 32.8  
And thus we may perceive in a good part, what wisdom is requisite to the discreet ordering and disposing of every man's, yea even of his own private beneficence. And therefore we are the less to marvel, though the Lord requireth special wisdom to the bestowing of the public beneficence and alms of the Church, which ariseth of the particular contributions of many into one sum: according to that which we read in the sixth chap. of the Acts of the holy Apostles, concerning those Deacons, who were by the consent of all the Apostles to have this charge: Wherefore (say they, guided herein by the holy Ghost, and that by occasion of some former failing in this behalf) brethren look ye out among you seven men of honest report, and full of the holy Ghost and of wisdom, whom we may appoint to this business. Concerning the singular wisdom of which ordinance, in regard of the institution, which is from the wisdom of God himself, and how wisely the public beneficence of the Churches of Christ is to be disposed; I will only set down in this place, that which an excellent learned man hath written concerning this matter, he showing therein the remedy against vagabond and roguish beggars, who ought not to be suffered among Christians: Like as our godly Magistrates have wisely discerned, and of late worthily provided for the more through and full suppressing of them, 
P. Martyr Loc. Com. Clas. 2. loco 12. in precept. 8. Sect. 7.  than ever heretofore: blessed be the name of God therein. There aught to be (saith that learned man) in every Church certain choice men, who should have the names of all the poor set down in writing, the which should carry a diligent eye, to mark both the greatness of the poverty wherewith any are distressed, and also what work they were able to do: and accordingly to distribute the alms, giving no maintenance to make any grow idle, and withdrawing their alms from such as are unwilling to labour. To the which end also order ought to be taken, that there might be in several Churches a public treasury, wherein public contributions should be laid up: and that every man as he is able, should not only offer something every time of the holy assembly, but that three or four times of the year they should prepare some more worthy gift: and concerning the Governors of the treasury, that it should be their duty, not only to distribute the same, but also to give the Church an account, both what they have received, and what they have laid out. Neither is there any reason, why any should pretend that they will distribute their own goods, as they themselves should think good, in so much as it is hard for any to know all, and the true state of things is more easily found out by men which are purposely appointed thereunto: and beside, it is rather to be wished that all things may be done in an orderly course than no man can tell how.  
This is the discreet judgement and godly advise of that great learned man. And verily, howsoever the public ordinance of God doth not take away and suppress the particular disposing of men's private benevolence, as they shall see good upon their own godly & private considerations; yet it must needs be a great ease unto every one, touching persons unknown to them, in that they may with good conscience leave them to those who have the charge of the public distribution. Now as touching that which remaineth, concerning that wisdom and discretion which is to be used in distribution of beneficence, we shall have occasion to speak of it anon.  
The last of the three former points, is henceforth to be considered of us; to wit, that it is every Christians duty, according to his ability, 
Every man of any ability is bound to give, and that also with pity and compassion over the needy.  to v●e his discretion, in dedicating a portion of that which he getteth by his honest and just labour, or which he may spare of any his revenues, either more or less to the practice of beneficence, and that even as in the sight of God, who by his sovereign authority requireth it at every man's hands. There is a very usual & common need of mercy, & therefore the commandment is given in general to all, and particularly to every one. And when mercy and goodness hath place in all Christian virtue, it hath, as it were, the chair of estate in beneficence & liberality: and for the same cause is assigned of God to be a certain moderator, and, as it were, the chief in commission with justice. He hath showed thee o man (saith the Prophet Micah) what is good and what the Lord requireth of thee, Surely to do justice, & to love mercy. ch. 6.8. & Zach. 7.9. Thus speaketh the Lord of Hosts, saying: Execute ye true judgement, & show mercy & compassion every man to his brother, etc. and Psal. 37.21. The righteous is merciful and giveth.  
Now, that all are to make practice of this grace, read 1. Cor. 16.1. etc. Concerning the gathering for the saints, as I have ordained in the Churches of Galatia, so day, also every first day of the week (that is, on every Lord's day, the Christian Sabbath) let every one of ye (saith the Apostle) put aside by himself, and lay up a God hath prospered him, that then there be no gatherings when I come. That is, that so there be no need to spend any further time for that special collection. And when I am come (as the holy Apostle addeth) whosoever ye shall allow by letters, them will I send to bring your liberality to jerusalem. And if it be meet that I go also they shall go with me. And 2. Cor. 9.7. As every man wisheth in his heart. And 1. john 3.17. Whosoever hath this world's good and seethe his brother to have need, and shutteth up his compassion from him, how dwelleth the love of God in him? And Ephes. chap. 4.28. Let him that stole steal no more: but let him rather labour and work with his hands the thing which is good, that he may have to give unto him that needeth. And when the people coming to john's baptism, asked of him, 
Every man is bound to give: and that also with pity and compassion.  what they should do for declaration of their repentance: he answered them and said: He that hath two coats, let him part with him that hath none, and he that hath meat, let him do likewise. Luke chap. 3.11.  
Thus than it is plain, that all stand bound to give. And not only so, but that which is more, we are further to understand, that every one standeth bound according to his ability, and according to all just occasions offered of God, to do good; that is, mercifully to secure and relieve all and every one which standeth in need of our help: as the parable of our Saviour Christ set down in the tenth chapter of Luke, to show who is a man's neighbour, doth evidently declare: from the example of that merciful Samaritan, in his succouring of the distressed Iew. According also to that speech which the Lord useth by his Prophet Isaiah, chap. 58.7. Hid not thyself from thine own flesh. For though there were no more but this bond, that one man is of the same flesh or kind with another; the Lord giveth to understand, that it ought of itself to be counted sufficient reason to provoke any man to deal mercifully with every one that is of the nature of man. And herein ought every one to settle his mind to continue unwearible, seeing God himself hath so appointed, that the occasions and necessities of exercising mercy will be continual, according to that we read, Deut. 15.11. and more expesly, Matt. 26.11. where our Saviour Christ saith: Ye shall have the poor always with you. according also to the holy Proverb. ch. 22.2. The rich and the poor meet together: the Lord is the maker of them all. And wherefore is he so? No doubt that by the rich he might help the poor, and by the poor make trial of the rich, as it is well observed & answered by a godly learned Father.  
Nevertheless, the same our God who commandeth us to do good unto all, & that always; he doth specially require that we be chief beneficial to those poor ones, which be of the household of faith. 
Every man is bound to give: and that also constantly and without weariness.  Gal. 6 10. And further also, even concerning these, though we are to begin to exercise our kindness, with the recompensing our kindred, which is noted to be an honest thing and acceptable before God. 1. Tim. 5.4. Yet we are not to stay there, but to extend our goodness to other our poor neighbours and near dwellers; and not only so, but sometime also, even to such as dwell in places far distant from us: according to that right Christian practice whereof we read Rom. chap. 15. vers. 24. etc. When I shall take my journey into Spain (saith Saint Paul) I will come to you, etc. But now I go to jerusalem to minister unto the Saints. For it hath pleased them of Macedonia and Achaia to make a certain distribution unto the poor Saints which are at jerusalem. For it hath pleased them, and their debtor are they. etc.  
Neither are we to stay till such as we mind to help be pressed with extreme need, and therefore to make delays; but to take hold of the occasion, and if it may be, even to prevent their calamity. For so we have the precept, Prou. 3.28. Say not to thy neighbour, Go and come again, and to morrow will I give thee, if thou now have it. Why so? It may be he may die that he cannot come, or though he live, yet be discouraged from coming again: or if he do come, thou mayst be more hardened against him then before; or it may be, that thou mayst be suddenly taken away by death from all that thou hast, as our Saviour Christ saith in the parable to the rich covetous and unmerciful man.  
Wherefore, far better both in respect of themselves (who taking the time to do well, shall reap in due season) and more comfortably to others (seeing the deferring of the hope is the fainting of the soul, but the desire accomplished is as the tree of life) and also more to the honour and glory of God, which is best of all do they, which dispose and give themselves to pursue hospitality, and to distribute to the Saints most readily; according to that Rom. 12. vers. 13. TEN PHILOXENIAN DIOKONTES, pursuing or prosecuting hospitality. 
Every man is bound to give: and that also with good expedition. Petrus Martyr.  Longè autem maius est persequi hospitalitatem quàm esse hospitalem: It is far more to pursue hospitality then to be hospital, as saith a learned interpreter. Of this sort of holy and kind hearted pursuivants, Lot and Abraham are commended for singular examples in the old Testament, & Philemon and Gaius in the new.  
And that there is special regard to be had of the household of faith, mentioned before; and among those to such of them chief, who being destitute by any occasion, are of singular godliness and grace above the rest; there is very great reason why it should be so: not only because they are more precious in the sight of God, but also because they of all other are least regarded, yea rather most maligned and spited in the world, the children whereof do only love and cherish their own. And like wise also concerning the rest, howsoever unbelievers must be tendered of the faithful, though they regard not them; and better is it, as was said, that alms should be cast away, than any creature should perish for want of relief. (In which respect, the Christians of the Primitue Churches, even in the midst of the hot rage of their persecutors, 
Read M. Fox Acts & monu. pesrecution 10. pag 76.  got singular credit to their profession, in that they showed more mercy to miserable infidels, than did the unfaithful themselves.) Yet wisdom and discretion is to be used this way, for their sakes, who are wont to pretend need without cause, or in a measure above their need, while they make themselves more poor and friendless, or more diseased and lame, or more weak and feeble than they are indeed, or in that they lay the blame upon other for their undoing and decay: when as in truth they have had no other riflers and oppressors then their own sloth and unthriftiness, whereby their poverty hath been armed against them, according to that we read Prou. chap. 6.11. and again, chap. 24.32.33.34. Yet a little sleep, a little slumber, a little folding of the hands to sleep. So thy poverty cometh as one that traveleth by the way, and thy necessity like an armed man. Wittingly therefore, 
Every man is bound to give rather with his own hands in his life, then by executors after his death.  and without good caution to give unto such, specially if they be of set purpose idly and lewdly minded; is, not only to cast away that which a man giveth, but which is worse, to cherish and confirm the wicked in their sin, as was said once before: yea, and thereby also to defraud those that are better minded, to whom of right that beneficence, so cast away, was only due.  
To conclude this point of our definition, concerning every man's Giving; it may not be amiss, to add unto the former considerations; that it is a more wise course, & also more agreeable to the nature of true & lively beneficence, for every one to give and dispose with his own hands, and by the oversight of his own eyes, that which he mindeth to give, even in his life time, rather than to leave all, or the greatest part to the disposition of his executor after his death. For such gifts are subject to much fraudulent and unfaithful dealing, as experience daily confirmeth; that we say nothing of the opinion of merit, or of the danger of superstition and praying for the dead, which hath by long custom attended that course. And beside, it seemeth less commendable in the Church of God, for any to give his gift, when he can keep it no longer: and less comfortable to the conscience of the Giver in the sight of God, because he may doubt whether it be rather an extorted or a free gift. Nevertheless, that beneficence which any good Christian bequeatheth by his last will and testament (which we may call his funeral beneficence) is not to be condemned, though the other course specially of such as be more rich and wealthy, is to be accounted so much the more honourable, by how much it doth more evidently declare both a lively faith in Gods fatherly providence, and also a more lively and pure love to the brethren: and therefore for excellency sake may be called Vital Beneficence.  
It followeth now in the latter part of our definition or description of Christian Giving, that all whatsoever is given, 
The ends of giving.  must tend to the maintenance and furtherance of God's true worship and the ministery thereof, or to the relief of poor Christians especially, and that all must be done according to Gods own will, as he hath in either respect made the same known in his holy word. As we have already seen in some part, and are henceforth upon the occasion so justly renewed, further to consider of it once again.  
Hence therefore two things follow to be more purposedly and distinctly declared of us. First, what are the ends of Christian and religious bestowing of gifts: and secondly, what must be the rule and squire to direct the ordering and disposing of them.  
First therefore, concerning the ends of Giving, diverse times already touched; we must of most bounden duty to God, allow the first and chief place in this care and provision, for the maintenance of the pure worship of God, and of the public ministery and faithful ministers thereof, together with Schools of good learning, as necessarily appertaining to the nursery and preservation of the same. For the worship of God and ministery thereof, is most directly to his honour and glory: and further, without it we could neither be sanctified ourselves, not any thing which we enjoy, nor have any poor Saints at all to be relieved. And then, what great thing were it for any to be careful to relieve the frail and corruptible bodies of men, if that in the mean season, their most precious and immortal souls should be suffered for evermore to perish and decay.  
First therefore, touching the worship of God and holy exercises thereof, we have the commandment of God himself, for the contribution of his people thereunto. Deut. 16.16. They shall not appear before the Lord empty. Every man shall give according to the gift of his hand and acding to the blessing of the Lord thy God which he hath given thee. And chapter 12. verse 19 Beware that thou forsake not the L●uite as long as thou livest upon the earth. And touching the obedience of the people of God, to this his commandment, we have already seen what their zeal hath been under the law, first in contributing to the Tabernacle of God and the ministery belonging unto it. And after that likewise, to the holy Temple of jerusalem, & service thereof; the charge whereof amounted to so great expense, that if every man had not come with a full hand in free offerings, moreover & beside the former ordinary allowance, it could neither have been builded, nor maintained, in such manner as beseemed the Majesty of the great God of heaven and earth. This practice of contribution to this special end and purpose, remained as the ordinance of God to all posterity: as we may perceive by that which we read Act. 21.24. where the Disciples say to Paul, Thou shalt purify thyself & contribute with them.  
And as for the poor; to the end we may see how mercifully lovingly and liberally the Lord requireth, and the same very earnestly, that they should be dealt withal; it were good that every one should in his best earnest read the 25. ch. of Leviticus, and the 15. ch. of Deuteronomie. The which laws albeit they are now long since expired so far forth as they were for a time fitted to the external policy of Israel: yet the equity of them ought to be still in force, and the charge which the Lord giveth touching the substance of the matter, containeth moral duty, whose date is equal with the continuance of the world; and stretcheth itself, as far as there is any church and people of God to the ends of the earth. If (saith the Lord in the 15. chap. of Deut. from the 7. verse) one of thy brethren with thee be poor, within any of the gates of thy land, which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy poor brother: But thou shalt open thine hand unto him & shall lend him sufficient for his need which he hath. Beware that there be not a wicked thought in thy heart for to say, The seventh year, the year of freedom is at hand: therefore it grieveth thee to look on thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, so that sin be in thee. Thou shalt give him, and let it not grieve thy heart to give unto him: for because of this the Lord thy God will bless thee in all thy works, and in all that thou puttest thy hand unto. Because there shall ever be some poor in the land, therefore I command thee, saying: Thou shalt open thine hand unto thy brother, to thy needy and to thy poor in thy land. Read also Eccles. 11.1.2.6. Cast thy bread upon the waters, etc. Give to seven and also to eight, etc. and Isai 58.6.7. The fast which the Lord hath chosen, is it not to lose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? is it not to deal thy bread, to the hungry, and that thou bring the poor that wander into thine house? When thou seest the naked that thou cover him, and not hide thyself from thine own flesh? Then shall thy light break forth as the morning, etc. Thus we see the commandment of God. We see also his promise of blessing: of the which more afterward. Now verily howsoever it be more to man's natural liking, to do all the good he doth as a will-worship, at his own pleasure, where, and when he list, to serve his own vain glory, and other his corrupt affections and lusts: yet it is only to the good liking of the Lord, and to his glory, yea and to our own benefit also, that we perform every good thing in conscience of our bounden duty, according to the holy laws and commandments of God. For to such kind of duty, and namely to such beneficence only doth the promise of God's blessing belong.  
And furthermore, seeing the Lord God had so gracious care for the poor of his people, as we saw even now, in the time of the Law; it is in no wise to be thought, that he is less careful for the poor of his Christian Churches, now in the days of the Gospel: nay rather, we have good reason to persuade ourselves, that his care is rather more fatherly and tender, according to the more clear revelation of his own bowellike compassion and mercies, by the appearance of his son. No doubt, but both the poor of the Gospel, who are most tenderly loved and preciously esteemed of the Lord, and also the Gospel itself which is the most bright shining wisdom & the most gracious power of God to the salvation of all his people, both poor & rich, they ought more mightily to allure and draw us all, to so much the more willing and bountiful contribution, so far as the necessities of the poor, and reverent decency of the ministration of the Gospel should require.  
And first concerning the maintenance of the ministery of the Gospel: Have we not power to eat and to drink, to wit, at the costs & charges of the Church, saith the Apostle, 1. Cor. 9.4. etc. and vers. 7. etc. Who goeth on warfare any time at his own cost? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock? Say I these things according to man? Saith not the law the same also? For it is written in the law of Moses, Thou shalt not nousell the mouth of the Ox which treadeth out the corn. Doth God take care for oxen? Either saith he it not altogether for our sakes? For our sakes no doubt it is written, that he which eareth should ear in hope: and that he who thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? And verses 13.14. Do ye not know, that they which minister about the holy things, eat of the things of the Temple? and they which wait at the altar are partakers with the altar? So also hath the Lord ordained that they which preach the Gospel, should live of the Gospel. This point we see is exceedingly laboured, and not only confirmed by excellent weight and number of reasons, and from the divine authority of God himself; but also garnished by a figurative course of speech, sharpened, as it were, with often renewed questions or interrogations, so as it cannot be, but it must needs enter and prevail with every one that hath any sparkle of true spiritual understanding and life of affection in him. And therefore, no marvel though the same Apostle setteth it down for a law to the Churches of Galatia, that he who is taught in the word, should make him that hath taught him partaker of all his goods, chap. 6. vers. 6. Nevertheless, he knowing the disposition of man, to be overbold in eluding and trisling away the commandment of God in this behalf, he admonisheth all men to beware that they deceive not themselves, assuring them, that God will not be mocked nor dallied withal. And thereupon also, the holy Apostle taketh further occasion to exhort earnestly to willing, liberal, conscionable, and constant performance of this duty without weariness.  
Neither doth he only exhort to this duty of contribution and allowance of all kind of the good things of this life, for the commodious and comfortable maintenance of the ministery and Ministers of the Gospel: but likewise he doth in the same place earnestly exhort all of the richer sort of Christians, to be beneficial to all that stand in need, specially to the poor Christians, the household servants, or rather children of the same family with them, as hath been observed before.  
Howbeit, notwithstanding the holy Apostle doth thus link the maintenance of the ministery of the Gospel with the relief of the poor; we are nevertheless, to admit that difference betwixt one kind of provision or allowance and the other, which the Lord God himself hath put by the determination of his own word. For the relief of the poor is a mere alms, and as one may say, a grace or gratuity of mercy, as touching those that are relieved: who seeing they perform no special service toward the Church, they can challenge nothing but as of good will, & for the Lords sake, who becometh surety for them. But the maintenance of the ministry is due as a reward or wages of a worthy service, according to that proverbial saying which our saviour Christ apply to this purpose, The labourer is worthy of his wages, Luk. 10.7. It is true indeed, that no man either minister of the word, or any other, can plead worthiness or desert at the hands of God, for any service they are able to perform: for we are all unprofitable servants to him, & infinitely failing in that wherein we stand bound to him: but in that reckoning & account which God alloweth betwixt Ministers of the Gospel and the people, our Saviour Christ giveth plainly to understand, that as every poor labouring man, when he hath done his day-worke, is worthy of his wages at night (for he doth not receive his hire as an alms, but as a debt and duty belonging to him, even for the work which he hath done) so is the Minister of the word worthy of his maintenance, and that in a liberal and comely manner, as may well beseem that honourable account which the people of God do make of the Gospel of their salvation. And in this respect doth the Apostle Paul (speaking by the spirit of our Saviour Christ) note out the maintenance of the ministry of the Gospel, by the title of honour, and not of alms or mercy; signifying thereby, with what kind of dutiful affection it ought to be yielded unto them, even for the honour which they bear to the Lord himself. Yea, whereas the Apostle calleth the widows allowance, for her inferior service to the Church, by the name of honour; it is to marked that he saith by an increase of speech, that the Elders, or Ministers of the word whosoever labour in that work, are specially worthy of double honour: as 1. Tim. 5.2. Honour widows which are widows indeed. But verses 17.18. The Elders which rule well are worthy of double honour, specially they which labour in the word and doctrine. For the Scripture saith, Thou shalt not mousell the mouth of the Ox that treadeth out the corn: and the labourer is worthy of his wages. Christians thus doing shall perform that which belongeth to them, according to the precept of king Solomon, Prou. chap. 3.9. Honour the Lord with thy riches, and with the chief of all thine increase. Hitherto of the ends of Giving.  
It followeth now that we consider of that which was made the second point of the last branch of our definition, 
The Rule of Giving.  namely, what must be the rule and squire, to direct the ordering and disposing of all Gifts to their right ends. For, as hath been already affirmed: All our giving both the one way and the other, as well toward the religion and worship of God as for the relief of the poor of his people, it must be in such manner as God himself willeth and prescribeth.  
Now, 
Christian beneficence and liberality is the will & command●ment of God as well touching the manner and measure, as the duty itself.  what this will of God is we must learn out of his own most holy and sacred word. And herein we are to be the more willing and teachable Scholars, because if we should give place to our own wills, we should easily fall into such extremities on either hand, as all Christians ought to avoid in so worthy an action as Christian beneficence is. For this we are to know, that as filthy covetousness, with all unthankful and unbeteeming niggardliness, is abominable before the Lord, whose most free and frank bounty infinitely exceedeth all whatsoever may possibly be yielded either to him or his: so neither can he like that there should be any, either prodigal or immoderate waist, or any proud, vain glorious, or hypocritical ostentation & pomp in the practice of Christian liberality: yea or that there should be any indiscreet overreaching above any any man's condition and state.  
In that great famine which was under the Emperor Claudius Caesar, according as it was foretold by Agabus, who prophesied thereof, Act. 11.28.29. the Disciples of Antiochia, where they were first called Christians, Every man according to his ability sent secure to the brethren which dwelled in judea. And 2. Cor. 8.13. It is not (saith the Apostle Paul) that other men should be eased and you grieved. But that your abundance should supply their lack, etc. It is well pleasing to God, as hath been declared already, that every one should so look to his Cistern at home, that all leak not or run out abroad. We have seen also, how the Apostle requireth special care at the hands of every Christian, for those that do more nearly belong unto them, 1. Tim. 5.4. A worthy example whereof we have in the Patriarch jaakob, Gen. 30. verse 30. The little (saith he to Laban) which thou hadst before I came, is increased to a multitude: and the Lord hath blessed thee by my coming: but now when shall I travel for mine own house also? And afterward ch. 42.1.2. Behold (saith he to his sons) I have heard that there is food in Egypt: get ye down thither and buy us food thence, that we may live and not die. In the 17. chap. of the first of the Kings, the widow of Zarrephath thinketh it a sufficient reason, to deny Elijah the Prophet so much as a morsel of bread, because her provision for herself and her child was now almost even all spent: neither could Elijah have been further instant, had not the Lord sealed him, as it were, a commission to assure her, that that small remnant of her meal & oil which was left, should not be diminished, though she would consent to minister food unto him, even of the same her small store, for the relief of his necessity. In the law, the Lord God permitted the richer sort of his people to gather in the increase of the fruits of their own grounds, 
Levit. 19 10. & chap. 23.22. And more fully Deut. 24.19. etc. Read also Exod. 23.10.11  to their private store houses and uses: only he pleadeth thus far for the poorer sort that they might for that season of the year gather some help toward their relief, by the glean which should be left. To the which purpose, he requireth notwithstanding, that the scatter of the corn, or other fruit, should not be gathered by the owners over near from them. But touching that special care which every one is allowed to have over his own family, it is not impertinent here to call to mind that our Saviour Christ in his holy parable, Luke 15.17. resembleth the Lord God himself to such a provident & wise householder as had bread enough for the meanest of his servants, while the prodigal and unthrifty son, forsaking his father's house, was ready to perish by famine abroad. The Apostles of our Saviour Christ requiring of the Christian Churches, the continuance of their contributions without weariness, they do free them from the charge of idle and inordinate persons, 2. Thes. 3. 6.7.8.9. Finally, for the direction of giving, our Saviour Christ Matth. 6. warneth all his scholars to take heed that they give not their alms to be seen of men, etc. but that they should so deal their alms, that their left hand should not know what their right hand did.  
Now likewise for our direction how to give toward the upholding and advancing of the holy worship of God: howsoever our hearts and our hands ought to be most dutifully and readily enlarged that way: yet it pleaseth God to let us understand, that he neither requireth nor alloweth of any unncessary superfluity or superstitious pomp thereunto, as though it were his mind to enrich himself (as one would say) and his own house with the pillage and impoverishing of his people.  
It is true, that the people of God are seldom found in that fault, that they will exceed measure toward the worship of God: but rather they delight to dwell themselves in their sieled & garnished houses, & to heap up much riches for their own private uses, yea even to serve their own lusts, though the house of God lie waste, and though all things belonging to his worship do, in the mean while, want their convenient & seemly allowance; according to that complaint which the Prophets Haggai and Malachi made against the ingratitude of the people in the times they prophesied in. Nevertheless, in so much as there have been examples of exceeding zeal & forwardness, the Lord hath thought it good to give a testimony of his gracious moderation in commanding a stay. So we read, Exod. 36.5.6. The people (as Moses testifieth) brought more then enough for the use of the work of the Tabernacle which he had commanded. Wherefore (as it is in the Text) Moses gave a commandment, and they caused it to be proclaimed through the host, that they should bring no more. And whereas afterward, king David in his zeal toward the worship and Sanctuary of the Lord, would gladly have hasted the time of building a glorious Temple to the name of the Lord, 1. Chro. 17.1. For, Behold (saith he to Nathan the Prophet) I dwell in an house of Ced●r trees, but the Ark of the Lords covenant remaineth under curtains, etc. Yet the Lord saw good to respite him, by reason of the great charge and business of war wherein he had employed him, and reserved that work for Solomon his son, to whom he minded to give a peaceable reign.  
Now, like as the Lord so tendereth his people, that he will not be over-burthensome to them himself, so hath he put the like mind into his faithful servants. As for example, when he returned the captivity of his people out of Babylon, the holy Priest and perfect Scribe of the Lord Ezra, & other the faithful servants of God with him (guided no doubt by the holy Ghost,) were careful, lest they might seem to abuse, or encroach upon the bounty of those heathen Princes, whose hearts God had moved to be already very good and beneficial to them: and for that cause spared them in some things wherein they had need of their further assistance, as we read in the book of Ezra, chap. 8.22.  
The Apostles of our Lord jesus Christ were likewise in special manner sparing and tender over the Christian Churches, that they might not be over burdensome to them. Nay rather, upon some special considerations, they would not for the time, require that ordinary and necessary allowance toward their own comfortable maintenance, which was meet. Read Act. 20.33.34. I have coveted no man's silver, nor gold, nor apparel. Yea, ye know that these hands have ministered to my necessities and to them that were with me. Read also 1. Cor. 4.12. And 2. ep. chap. 12. vers. 13. etc. I have not been slothful to your hindrance, etc. Behold, the third time I am ready to come to you, and yet will I not be slothful to your hindrance, for I seek not yours but you, etc. But be it that I charged you not: yet for as much as I was crafty, I took you by guile. Did I pill you by any of them whom I sent unto you? I have desired Titus, and with him I have sent a brother: did Titus pill you of any thing? Walked we not in the self same Spirit? Walked we not in the same steps? And again, 1. Thes. chap. 2. vers. 3.4.5. Our exhortation was not by deceit, etc. Neither yet did we ever use flattering words, as ye know, nor coloured covetousness, God is record. and verse 17. When we might have been chargeable as the Apostles of Christ, etc. and verse 9 For ye remember brethren our labour and travel: for we laboured day and night, because we would not be chargeable to any of you, and preached unto you the Gospel of God. And again, 2. Thes. chap. 3.8. Neither took we bread of any man for nought: but we wrought with labour and travel night and day, because we would not be chargeable to any of you. How then? May not Ministers of the word require their maintenance at the hands of the people? Yes verily, as hath been proved before. And the Apostle had already said, We might have been chargeable as the Apostles of Christ, 1. Thes. 2.7. And it followeth in the text of the second Epistle, Not but that we had authority, etc. His purpose is therefore, to show only what is the part of the Minister of the word, as extraordinary considerations and necessities may require in the difficult and hard times of the Church: but not to justify any people in the neglect of their Preachers, of whom they, for their parts, aught to have an ordinary and honourable care, that they want nothing that is meet for them, on their own & the Lords behalf.  
Nevertheless, from such examples, and from the whole information of the word of God, not only may the unsatiable gulf of the covetous & ambitious hierarchy of Rome be worthily condemned: who exceeding their predecessors the pharisees, in the worst times of the degenerate & backsliding Church of the jews, have by infinite devices of superstition and false doctrine, as it were by many watercourses and channels, drawn the wealth of all nations into the Pope's Exchequer, like as all rivers run into the deep gulf and belly of the sea: but also the same examples may justly admonish all true and faithful Ministers of the Gospel to be content with a moderate and sober state and condition of life; yea, and to bear a part of the burden with the Church, in all the difficulties & straits thereof. For by infinite odds it is better to be in a more mean outward estate with the flourishing & prosperous increase of spiritual gifts and graces, as in the Primitive Churches, then that all things glistering in external pomp, there should be nothing but spiritual obscurity and darkness, with miserable beggary touching all true grace and godlilinesse, as it hath for these many hundredth of years been in the Church of Rome, where the glory of this world, & the love thereof, hath taken away and besotted their heart. So that it is truly said concerning them, that Religion brought forth riches: and that the daughter hath destroyed the mother.  
And thus we may perceive, how God in his most excellent wisdom, requiring all good competency of gifts, neither alloweth any vile & niggardly sparing, neither acknowledgeth any work of supererogation to be acceptable to him in this business. To the one he saith: Go offer it now to thy Prince, will he be content with thee, or accept thy person, saith the Lord of hosts? Mal. chap. 1.6, 7, 8, etc. And to the other he saith, Who required these things at thy hands. Isai. 1.12. Micah. 6.6.7.  
Let us therefore, I pray you, earnestly entreat the Lord, that he will vouchsafe to give all, whom he hath blessed with earthly riches in his Church, the grace wisely and religiously to give and distribute them, according to his, and not their own blind and inordinate will: remembering that howsoever, as the wise king saith, Wisdom is good with an inheritance, yet wisely to distribute is better than surely to hold and possess, according to that of our Saviour Christ, It is a more blessed thing to give then to receive: and therefore not without cause beareth the name of a singular grace. 2. Cor. 9.11, 12, 13.  
And finally, to the end all our other gifts which we give, may be acceptable to God, let us first of all give ourselves unto him, as the Macedonians did, 2. Cor. 8.5. 
Virtues of beneficence.  and let us pray him, with great instance, to accept of our persons in Christ jesus, as he did of Abel first, and then of his gift, Gen. 4.4. and Heb. 11. vers. 4. So shall it never repent any of any good thing, or of all whatsoever shall be given & disposed, either to the Lord, or to his people; according to the will of God.  
Hitherto of the graces and virtues required to true Christian beneficence or Giving: and on the contrary, what vices are to be avoided in the same: and that by a more large discourse: the which now briefly to repeat for a more easy remembrance of them, they are these which follow.  
First of all, a frank and free mind inclined and resolved to exercise beneficence.  
Secondly, wisdom and discretion in the ordering of the actions thereof.  
Thirdly, cheerfulness in the doing of them.  
Fourthly, joy and gladness of heart after they are well ordered and done, thinking all very well and worthily bestowed, etc.  
Fiftly, faith and assurance that God is well pleased with such sacrifices, and that he will not suffer them to be unrewarded.  
Sixtly, humbleness of mind, in accounting ourselves unworthy to bear the honour of the Lords stewardship therein.  
Seventhly, that which any give, must be of their own justly gotten.  
Eightly, there must be a holy and zealous desire to glorify God, and to encourage and further those to whom beneficence is given, in the obedience of the faith and way of everlasting salvation.  
To this end, as we may justly add, prayer must go with our beneficence, that it may please God to give it due effect. Rom. 15.31.  
Furthermore, true beneficence is constant and never weary of well doing, 
Examples of Beneficence.  as Isai. 32.8. and Heb. 6.11. Every one should show diligence herein to the full assurance of hope to the end. and 2. john vers. 8. Looking to ourselves that we lose not the things which we have done, but that we may receive a full reward▪  
Neither is it a small virtue in the Giver, specially if he be bounteous, to take in good part such poor tokens of thankfulness as their Alumni and foster children do at any time offer unto them.  
Finally, thankfulness to God, is a virtue belonging to him that is truly beneficial, in so much as God hath not only made him able, but, which is a greater grace, hath made him willing and careful, yea, hath furnished him with many graces, to the performance of this most excellent duty.  
These virtues are diligently to be regarded of all Benefactors, lest any should rejoice in a false and deceivable liberality; such as will afford no sound comfort before the Lord. For as we read in the holy Proverb. Many men will boast every one of his own goodness, but who shall find a faithful man? As though the wise king should say, He is a rare man in comparison of the rest, whosoever is a good man indeed.  
Nevertheless, to the end we may see that God from time to time hath had his number, who have practised true beneficence and goodness: it shall be to good purpose to gather together such examples, whereby God in his holy Scriptures hath exemplified the same unto us, that they might be patterns to all other of his good servants to provoke them to the imitation of them.  
In the 18. chap. of Genesis, ver. 1.2. etc. We have Abraham, a father of the faithful, commended unto us for one very notable example. And chap. 19.1. etc. We have righteous Lot for another. Of the which two, the Apostle to the Hebrues, chap. 13.2. saith, that for a fruit and blessing of their hospitality they received Angels into their houses at unawares in steed of men: and by that reason moveth Christians that they would not be forgetful to lodge strangers.  
Gen. chap. 20.14 15.16. Abimelech, a heathen king, showeth great kindness to Abraham: he gave him both servants, and cattle, and silver, and liberty also to dwell to his best liking, where he would in his country.  
Gen. chap. 47.12. joseph, whom God made a foster-father to many nations, was also a nourisher of his own father, and brethren, and his whole family in the land of Egypt, in the time of the famine. And Pharaoh himself, though a heathen king, gave them a country to dwell in.  
Exod. chap. 2.5.6.7.8.9. Pharaohs daughter likewise, though a heathen woman, taketh compassion of an Hebrew infant, which was otherwise in great danger to have perished; and causeth it to be honourably nursed, and brought up at her cost and charges. And in the same chap. verses 20.21. Revel the Prince of Midian giveth Moses, though a stranger unto him, very friendly and kind entertainment: whereupon also, concerning further good liking, he giveth the daughter of his son jethro to wife unto him, yea though Moses was at time of no worldly wealth.  
Exod. chap. 18. Moses for the same cause, showeth all kindness and good duty to jethro, his father in law, after that he was advanced to be the Governor of the people of God. And Numb. 10.29. Come with us (saith Moses) and me will do thee good: for the Lord hath promised good to Israel. and vers. 32. And if thou go with us, look what good the Lord shall show unto us, the same will we show unto thee.  
In the 19 chap. of the judges, verses 16.17. an old man coming from his work out of the field at even, giveth a man and a woman, & their servant lodging, & other good entertainment; who otherwise, being benighted in a strange place, should likely have lied abroad in the fields.  
In the second chapter of the book of Ruth, verses 8.9. 14.15.16.17. Boaz giveth leave to Ruth, a poor maid and a stranger, not only to glean in his field next after the reapers, whom he willed to leave good glean for her; but also, he gave her leave to take her victuals daily, with his own maids among the reapers.  
In the first book of Samuel, chap. 22.3.4. David maketh provision for the comfortable entertainment and safety of his father and mother with the king of Moab: yea, he is mindful and careful to do it, in the midst of his trouble, when he had much ado to shift for himself, and to escape with his own life.  
In 1. King. chap. 18.3.4. Obadiah, a chief officer in king Ahabs court, in the time of famine, when also jezabel the Queen raged in cruel persecution against the servants of God; he took an hundredth of the Lords Prophets and fed them fifty in a cave.  
In the the 4. chap. of the second book of Kings, verses 8.9.10. We read how an honourable woman, or certain Lady of Shunem, observing how Elisha the Lord's prophet used to pass by her house, she causeth him to come in, & to refresh himself, yea, and alloweth him a chamber to lodge in, whensoever he should have occasion to come that way. And this she did because (as she telleth her husband) she knew he was an holy man of God. And chap. 6. verses 22.23. Elisha causeth the king of Israel, not only to abstain from the revenge of his enemies, but also to give them friendly entertainment, and to make them a princely feast.  
In the first book of Chronicles, chap. 16.3. king David at the bringing home of the Ark of the Lord to his city after that they had offered burnt offerings & peace offerings before God, and after that the king had blessed the people in the name of the Lord; He dealt to every one of Israel, both man and woman, to every one a cake of bread, and a piece of flesh and a bottle of wine.  
In the second book of Chronicles, chap. 5.6. at the placing of the same Ark of the Lord in the most holy place of the Temple, under the wings of the Cherubins; King Solomon, and all the congregation of Israel, that were assembled unto him, offered sheep and bullocks which could not be told nor numbered for multitude. And chap. 7.5. King Solomon offered a Sacrifice of two and twenty thousand bullocks, and an hundredth and twenty thousand sheep: so the King & all the people dedicated the house of God.  
And chap. 31. of the same book, verse 3.4.5. etc. king Hezekiah, both by his own example, and also by his royal authority, he reviveth the care for provision of holy allowance due to the Priests and Levites, that they might be encouraged in the law of the Lord.  
In the first chap. of the book of Ezra, it is recorded that the Lord moved the heart of Cyrus' king of Persia (though a heathen king) to deal bountifully for the restoring of the true worship of God, in the city of jerusalem. For to this end, he giveth liberty to the people of God to return out of their captivity, & he restoreth all the vessels of gold and silver which Nabuchadnezzar had taken out of jerusalem, and had put them in the house of his God.  
The Lord also, by his holy Spirit, raised up the hearts of his people, that they offered willingly to this work: & they which were near about the chief Fathers of judah and Benjamin strengthened their hands with vessels of silver, with gold, with substance, and with cattle, and with precious things, besides all that was willingly offered: according as king Cyrus had in the gracious proclamation of their liberty moved and exhorted them.  
The vessels which king Cyrus restored to the house of the Lord, were thirty basins of gold, a thousand basins of silver, nine and twenty knives. Thirty bowls of gold, & of silver bowls of the second sort four hundredth and ten, and of other vessels a thousand. All the vessels of gold and silver which king Cyrus restored, were five thousand and four hundredth.  
And in the sixth chapter of the same book of Ezra, king Darius confirmeth the same favour and bounty of Cyrus, and extendeth his own princely liberality to further the worship of God. For thus he writeth to the adversaries of the jews: Suffer ye the work of this house of God, that the Captain of the jews, and the Elders of the jews, may build this house of God in his place. For I have given a commandment what ye shall do to the Elders of the jews, for the building of this house of God, that of the revenues of the King, which is of the tribute beyond the river, there be incontinently expenses given unto these men that they cease not. And that which they shall have need of, let it be given unto them day by day, whether it be young bullocks, or rams or lambs, for the  offerings of the God of heaven, wheat, salt, wine and oil, according to the appointment of the priests who are in jerusalem, that there be no fault. That they may have to offer sweet odours unto the God of heaven, and pray for the King's life, and for his sons, etc.  
And after this Darius, we read in the seventh chapter, how Artashasht at the suit of Ezra did the like: for he gave them his royal furtherance, and full liberty to do all things according to the will of their God; with this special immunity, that none of his Governors should lay upon the ministery toll, tribute or custom.  
In the fift chapter of Nehemiah, that worthy Courtier having obtained leave of the same K. Artashasht to come to jerusalem to further the work of the Lord; he breaketh off the hard courses whereby the richer sort oppressed the poor, yea, he mightily provoketh them to take a merciful course; whereof also he himself giveth them a right princely example.  
In the eight chapter of the same book, both Nehemiah and Ezra with the Priests, Levites, and people, they praise God, and the poor were relieved and feasted, vers. 10.  
And chap. 13. verses 10, 11, 12, 13, 14. Nehemiah causeth the portions of the Levites to be given them, and the tithes to be brought in and paid to them: seeing that for want thereof, the holy worship of God was neglected among his people.  
In the book of Ester, chap. 9.22. after that the Church was delivered from the intended massacre of Haman, the people of God keep their feast of thankfulness to the Lord, and one sendeth presents to another, as tokens of their mutual joy in the Lord: and gifts are bestowed upon the poor.  
In the book of job, chap. 29.11.12. When the ear heard me (saith job, a man of singular mercy and goodness in his time) it blessed me: and when the eye saw me, it gave witness to me. For I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widows heart to rejoice. I put on justice, and it covered me: my judgement was as a rob and a crown. I was the eyes to the blind and I was feet to the lame. I was a father to the poor, & when I knew not the cause, I sought it out diligently. I broke also the chaws of the unrighteous man, and plucked the pray out of his teeth.  
And chap. 30.25. Did not I weep with him that was in trouble? was not my soul in heaviness for the poor?  
And again, ch. 31.16. etc. If (saith job, vehemently affirming, his uprightness and good conscience in a constant course of exercising mercy) I restrained the poor of their desire, or have caused the eyes of the widow to fail, or have eaten my morsels alone, and the fatherless have not eaten thereof. (For from my youth he hath grown up with me as with a father, and from my mother's womb I have been a guide to her, that is, to the fatherless daughter) If I have seen any perish for want of clothing, or any poor without covering. If his loins have not blessed me, because he was warmed with the fleece of my sheep. If I have lifted up my hand against the fatherless, when I saw my help in the gate: Let mine arm fall from my shoulder, and let my arm be broken from the bone. Thus much of job, in that he was a mirror of mercy, even above a number of right merciful men; and such a representation and pattern of this heavenly virtue, as all may worthily take example by him.  
In the 38. chap. of the prophesy of jeremiah from the 7. verse, etc. we read how Ebed-melech the Blackamoor is an instrument of the Lord, to deliver jeremiah out of the dungeon, where he was ready to starve, had not this Ethiopian taken compassion of him, and made suit to the king on his behalf.  
In the 15. chap. of Matth. vers. 32. Our Saviour Christ, the peerless pattern of mercy, he calleth his disciples unto him, and saith: I have compassion on this multitude, because they have already continued with me three days, and have nothing to eat: and I will not let them departed fasting, lest they faint in the way. And for want of a sufficient quantity of food, in ordinary course, he by his divine power feedeth them miraculously.  
In the seventh chap. of Luke, verse 5. The Centurion, who is commended by our Saviour Christ for his great faith, above all in Israel, he hath this commendation set down of him, that he loved the people of God, and that he had built a Synagogue for them.  
And chap. 8. of the same Evangelist, verse 3. Many women, and namely, Mary Magdalen and joanna the wife of Chuza, Herod's steward, and Susanna, are praised for ministering of their substance to the maintenance of our Saviour Christ.  
And chap. 10.38. Marry and Martha are commended for entertaining our S. Christ, & his company into their house.  
And ch. 19.8. Zacheus as a lively fruit of his faith, and repentance, and love to our Saviour Christ voweth the half of his goods to the poor, with restitution for all his wrong dealing with any man.  
And chap. 21.4. The poor widow cast her portion into the treasury, as well as the rich, yea even all that she was able to give; and was therein preferred by our Saviour Christ to all the rich, though of their superfluity they offered a greater quantity than she did.  
In the 19 chap. of john, vers. 27. Our Saviour Christ, even in his bitter sufferings, far exceeding the sufferings or troubles of David mentioned before; he had an earnest care, even upon the cross, for the comfortable maintenance of his mother; and therefore willeth john to be in his steed as a son unto her: from the which time john took her home, even as if she had been his own mother.  
In the 9 of the Acts, vers. 36. etc. We have from among women, Dorcas for a notable example of Christian good works and alms which she did; and namely, in that she did very liberally and mercifully cloth and apparel the poor.  
And ch. 10.2. Cornelius, a Captain, hath singular praise to have been a very devout man, fearing God with all his household; and to have given much alms to the people, & also to have been much in prayer.  
And vers. 6 of the same chap. Simon a tanner is the Christian host of the Apostle Peter.  
And chap. 11.29.30. The Disciples of Antioch every man according to his ability, send succour to the brethren of judea, in the time of a great dearth and famine.  
And chap. 16.15. Lydia, a seller of purple, being converted to the faith of Christ, she is forthwith a most hearty and kind hostess to the Apostle Paul, & the Christians which were of his company.  
And again, in the same chapter, verses 33.34. The jailer, immediately after his conversion to the faith of Christ by the preaching of Paul, he showeth Paul and Silas all the kindness he can, bathing and suppling the scourges of the rods, wherewith they had been beaten; and with great joy he setteth the best cheer he had before them.  
And chap. 17.7. jason, a citizen of Thessalonica, receiveth Paul and Silas into his house.  
And chap. 21.16. Mnason an ancient Disciple of Cyprus is an host of the brethren.  
And chap. 28.2. it is a very memorable record, that God provideth so for Paul and his weatherbeaten company, that the Barbarians showed them no small kindness, in that, as Saint Luke reporteth, they took them to house, and made them a good fire, to comfort them against the cold and wet of the rain.  
And vers. 7. The chief man of the same I'll called Melita, whose name was Publius, received and lodged them three days very courteously. Yea, verse 10. it is testified by the Evangelist, that they did them great honour, and that when they departed, they laded them with things necessary. This surely was rare kindness, for so rude and barbarous a place, as it might seem to have been.  
In the 15. chap. to the Romans, verses 25.26. etc. The Christians of the countries of Macedonia and Achaia send their contribution to the poor Saints, which are far distant from them, even at jerusalem.  
And again, 2. Cor. 8. The Apostles james, and Cephas, and john gave warning to Paul and Barnabas, that they should remember the poor: Which thing (saith the Apostle Paul) I was willing to do. Gal. 2.9.10.  
Likewise Phil. 4.10.14.15.16. The Christians of Philippi have this commendation, that they did sundry times send relief to the Apostle Paul, when he was in affliction and want.  
And 1. Thes. 1.3. The diligent love of the Christians of that Church hath the honourable testimony of the same Apostle.  
And 2. Tim. 1.16.17.18. Onesiphorus (as Paul acknowledgeth with great thankfulness) he often refreshed him, and ministered many things to him for his comfort, both at Ephesus, and also at Rome, seeking him up there, and that without being ashamed of his chain.  
In the epistle to Philemon, Paul giveth witness, that Philemon abounded in love to the Saints, and that by him their hearts were comforted.  
Heb. 6.10. The Apostle testifieth that many among the Christian jews were very loving and careful in a constant course in relieving their poor brethren. God (saith the Apostle) is not unrighteous that he should forget your work, and labour of love, which ye have showed toward his name, in that ye have ministered to the Saints, and yet do ministr.  
And in the third epistle of the Apostle john, Gaius hath special commendation, to have been a bountiful host unto the Church, as one greatly helpful to the truth, in that he gave entertainment, not only to the Christians which he had acquaintance withal, but also to the brethren which were strangers, whensoever by any occasion of travel, they had need to resort unto him. And great, no doubt, was the love and readiness of Gaius, which gave modest stranger's encouragement to use so great boldness, as to come so commonly unto him.  
Finally, the Christians of the Church of Thyatira (as our Saviour Christ himself testifieth of them) they were more at the last then at the first in the works of faith, and love, and of patience. I know thy works (saith our Saviour) and thy love, and service, & faith, and thy patience, & thy works, and that they are more at the last then at the first. Revel. chap. 2.19.  
In the which example, worthily may we now rest, for the shutting up of this our holy catalogue of all sorts of Benefactors; true worshippers of God for the most part, and some also among the heathen, being yet heathenish; whom nevertheless God directed so graciously in some particular actions, that they may therein be justly examples among the rest, and that even to Christians, to provoke them to beneficence, unless they will suffer themselves to be shamed by them, if they should be more unkind in like cases of God's glory, or in any human necessities, than they have been. And this let us mark, that in these examples recorded as we have scene in the holy Scriptures; 
Contrary vices and Examples.  both touching the one sort, and the other, we have the practice of all kind of beneficence, as well toward religion itself, as all true worshippers of God; yea toward every one that shall stand in need of our help, whether in feeding, clothing, lodging, or by any other way and means of relieving and comforting of them, according to our power: so that if we have grace, nothing is wanting, for our direction and encouragement, to be right christian imitators and followers of them therein.  
Now briefly (for the conclusion of this chapter) let us in a short view gather together the vices to be avoided, as contrary to godly and Christian beneficence: They are of two sorts, either altogether hindering; or at the least corrupting and perverting true beneficence. The vices altogether hindering, are covetousness, churlishness, a grudging and repining affection, the which arising from covetousness, is joined also with a base account, both of God, and of his worship, and of his people: as if all were too much, and too good, yea as if all were lost and cast away, whatsoever is so employed & bestowed. Of all which we have had Nabal for a notorious example. But beside these, there are also other vices of this former sort; as distrust in God's providence, trust in a man's own forecast, self-love, pride, voluptuousness, and such like.  
Secondly, the vices which corrupt and pervert Christian beneficence, they are in the worse sort of men hypocrisy, joined with colourable covetousness, under pretence of frank and free liberality, like to that of Ananias & Sapphira his wife, Act. 5. And together with hypocrisy, vain glory, in hunting after the praise of men, and proud conceit of worthiness and merit, even before God himself: also when beneficence (if so it may be called) is applied to countenance and advance idolatrous religion, or superstitious traditions and ceremonies in the true worship of God: furthermore, when alms is given of ill gotten goods; specially, if they be given with a mind to make satisfaction to God, for the fraud which hath been done to men: last of all, when any thing is given with a mind, expecting and longing after a like or greater worldly recompense. These are then corrupting vices in the worse sort of men. And in the better sort they may be these which follow: first, indiscreet and wasteful giving, as to counterfeit poor, or to vagrant and inordinate persons, with neglect of such as be poor honest inhabitants and householders: secondly, a secure presumption in God's providence, with neglect of prayer to God for the upholding of our estate, and without due regard of using diligence in the labours of our callings, and without thrifty employing of commodities to the best advantages, such as be honest & lawful, or when any do put forth themselves above their ability: finally, neglect of thankfulness to God for former blessing and prosperity.  
All which vices, partly as open & professed adversaries and destroyers; and partly, as secret & undermining conspirators: they must be both mightily and also warily resisted and prevented of all such, as mind not only to enter, but also hold out constant, in the right Christian course of this excellent and noble virtue of godly beneficence, the which God hath so graciously commanded and commended to us: and which his servants have obediently tracked and trodden forth before us. Thus finishing this second chapter, let us proceed to the rest of our Treatise.   


The reward of giving to God's worship.  CHAP. III.  
Of the reward of right Christian Giving.  
SEeing God, who is of infinite mercy, most rich and bountiful in all good gifts and graces, commandeth all such as have God's plenty, (as it is commonly and rightly termed) that they be liberal in giving, and seeing he promiseth also that he will of his divine bounty, reward the same: it cannot be, but that he will indeed plentifully recompense all such, as shall obey the same his holy commandment, and will believe that gracious promise which he hath made in this behalf. This therefore, let us now henceforth consider in this chapter, to the end that hereby (through the blessing of God) we may both help forward this virtue in the hearts and hands of those that be over-slack & negligent; and also that we may comfort and encourage both heart and hand of all, which by the grace of God are already prompt and diligent, that they may never wax faint and weary, till they have attained to the full recompense of that most gracious and free reward, which from the bounteous & never wearied heart and hand of the Lord is thereunto promised and assured.  
In speaking of which free blessing of reward let us hold the same order which was observed in treating of the duty.  
First therefore, concerning those which are liberal in such manner as hath been described; to the maintenance of God's pure religion and worship, and for the same cause, have any special care, to encourage and further the faithful ministers of the word of God, in their holy ministery, or any other of God's faithful servants: let us see how the reward of such is assured unto them: first from those promises, which the Lord, who is a rewarder of all that seek him, hath made unto them: & then from such examples, in whom he hath given experience and testimony to his Church, in the faithful performance of the same.  
And first of all, let us consider what our Saviour Christ (in whom and by whom all the promises of God are yea and Amen) speaketh to this purpose in the tenth chap. of Matth. verses 40, 41, 42. He that receiveth you (saith our Saviour Christ to his disciples, whom he minded to employ in the preaching of his Gospel) receiveth me: and he that receiveth me, receiveth him that sent me. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: and he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man. And whosoever shall give unto one of these little ones, to drink a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall not lose his reward.  
In the which words of our Saviour Christ two things are principally to be observed. First, what every one is chief to respect in his Christian beneficence toward the special servants of God: yea, toward any of the least of those that bear and profess his name: that is, that in giving unto them, or in showing any other kindness, they do not so much respect their persons, as the Gospel and Christ himself, and those goodly gifts of godliness, wherewith he hath graced and adorned his servants, for the common benefit of his Church in the communion of Saints. For that our Saviour Christ meaneth by giving to a Prophet in the name of a Prophet; and to a righteous man in the name of a righteous man; and to a little one in the name of a Disciple: as though he should say, even for the love that a man beareth them, because they be such as they be; either Prophet, as in a principal place of service, or a rigteous man, as one more ancient and approved in his profession, or a Disciple, as it were a novice, or new converted and more weak Christian. This is the first thing to be observed in these words.  
Secondly, we are to observe, that according to the quality and degree of the duty which any performeth in that former respect, the reward of God's free bounty shall be proportionable; that is, he will fit the crown answerable to the work of his own grace, and according to the excellency of the occasions, which he himself vouchsafeth to give; whether greater or lesser, and according to the greater or lesser measure of faith and love, wherein the same duties are performed and continued in: yet so, as the least kindness done in truth, shall be requited with manifold advantage.  
In the 6. ch. of the Epistle to to the Galathians from the 6. verse etc. the Apostle Paul, in the name of Christ, giving charge to the Christian Churches, that they provide for the maintenance of the Ministers of the Gospel, even as they will answer the matter before God, who will not be dallied with therein, as we have seen before: he doth therewithal assure all such as shall deal Christianly herein, that they shall reap a plentiful fruit from the same. Whatsoever a man soweth (saith the Apostle) that shall he also reap. For he that soweth to the flesh, shall of the the flesh reap corruption: that is, he that mindeth earthly things, without regard of God's kingdom and religion, and his own salvation, he shall perish with them: but he that soweth to the Spirit, that is, he which doth liberally contribute to the maintenance and advancement of the ministery of the Gospel, shall of the Spirit reap life everlasting. Let us not therefore (as the holy Apostle exhorteth) be weary of welldoing: for in due season we shall reap, if we faint not.  
Answerable hereunto, is that charge which the same Apostle giveth unto Timotheus, and so to all faithful Ministers of the Gospel, in the last chapter of that his first Epistle: Charge those that be rich in this world (saith he) that they be not high minded, and that they trust not in uncertain riches, but in the living God (who giveth us abundantly all things to enjoy) That they do good, and be rich in good works, and ready to distribute and communicate. Laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life.  
Read also in the first chapter of the Prophet Haggai. verse 8. Go up to the mountain, and bring wood, and build this house, and I will be favourable in it, and I will be glorified, saith the Lord. And again, chap. 2. verses 19.20. Consider I pray you in your minds, from this day, and afore, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lords temple was laid: consider it in your minds, Is the seed yet in the barn? As yet the vine, and the fig tree, and the pomegranate and olive tree, hath not brought forth: from this day will I bless you.  
Likewise in the second chapter of the prophesy of Malachi verses 10.11.12. Bring ye all the tithes into the storehouse, that there may be meat in my house, and prove me now herewith, saith the Lord of Hosts, if I will not open the windows of heaven unto you, and pour ye out a blessing without measure. And I will rebuke the devourer for your sakes, and he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of Hosts. And all nations shall call you blessed: for ye shall be a pleasant land, saith the Lord of Hosts.  
And I pray ye, let us mark how, when the Lord, jer. 32. from the 17. verse and throughout the whole 33. chapter: and likewise Ezek. chap. 36.25.26. etc. speaketh of restoring his people Israel from their captivity to their own land, that they might enjoy the fruitful blessings thereof, as in former times; he maketh the renewing of their hearts to his fear and worship, the forerunner of the same, and this blessing to be a consequent of that: according to the ancient promise of blessing, to those that should truly worship God. Leuit. 26.3. etc. and Deut. 28.1.2. etc. to the 15. verse.  
But this promise of blessing was not made only to the people of God under the law, upon condition they would perform faithful service and worship to God: but it belongeth to all nations and people whosoever, being at any time called to the true knowledge of God, shall yield themselves, in the faith of Christ, true worshippers of him; as we are sweetly taught and assured in the 67. Psalm. For this being the prayer which the holy Ghost teacheth the church to pray in that Psalm: That all nations might know God, and joyfully praise and worship him: the conclusion followeth, with this most gracious and bounteous promise of God: Then shall the earth bring forth her increase, and God even our God shall bless us. God shall bless us, and all the ends of the earth shall fear him.  
This is that which our Saviour Christ saith, Matth. 6.33. Seek ye first the kingdom of God and his righteousness, and all these things shall be cast unto you: to wit, as an overplus, or income, to make up more than measure or tale; as a matter of small reckoning in so great an account, etc.  
It is the same also, which the faithfiull Apostle of our Saviour Christ affirmeth, 1. Timoth. 4.8. Godliness hath the promise of the life present, and of that which is to come. For no man can truly and heartily seek the kingdom of God, and his righteousness, and so be a right godly man indeed, but the same must, and will be to his power, a willing maintainer and furtherer of the true worship of God, and of his faithful servants, the public ministers thereof. Thus much for the promise of blessing.  
The examples do now follow, concerning the same blessing of God, upon such as have had such a zealous care of furthering his worship, as hath been spoken of. The examples which we mind to bring forth, they are partly of such persons as show that they had a persuasion in their hearts by faith, that God would in mercy recompense their service, this way done to him and his Church: & partly, they are such, upon whom the blessing of God, actually poured down upon them, is more expressly testified and recorded in the holy word of God.  
Of the faith of the former sort, we may take David, in his prayer of faith, for a worthy example. Psalm. 86.2. Preserve my soul, for I am merciful: save thou thy servant that trusteth in thee. Be merciful unto me o Lord, etc.  
Likewise godly Nehemia, that zealous furtherer of God's true worship and religion, is another most worthy example, as we may porceive by his most humble & faithful prayer, chap. 13. vers. 14. in these words: Rememember me o my God herein, and wipe not out my kindness that I have showed on the house of my God, and on the offices thereof. And again in the same chapter, verse 22. after that he had reform the abuse and profanation of the Lords Sabbath: Remember me o my God, concerning this (saith he) and pardon me according to thy great mercy. The honourable good man prayeth, as we see, for God's blessing, as one having a lively faith in his promise: but he as well as David show by their prayers, that they are far rmoved from the pride of the justiciary, who presumeth upon his merit, and so maketh himself in his best works abominable in the sight of God.  
In like manner with David and Nehemiah, had king Hezekiah a comfortable persuasion, that God would show him mercy, because he had showed kindness to the house of God, and to his servants the ministers thereof. Yea, it was as a sweet refuge and sanctuary to his soul, when he was in that deep distress, which the bitterness of his sickness had brought upon him as, we read, 2. King. chap. 20.2.3. I beseech thee o Lord (saith that godly King) remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: and Hezekiah wept sore. Now what this goodness was, the remembrance whereof was so comfortable to his conscience in the time of his distress, it appeareth at large, in the 29. 30. and 31. chap. of the second book of holy Chronicles: and more briefly is the same comprised in the two last verses of the 31. ch. after this manner. And thus did Hezekiah through out all jadah, and he did well, and uprightly & truly before the Lord his God. And in all the works which he began for the service of the house of God, both in the Law & in the commandments to seek his God, he did it with all his heart and prospered.  
The like remembrance of beneficence to the Lords Prophets, gave Obadiah a strong persuasion to plead with the Prophet Elijah, that he would deal well with him, & not endanger his life to the wrath of his master; king Ahab: and Elijah dealeth with him accordingly, as with one, in the same respect, worthy to be tendered for the Lords cause. 1. King. 18.13. etc. Was it not told my Lord (saith Obadiah) what I did, when jezabel slew the Prophets of the Lord, how I hide a hundredth of the Lords Prophets by fifty in a cave, and fed them with bread and water? And now thou sayest go tell thy Lord, behold Elijah is here, that he may slay me, For Obadiah feared lest Elijah would have conveyed himself away, and so king Ahab thinking himself mocked, should be enraged against Obadiah. Whereupon Elijah assureth him verse solemnly by oath, that he would show himself to Ahab that day.  
Yea further, the practice of this kind of beneficence, is so notable a fruit of faith, that justly doth it confirm the faith of others to expect mercy from God upon them that exercise the same, as we see, how from the same encouragement, the Apostle Paul prayed for Onesiphorus, his most kind and constant, benefactor: The Lord give mercy to the house of Onesiphorus (saith Paul) for he oft refreshed me, and was not ashamed of my chain. But when he was at Rome he sought me up diligently and found me. The Lord grant unto him that he my found mercy with the Lord at that day. 2. Tim. 1.16.17.18. Now there is no doubt, but the same Spirit which set Paul on work to pray thus for Onesiphorus, minded also to grant the same his request, both for him & his house. The like is to be conceived of his prayer for the Philippians upon the same occasion: he nothing doubting, but that their contribution to his maintenance, was an odour that smelleth sweet, a sacrifice acceptable and pleasant to God, chap. 4.17.18.19.20.  
But let us come to open and confirm this point, by a few more express and plain examples, such as God hath made, by evident effect of his mercy upon them, famous spectacles of his bounty, in respect of their kind and beneficial dealing, either toward his worship, or any Ministers thereof, for his sake, yea though they have not so heartily minded the same as they ought to have done.  
The widow of Zarephath, who gave entertainment to the Prophet Elijah, received this great blessing by the hand of the Lord, by his means, that the small quantity of her oil and meal did not diminish, all the time that the dearth and scarcity continued in Israel. And beside that, by means of the same Prophet she received again he son from death to life. 1. King. 17.15.  
The honourable Shunamite also, who gave entertainment to the Prophet Elisha, as was rehearsed before, being barren, at the prayer of Elisha, God gave her power to conceive: and afterward also, at his prayer, she received the same her son from death to life, as the widow of Zarephath had done by the prayer of Elijah, 2. King. chap. 4. vers. 8. etc.  
In the 39 chap. of Gen. we read that the Lord blessed Potiphars house, though a heathen man, for joseph's sake, even from the time that he preferred him to be the Governor of it. And afterward, he was also a blessing to Pharaoh, and all his people, by reason that he advanced him to the chief honour of his kingdom, next under himself. For by that occasion God made joseph their foster-father in the seven years of famine, yea and the foster-father of his Church, the family of his own father, which also was joseph's own blessing, in so much as he was found faithful to God therein. Neither is there any doubt, but the Lord showed great mercy to Nabuchadnezzar, because he favoured and advanced his holy Prophet Daniel, and some other the very faithful servants of God, who were his captives in Babel. Publius' also the chief man of the I'll Melita, of the which we read before, he giving the Apostle Paul and the Evangelist Luke courteous entertainment for three days, through the goodness of God he received an Apostles reward. For by Paul his father was healed of a grievous fever, and of the bloody flux, yea, & divers other of that place were healed of their diseases. Act. 28.7, 8, 9  
Seeing therefore the Lord blessed heathen men, for their preferring of his servants and Prophets to honour, therein they chief respected their own pleasure & contentment: shall we not much rather assure ourselves, that whosoever among Christians shall, for the love and honour which they unfeignedly bear to God, and his pure religion, deal honourably with his servants, the faithful Ministers of his word and Gospel, shall much rather be blessed and prospered of him? It is out of question that we may. Do we not read that the Lord greatly blessed Obed Edom and all that had, because he religiously received, and kept the Ark in his house by the space of that three months, wherein David was discouraged, by reason of the strange judgement of God upon Vzziah, as the holy story showeth more at large, 1. Chron. 13? And again 2. Chron. 11.13.14.15.16.17. Do we not read, that when Rehoboam gave entertainment to the holy Levites, & Godly minded Israelites, who from among the other tribes of Israel, left their suburbs and p●ssessions, and came to jerusalem, to avoid that idolatrous and superstitious worship, which jeroboam had set up; they setting their hearts to seek the Lord God of Israel, and to offer to the Lord God of their fathers: Do we not read, I say, that hereby the kingdom of judah was strengthened, and that Rehoboam the son of Solomon was made mighty three years long: that is, even so long as they walked in the way of David and Solomon as the text affirmeth?  
An experiment also hereof we have in the same book, chap. 31.4. etc. King Hezekiah commanded the people, which dwelled in jerusalem, to give a part to the Priests and Levites, that they might be encouraged in the law of the lord. And it is there testified, that after the people had done so, the Lord blessed his people, and the land with great abundance verse 10.  
And hath not our blessed Queen Elizabeth, and her whole Dominion, had plentiful experience, how good it is, to give entertainment to banished churches and persecuted Christians, whom God hath sent for succour among us? Blessed be the name of God for that gracious experience which for a long time God hath granted unto us. God give us grace, that we may more thankfully acknowledge his goodness, and that we may increase in all kindness and goodness toward his excellent servants. So no doubt, as king Solomon truly saith, They that honour the Lord with their riches, and with the chief of all their increase, Their barns shall be filled with abundance, and their presses shall burst (to wit, as being worn out with pressing so great abundance of grapes) to make new wine, Pro. 3.9.10.  
Micah of mount Ephraim, having entertained a Levite to be a Priest in his house, he encourageth himself to think and say thus: Now I know that the Lord will be good unto me, seeing I have a Levite to be my Priest, judg. 17.10.13. But alas, poor Micah was deceived, because he exercised a superstitious worship: 
The reward of giving to God's worship. Malus Micha nactus est malum Leu●tam. P. Martyr.  in which respect it is said in way of a Proverb: Unhappy Micah hath light upon an evilll Levite. But if Micah had taken a right course, & maintained a holy Levite, to have taught him the truth of God, and to have ministered in the true worship of God, he might justly and upon good ground have persuaded himself, that his heart being upright, it should have gone well with him. And so may all persuade themselves, that, if the fault be not otherwise in themselves, God will be good unto them when they maintain his faithful Ministers to preach his Gospel unto them. Hitherto therefore, of the blessing of God upon beneficial contribution, and liberal giving toward the maintenance of the holy worship and service of God: & of the faithful ministers thereof, or toward the relief and encouragement of any other of his special good servants.  
It followeth now, that we show that it is the good will and pleasure of God in like manner, to reward the Christian liberality and beneficence of those, that are good to the poorest and least of his Saints, as a fruit of their love, flowing from the former zeal of God's glory in the furthering and advancing of his pure worship and religion. For this also hath manifold witness and confirmation in the word of God, both by promises from the sacred mouth of God, and also from examples, as it were by the reaching forth of the hand, to let us evidently perceive, that it is his very faithful purpose graciously to recompense the same. wherefore, as before, so again here, let us first consider the promises, and this being done, then let us take a view of the examples.  
In the 24 chap. of Deut. verse 13. The Lord commanding that mercy be showed to the poor, he saith, that it shall be righteousness before him to them that shall do it. If it be accepted for righteousness in the sight of God, there is no doubt but he will in mercy reward it. And let us note, that in this place of Deut. the Lord speaketh of mercifulness in lending, which is a degree of mercy inferior to frank and free giving. Wherefore, 
The reward of giving to the poor.  seeing God will reward mercifulness in free lending, much rather will he account the mercy of free giving for a special kind of righteousness, & consequently, he will more abundantly recompense & reward it. So Deut. 15.7. etc. (which place was alleged before) the Lord commanding not only to lend freely, but also to give, promiseth hereupon that he will bless such as shall obey his commandment in all their works, and in all that they put their hand unto.  
In the 112. Ps. vers. 6.9.10. Surely (saith the Spirit of God by his holy Prophet and Psalmist) a good man shall never be moved: the righteous shall be had in everlasting remembrance. He hath distributed and given to the poor: his righteousness remaineth for ever, his horn shall be exalted with glory, etc. That is to say, God will mightily bless and uphold his good servants, against all the envious repine, & malignant endeavours of the wicked whatsoever. For as it followeth in the Psalm, The wicked shall see it & be angry, he shall gnash with his teeth and consume away, the desire of the wicked shall perish.  
In the 37. Psalm, the holy prophet guided by the same Spirit, and wisely observing, by his own experience, the gracious course of Gods most holy providence, in that he tenderly watcheth always over his good, righteous and merciful servants: he is bold upon the same his observation, to give out as a principle, that God will neither forsake the righteous, nor yet their godly seed & posterity after them. I have been young (saith he, ver. 25.26) & now I am old, yet I never saw the righteous forsaken, nor his seed begging bread. He is ever merciful and dareth, and his seed enjoyeth the blessing. And K. Solomon, Pou. 13.22 The good man shall give inheritance to his children children: and the riches of the sinner is laid up for the just. There is therefore a double blessing attending upon the merciful: that is, both upon themselves, and also upon their children and posterity: and therefore also, may it justly be a double encouragement to move all Christians to a willing and constant course in this kind of well-doing.  
Not that ever any, which is the child of a righteous man, may not come to beggars state, or to be exercised for a time with outward wants: for it is easily seen that the lewd, slothful and unthrifty son of a good man doth fall into miserable poverty, as a just punishment upon him; yea even the rather, because he having had so good an example before his eyes, and the benefit of good education doth notwithstanding refuse to walk in the good steps & counsels of his godly father.  
Neither is it so to be understood, as though no godly child of a righteous man, may at any time suffer outward adversity and want: for this also doth the Lord also work sometimes in our sight, for secret causes known to himself, and to the end he may work greater things by them and for them, then outward prosperity could afford. But the meaning of the Prophet is, that neither the righeous, nor their godly seed, shall be forsaken of God, or utterly left destitute of man's succour in their penury and want of all things; though for a season it may fall upon them for their trial: and then that the usual and ordinary course of God's dealing is to show mercy upon such, yea even the mercy and blessing of this present life.  
Furthermore, Psalm. 41. ver. 1. etc. The same holy Prophet of God pronounceth those blessed, who shall judge wisely of the poor and afflicted. And yet this is in appearance less than to deal kindly and mercifully toward them. Nevertheless, how little so ever it may seem to be, yet it is in truth a principal grace, greatly serving to all external exercise of mercy and compassion, how secret and hidden soever it be. For where there is first of all, a charitable judgement conceived of those that be humbled by any affliction, there will follow comfortable counsel, hearty prayer, and every other good fruit of compassion and mercy, in hope that God will in due time deliver and save them out of all their affliction. For so it followeth in the Psalm. The Lord will deliver him in time of trouble. The Lord will keep him and preserve him alive: he shall be blessed upon the earth, and thou (o God) wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of sorrow: thou (he turneth his speech again to God as before) hast turned all his bed in his sickness: or hast put an end to his disease or sickness. Thus, as the holy Prophet giveth to understand, will such as judge wisely and charitably of the afflicted, bemoan their estate, and comfort them all they can: and that with as much cheerfulness as they can encourage their hearts unto, from such good and comfortable reasons, as are mentioned in the Psalm.  
And now, in all this, what doth this Prophet say, or any other testimony of the holy Scripture affirm, which our Saviour Christ doth not confirm, in that he saith, Mat. 5.7. Blessed are the merciful, for they shall obtain mercy. And ch. 25.34. etc. The king (saith he, speaking of himself) even the judge of all the world, shall say to them on his right hand at the last day: Come ye blessed of my Father, inherit ye the kingdom prepared for ye from the foundations of the world. For I was hungry and ye gave me meat, I thirsted and ye gave me drink, etc. and verse 40. In so much as ye have done it to the least of these my brethren, ye have done it to me.  
O how great and incomprehensible shall this comfort be to all those that shall attain unto it, seeing it shall be the everlasting sealing up of all comfort, and of most glorious happiness unto them! And therefore also, how worthy the obtaining of this, is all the care of forecasting and preparation that may be? I mean, that we may, according to the holy advise of our Saviour Christ, make ourselves such friends, by the well employing of the uncertain r●ches of this world, that when we shall want, we may be received into everlasting habitations. Luk. 16.9. Men usually, for the obtaining of a little vai●e pleasure, or earthly profit & glory, will do very much. And shall we refuse to do so small a thing, as our Saviour Christ requireth ●t 〈…〉 ●●r the greatest advantage, and most durable ●r●fi● 〈…〉 glory that may be? For thus in effect our Saviour speaketh unto us: Be ye merciful a little while to the poor afflicted members of my Church, for my sake, and ye shall be blessed for ever. Give of your small earthly commodities, and ye shall be recompensed with great, spiritual & heavenly riches. Comfort ye them with your temporal refresh, & your joys shall be eternal and glorious in the kingdom of heaven. To this purpose well serveth that which S. john writeth, Revel. 14.13. I heard a voice from heaven, saying unto me, writ: Blessed are the dead, even henceforth, which die in the Lord. Even so saith the Spirit, that they may rest from their labours, and that their works may follow them. Of the which works, no doubt, these of mercy which we speak of, are a chief and principal part, according to that of the Prophet Isaiah chap. 57.1.2. Merciful men are takes away from the evil to come. They enter into peace and rest in their graves.  
These things being so, let it be so far from us, to think it too great a matter to part with a small portion of our worldly goods, to the relief of our poor brethren; that we may rather esteem it a small thing, in comparison of the kingdom of heaven, which our Saviour Christ is minded to give unto us, Luke 12.33.34. though we should sell all that we have, if need so required, & give it out for alms. For thus, as our Saviour saith in the same place, we should in steed of rotten bags, make us bags which shall not wax old; and in steed of uncertain riches, obtain that treasure which shall never fail in heaven, where no thief cometh, neither moth corrupteth, nor canker fretteth, and in steed of moiling here about earthly things, our hearts shall be free to mind heaven and heavenly things, as having already sent our treasure thither before.  
And to the same purpose, let us willingly hearken to that holy insruction, which the same our blessed Lord and Saviour teacheth us in the 14. chap. of the same Gospel, saying: When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, and the blind: and thou shalt be recompensed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. Not that our Saviour Christ doth simply condemn or forbid all civil inviting and feasting of one rich friend by another, in a mutual and answerable course of kindness, so it be soberly practised: but he mindeth only to show in these words, that the feasting of the poor is much to be preferred before the feasting of the rich, specially of the good and godly poor; in so much as this kind of feasting is both more necessary, in regard of the guests, which do stand in need to be this way refreshed: as also because it is less chargeable to the feast-maker, in that a more mean diet will content the poor: and finally, because it is more gainful, in that the blessing of the kingdom of heaven doth belong to this kind of merciful feasting, and not to that other feasting of the rich, which is continually recompensed by one to the other here in this world, as our Saviour giveth to understand.  
Now further, if we will use but a little more diligence to peruse the holy proverbs of king Solomon, we shall find in that one little book so many, and the same so excellent sentences, tending this way, as may worthily confirm us greatly in the sure hope of the blessing of God, while we do walk in this blessed way of mercy toward the poor and needy. Of these excellent sentences therefore, let us here call to mind so many as for the present God shall bring to hand. And first, that offereth itself which we do read chapter 11. verse 17. He that is merciful (saith the Spirit of God by the wise king) rewardeth his own soul. That is to say, he doth so gracious and acceptable a duty before God, when it is done in faith and obedience to God, that God of his rich and free grace and mercy will surely reward it unto him. and in the same chapter, verses 24.25.26. There is that scattereth, and is more increased. The liberal person shall have plenty: and he that watereth, shall have rain. He that withdraweth corn, the people will curse him: but blessing shall be upon the head of him that selleth corn. That is, of him that exerciseth mercy in his prising and selling of it, labouring in hard times to mitigate and being down that extreme price which unmerciful men strive to bring it unto. For as touching dear sellers, such of whom the common proverb may be affirmed, that The more they heap, to wit, to themselves, the worse they cheap to others: such cannot in truth be ever right good and liberal dealers. They pull down that with their left hand, which they seem to build with their right: and so they frustrate their reward. Whereupon also it followeth in the same chapter of the holy proverbs: He that seeketh good things, getteth favour: but he that seeketh evil it shall come unto him. And in the 19 chap. vers. 17. thus we read: He that hath mercy upon the poor dareth unto the Lord, and the Lord will recompense him that which he hath given. And who can wish or desire any more sufficient surety or better paymaster than he? Again, chap. 21. vers. 21. He that followeth after righteousness, and mercy: that is, he which is diligent in pursuing and taking hold of all good occasions to practise the duties of righteousness and mercy, shall find life, righteousness and glory. And again, chap. 22.9. He that hath a good eye (that is to say, a merciful eye, which will behold, and therewithal tender the necessities of the poor) shall be blessed: for he giveth of his bread to the poor. Likewise ch. 28.27. He that giveth unto the poor shall not lack. Thus much out of the holy proverbs.  
In the book of the Preacher, ch. 11.1. etc. Cast thy bread upon the waters (saith the same most wise king, a Prophet of God) for after many days thou shalt find it. Give a portion to seven and and also to eight. etc.  
In the which words king Solomon like as the Apostle Paul also hath done, as we saw before, compareth the actions of Christian liberality and benficence, to a seed time, after the which followeth in due season the increase of the harvest. And in the same place he prosecuteth this similitude, in very excellent manner, thereby to provoke to the diligent, speedy, and constant following of this most husbandly plow. For He that observeth the wind (saith king Solomon) shall not sow, and he that regardeth the clouds shall not reap: that is, he that will suffer himself to be hindered from doing good by casting of doubts, through unbelief, or by any other stumbling block which the devil shall cast in his way, he shall miss the harvest, because he hath lost the seed time. To the preventing of which so great a damage, king Solomon exhorteth as followeth: In the morning sow thy seed, and in the evening let not thy hand rest: for thou knowest not which shall prosper this or that, or whether both shall be alike good.  
In the 18. chap. of Ezek. vers. 7.8.9. and again, verses 16.17. The Lord doth very earnestly assure his people, that whether a man be the father of a wicked son, or the son of a wicked father, such is the equity of his gracious dealing, that if he himself be not an oppressor, but hath restored the pledge to his debtor, hath spoiled none by violence, but hath given his bread to the hungry, and hath covered the naked with a garment. And hath not given forth upon usury, neither hath taken any increase, but hath withdrawn his hand from iniquity, and hath executed true judgement between man and man. And hath walked in my statutes, and kept my judgements to deal truly, he is just, he shall surely live, saith the Lord God.  
And yet, moreover, and beside all the testimonies hitherto rehearsed, we have a notable place in the 58. chap. of Isaiah, verses 6, 7, 8, 9, 10, 11, 12. The words are very mighty to encourage and draw on every good and faithful man, both jew & Gentile, to exercise the actions of goodness and mercy. For after that the Lord hath, by his holy Prophet, rehearsed what he requireth to be done: namely, that every heavy burden be taken of, that the oppressed be let go free, and that every yoke be broken. That bread be dealt to the hungry that the poor which wander (he meaneth not voluntary beggars and wandering rogues, but such as be enforced to leave their place by some urgent calamity) be brought to men's houses: When a man seethe the naked to cover him, and not to hide a man's self from his own flesh. After this rehearsal of the duties, and that in more pressing manner than is here repeated: then followeth the gracious promise of God in these words: Then shall thy light break forth a● the morning, and thy health shall grow speedily: thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then shalt thou call, and the Lord will answer: thou shalt cry, and he will say, Here am I: if thou take away from the midst of thee, (that is out of thy heart) the yoke (or the tying wherewith the heavy burden is as it were fastened to the back) the putting out of the finger and wicked speaking (that is, every inhumanity and grievance.) And then it followeth on the contrary: If thou pour out thy soul to the hungry, and refreshest the troubled soul: then (saith the Lord) shall thy light spring out in the darkness, and thy darkness shall be as the noon day: and the Lord will guide thee continually, and he will satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water whose waters fail not. And they shall be of thee which shall build the old waist places: thou shalt raise up foundations form many generations, and thou shalt be called the repairer of the breach, and a restorer of the paths to dwell in. Now what man (though of his own disposition unmerciful and illiberal, as all of us are,) if he shall duly consider this manifold and bounteous promise of God, and if he shall gather but one sparkle of faith, to believe that God is faithful and his word true, can choose but he must be affected, at the least after the manner of king Agrippa, Act. chap. 26. vers. 28. to confess, that almost it persuadeth him to become a merciful and liberal man. To whom also willingly do I say, as the Spirit of God moved Paul to answer Agrippa, in that question about true faith: Would to God that not only one, or a few almost, which read this, and the rest of the holy Scriptures, concerning this duty of beneficence, might both almost, and altogether, become merciful and liberal men.  
But howsoever this will not be: for the children of this world will still and always be like themselves: the covetous man will be covetous still, and he will increase in his unmerciful courses: yet I know assuredly, that the word and promise of God will effectually and strongly prevail with all that belong unto him; not only to provoke them to obedience, but to fill their hearts also with exceeding comfort, in the performance of the duties thereof. For verily, as the holy Apostle truly testifieth Hebr. chap. 6. vers. 10. God is not unrighteous that he should forget your work and labour of love, which ye have showed toward his name, in that ye have ministered unto the Saints, and yet do minister, sc. Wherefore worthily did Nehemiah, in persuasion of this goodness and faithfulness of God, embolden himself to pray to God, not only to remember that kindness of his, which he had showed toward the house and religion of God (as we have seen before) but also that it would please him of his goodness, to remember him according to all that he had done for the relief of the poor of his people. Remember me o my God (saith he) in goodness, according to all that I have done for this people, Nehem. 5.19. In which chapter even from the beginning to the end, is this part of Nehemiahs' kindness, mercy, and liberality fully described, for our singular instruction; specially of those that be in higher places, and have greater power than others to do more good.  
Finally, that we may conclude this point, let us hearken to that of the same Apostle, Heb. 13. from the beginning of the chapter. Let brotherly love continue, saith he, Be not forgetful to lodged strangers: for thereby some have received Angels into their houses unnares. So indeed did Abraham. So also did Lot: either of them being given to hospitality, as hath been observed before. In which words, after that the Apostle hath given to understand that Love is so tender and dainty a plant, that if it be not charily cherirished and maintained, it will wear away: he would give us further to understand, that though we are not in these days, to look that Angels should, in the shape of men, resort to our houses, as of ancient times they did to the holy patriarchs and others: yet easily may such as love and practise hospitality, receive into their houses, such servants of God, as be more dear and precious in his sight than they are ware of, which kind of guess ought always to be very welcome to every good man. And then also who knoweth how great blessing God will grant at their holy suit & supplication, to those good householders and families, where they are at any time, for the Lords sake, kindly and lovingly entertained? Doubtless, howsoever it be not always so apparent, as heretofore it hath been made sometime by miraculous gratifications in the ministery of the Prophets, yet as touching spiritual recompense and blessing, the Gospel hath been and shall be as beneficial as ever the law, or times before the law have been, to the magnifying of the bounty of the most glorious grace of God revealed and published therein, to the end of the world.  
Hitherto therefore in the second part of this chapter, of the promises of blessing upon those that shall exercise their liberality and beneficence, to the relieving even of the poorest of the people, specially of such as be greatest in the obedience and patience of the faith of the Gospel.  
It remaineth now that henceforth we do confirm, or rather make plain, that which is most true and certain of itself, by some examples of those, to whom the promise & blessing of God hath been in this respect manifestly performed upon them. But I will use the former examples here, because they which have been alleged in the former part of this chapter, are so many confirmations of this also: in so much as the same, who are dutiful maintainers and upholders of Gods true religion and worship, they are also, as a joint fruit of their zeal to God, loving and kind relievers of the poor people of God: even for that love, which they bear unto God. So that the blessing in either respect is the blessing of all through one and the same rich mercy & large bounty of the Lord, who is a plentiful rewarder of every one, that truly seeketh & waiteth upon him.  
Now among those so few examples, we will not forget to make mention of job, seeing he may well serve us in steed of a thousand authentical examples. For as he was a man of singular goodness and mercy (as was rehearsed among the manifold examples of beneficence recorded in the holy Scriptures) so was he singularly blessed of God with all kinds of blessing, both spiritual, and also belonging to this life. It is true indeed, that it pleased God to afflict and try him for a certain time, with very great calamity, by loss of all his goods and cattle, by the hands of wicked men, yea and by a sudden destruction of all his children, as it were from heaven. All which the Lord did, to the end he might make job a notable pattern of patience to all posterity, and that the malice and cruelty of the devil being poured out upon so good and merciful a man as job was, might be so much the more evidently discovered to the Church of God: as also for other notable ends, which are to be observed from that excellent story. Nevertheless, after that job was tried, the Lord, to show that he did not forget his former goodness; he renewed, yea increased, & doubled all his former mercies upon him. For he gave him sons and daughters as many as he had before; and his daughters the most beautiful women that could be found in the land. And of sheep, camels, oxen, and asses God gave him twice so many thousands of every kind as he had before. For whereas he had before seven thousand sheep, now he had fourteen thousand: then three thousand Camels, now six thousand: then five hundred yoke of oxen, now a thousand: then but five hundred she Asses, now a whole thousand. So the Lord blessed the last days of job more than the first. And after this calamity he lived an hundredth and forty years, and saw his sons and his sons sons, even four generations: and left inheritance to all his children. Chapters first and last of that book.  
Another excellent example we read of in the 22. chapter of the prophesy of jeremiah, verse 15, etc. where God saith of the good king josiah, he using his example to the reproof of his unmerciful son Shallum: Shalt thou reign (saith the Lord by his Prophet) because thou closest thyself in Cedar? Did not thy father eat and drink and prosper, when he executed judgement and justice? When he judged the cause of the afflicted and poor, he prospered: was not this because he knew me, saith the Lord? And so the holy Proverb teacheth, chapter 20.28. concerning every good king: Mercy and truth preserve the King: for his throne is established by mercy. And therefore, when the Lord speaketh of the most blessed king, and of the most happy and stable kingdom that may be, he describeth it to be such a kingdom, whereof the king should be most merciful to the poor and needy: and that he should preserve their souls etc. This kingdom most happy and flourishing, is only the kingdom of our Lord and Saviour jesus Christ, Psalm 72. verses 12.13.14. Thus we have two examples out of the old Tement.  
Now one or two out of the new Testament, and so will we draw to an end of this chapter.  
In the beginning of the 10. chapter of the Acts of the holy Apostles, the Evangelist Luke reporteth, that the Angel of the Lord, is from heaven, a witness to Cornelius, a religious and merciful Captain, that his prayer, and alms, were come up into remembrance before God: and that therefore, it pleased God to grant him the desire of his soul, that he might be more perfectly instructed and confirmed in the Christian knowledge and faith of his salvation: and the Angel telleth Cornelius further, that God had for the same purpose, appointed Peter, who at that time lodged with one Simon a Tanner, dwelling by the sea side in joppa; that he should be the Apostle and Minister of God to teach and instruct him: and therefore willeth him to send thither for Peter. All which came graciously to pass, according unto the message of the holy Angel. And it was, doubtless, a greater mercy and blessing to Cornelius, and his family, and many other of his kinsmen and special friends, then if he could by any covetous pinching and sparing, have increased his worldly riches by many thousands: yea greater, then if by any warlike valour and outward force, he could, with with a few men, have conquered the whole world to himself.  
Finally, that God might leave to all posterity a most memorable demonstration, how well pleasing to his Majesty the sacrifice of beneficence and mercy is; it hath pleased him, that by the ministery of the Apostle Peter (even now mentioned) one Dorcas a Christian woman of singular mercy and liberality to poor Saints, should, at the lamentation of many Christians, both widows and other, who mourned for the loss of her, be miraculously raised up from death to life, Act. chap. 9 verse 36. etc. God thereby giving all to understand, both how precious his poor believers and Christians are unto him, in that rather than they should be fosterlesse, he will raise merciful men and women out of the grave: and also how dear they are unto him, who relieve such as he maketh so special account of. For they are the heirs of the resurrection of the righteous, to everlasting life and happiness in the kingdom of heaven.  
Thus then (even by a few examples, as by two or three witnesses, which, especially on the Lord's behalf, may suffice for the establishing of any truth) it may be evident unto us, as the cause by the effect, that the promises of God made to assure all merciful men and women of his great favour and blessing are not given forth in vain. So that as it is said of the upright and righteous man, Psalm 37. verse 37. Mark the upright man and behold the just: for the end of that man is peace: we may boldly affirm the same of the merciful man. For the upright and just man, and the right merciful man is all one, as is evident in the whole tenure of the same Psalm.  
God, no doubt, who moved king David, to remember to show kindness to the son of jonathan, for that kindness which jonathan had in former times showed unto him. For therefore did King David allow Mephibosheth the son of jonathan, always to eat bread at his own table, as if he had been one of the kings own sons, 2. Sam. ch. 9 The same God, who worketh the same affection usually in the hearts of all his good servants, as we shall have further occasion to declare in the second part of this Treatise: yea that God who oftentimes turneth the hearts even of very wicked and cruel men, to show kindness to his children, as the Egyptians to the Israelites, and Esau to jaakob, etc. He himself, I say, will much less forget them that be kind to any of his, for that love which they bear unto him. For as God is infinitely more gracious, merciful, and bounteous than man can be: so hath he, by infinite degrees, a more perfect remembrance, to requite all kindnesses, than they can possibly have. And as he hath a most perfect remembrance, infinitely above man, so also is he most able above man to recompense all kindness, in that he is the Almighty; and likewise most willing above man, seeing he is the most merciful above all, as was said even now: That God is thus most willing we read 2. Cor. ch. 9.10. He that findeth seed to the sour (saith S. Paul) will minister likewise bread for food & multiply your seed & increase the fruits of your benevolence. That on all parts ye may be made rich to all liberality, etc. That God is likewise most able, look back to the 8. verse of the same chap. God is able (saith the same Apostle) to make all grace to abound toward every freehearted and cheerful giver: for of such he there writeth. And that God is not forgetful, we have seen before, from the 10. verse of the 6. chap. of the epistle to the Hebrews. Where it is worthy to be diligently noted of us, that God accounteth it a part of his righteousness, to have the work and labour of the love of his good beneficial servants in gracious remembrance. For God is not unrighteous (saith the Apostle) that he should forget, etc. Wherefore we may be even as sure & certain that God will not forget us, as we are sure that he neither is, nor can be in any thing unjust. Let us not therefore, as the same Apostle exhorteth, chap. 10.35. cast away our confidence in this behalf, which undoubtedly hath great recompense of reward. Though man should forget those that have deserved well of them. Yea, though (as it doth not seldom fall out) that man requiteth good with evil: as Psal. 38.20. They that reward evil for good (as the holy Prophet complaineth) are mine adversaries, because I follow goodness. Yet God will at no hand deal so: but though we can claim nothing by desert from him, but we are to account ourselves unprofitable servants, as touching any benefit which we yield unto him: yet through his mercy, as it is said of the prayers of his good servants, so may it be affirmed of all their good and kind dealings, that they shall be turned upon their own bosoms, according to that we read, Psal. 35. vers. 12.13.14.  
O therefore, how I beseech you, should not the earnest consideration of these things mightily prevail to move every one, in whom there is any sparkle of grace, to mind this practice of Christian beneficence and mercy toward the poor of God's people, according to every man's abilty! And even for the same cause also, as hath been before expressed, to separate and lay aside a portion before hand of that blessing which God giveth. That so we may have always a purse or coffer to this spiritual use and service of the Lord, as well replenished as may be. And to this so blessed an end, that all which have abundance should cut off, as much as may be, all superfluous and vain expenses in apparel, in diet, in building, in plate, in household stuff, and in every costly and curious ornament whatsoever is to any in his place and calling, above that which is sober and meet. For by this wise, provident, and sober course, not only the richer, but also such as be of less wealth, shall find both a more richer treasury to defray all charges this way, and also a more ready heart and hand, to extend their help toward all good relief. And otherwise it will come to pass, that though we be overcome to give, yet will it be yielded so ungainely from us, as it were the small sparkle out of the hard flint, or as sawe-dust grated out of the belly of the hard oak, or, to speak the fairest of it, it will be but as a thin and short ear of corn, out of a very barren and unfruitful soil. So that losing all grace in the giving, it doth make the gift itself void of all blessing, like unto the light and waste seed, which being sown, taketh no root in the ground.  
Verily, if we could earnestly and ingeniously consider with ourselves, and lay together all the reasons which are to be weighed in this argument: as namely, for a taste, that in so doing, we perform the duty of good and faithful Stewards to God, in the right disposing of those his creatures, which he hath betrusted us withal: that thereby we prevent much murmuring and sin, and much unjust dealing by pilfery and deceit, yea infinite dangerous snares and temptations, whereby the devil spoileth weak Christians, as may easily appear unto us by the prayer of holy Agur, Prou. 30. chap. 7.8.9. Give me ] not poverty (prayeth wise Agur) lest I be poor and steal, 
Reason's moving to beneficence.  and take the name of my God in vain. It is one of the two principal things which he earnestly craved of God, that he might obtain at his hands, so long as he had to live. And further, if we would duly consider, that we refresh the souls of the the best stayed servants and saints of God, 
Epist. to Phile. vers. 7. By thee the bowels of the saints are comforted.  that we mitigate the heavy burden of their cares and sorrows, and so make their lives more comfortable to them, that hereby we give them occasion to pour forth many hearty praises and thanksgivings to the honour and praise of God. Moreover, if we would consider, that hereby we gather much peace and assurance to ourselves, that we are in God's favour: in so much as hereby (as Saint john saith) We know that we are translated from death to life, if we love the brethren, 1. joh. chap. 3. vers. 14. Likewise, that whatsoever we bestow this way, is the safer and surer portion of all our riches, according as one truly saith, that The most liberal men are the most rich men in all the world. Add also, that we mollify the hard heartedness of our enemies, and mitigate the envy of those that be spiteful and malignant, while we do good unto them. And yet further, that we defeat the moth, the canker, and the thief, and store up our treasure in heaven, as our Saviour Christ teacheth us. In like manner, that we are under the blessing of the prayers of the poor, which is as a princely protection, sealed unto us, as it were, with the broad seal of the kingdom of heaven, job. chap. 29.13. Finally, that we are therein blessed of God himself with all kind of blessings in this life; and shall more comfortably leave this world, whensoever God shall call us out of it. If, I say, we would diligently weigh these reasons, and other of like sort, it could not be, but they would mightily weigh with us, to provoke us to a most willing and cheerful practice of so blessed an exercise.  
Whereupon also, it is clear from this discourse, that the error and dotage of all such is very gross & palpable, whosoever forgetting that Godliness is gain, do pursue and follow after gain rather than godliness; & that even under the profession of true godliness and pure and undefiled religion: contrary to that of the Apostle james. chap. 1.27. Pure religion and undefiled, even before God the Father, is this, to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world. And to that Matt. 9.13. I will have mercy and not sacrifice. For mercy is a great and weighty matter of the law, Matth. chap. 23. verse 23. It may appear also, that they do greatly deceive themselves, and prejudice the truth and promises of God, who standing aside, to behold some few examples of those that in the practice of beneficence seemed to fall into decay, as if their goodness must needs be the cause thereof, and so harden their hearts against all good estimation of this excellent virtue. For, say some, do ye not see how such and such a one have brought themselves behind hand by their entertaining of Preachers, etc. We thought it could not last long. Whereas rather they should blame themselves (if any such decay hath been) because it came the rather to pass upon other, because they, contrary to their duty, let too great a burden lie upon a few, which would have been light and easy, if these idle beholders would have set to their helping hand. For want whereof, they have endangered themselves to a greater and more irrecoverable loss, seeing they have thereby purchased the displeasure of God, and made themselves subject to his severe punishments, which follow upon the neglect of mercy, as we are now to declare in the next chapter.   


The punishment of not giving.  CHAP. FOUR  
Of the punishment of illiberality and not Giving.  
IN so much as the gracious acceptation wherewithal God vouchsafeth to accept and reward the beficence and liberality of his servants, may be the more lively illustrated & set forth from the contrary dislike, yea earnest displeasure and holy indignation which he beareth against profane illiberal covetous merciless and cruel persons: for all these are to be joined together (though sundry titles) to note out, as it were, with the black coal, one and the same kind of wicked men; even such as the holy Apostle maketh as it were, the beginning, and also the period of wicked ones, Rom. 1.29.30. Being full of all unrighteousness, fornication, wickedness, covetousness, etc. without natural affection, such as can never be appeased, merciless. And further also, because the consideration of the displeasure and indignation of God against this kind of men, may be both good for the comfort of those, who make Christian and conscioble practice of mercy and liberality, when as they shall see how great a sin, and therewithal how manifold & fearful a danger they have by the grace of God escaped: and also, for that through the blessing of God, it may be a profitable help, 
The punishment of not giving to God's worship.  to withdraw such as be not already past recovery, from the neglect of so blessed an exercise, as the practice of goodness and mercy is. Let us therefore call to mind the sundry punishments, which God in his holy Scriptures threateneth; and which he will surely inflict upon all profane and illiberal covetous and merciless people, whosoever will not repent thereof, and take the contrary course.  
And first, let us consider how God hath punished the neglect of furthering his worship. Whereunto well serveth that which we read, Hagg. chap. 1. verse. 2. etc. in these words: Thus speaketh the Lord of Hosts, saying, This people say, the time is not yet come, that the Lords house should be builded. Then came the word of the Lord, by the ministery of the Prophet Haggai, saying, Is it time for yourselves to dwell in your sieled houses, and this house he waste? Now therefore, thus saith the Lord of Hosts, Consider your own hearts. Ye have sown much, and bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled: you cloth yourselves, but ye be not warm: and he that earneth wages, putteth the wages into a broken bag. Thus saith the Lord of Hosts, Consider your own ways in your hearts. Go ye up to the mountain and bring wood, and build this house, and I will be favourable in it, and I will be glorified in it, saith the Lord. Ye looked for much, but lo, it came to little: and when ye brought it home, I did blow upon it. And why, saith the Lord of Hosts? Because of mine house that is waste, and ye run every man to his own house. Therefore the heaven over ye stayed itself from dew, and the earth stayed her fruit. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, even upon all that the ground bringeth forth: both upon men and upon cattle, and upon all the labour of the hands. And again, chap. 2. verse 16. etc. And now I pray ye consider in your minds: from this day and before, even before a stone was laid upon a stone, in the Temple of the Lord: Before these things were, when one came to a heap of twenty measures, there were but ten: when one came to the wine press, to draw out fifty measures out of the press, there were but twenty. I smote ye with blasting, and with mildew, and with hail, in all the labours of your hands, yet ye turned not to me, saith the Lord. Worthy therefore in this respect is that admonition of the heathen king Artashasht to be well observed (and well had it been for the jews if they had attended to it) who after that he had, together with his princely and bountiful gifts for the furtherance of the worship of God, given commandment, that whatsoever the God of heaven had commanded, should be done speedily: he allegeth the reason for it, as we read Ezra 7.23. For why (saith the king) should God be wroth against the realm of the King and his children?  
But the Lord by his Prophet Malachi dealeth yet more roundly & severely, according to the greater neglect, yea, contempt of his holy worship, in the time that he prophesied. Will a man spoil his gods? (saith the Lord by his holy Prophet) yet ye have spoiled me: but ye say, wherein have we spoiled thee? In tithes and offerings. Ye are cursed with a curse, for ye have spoiled me, this whole nation. And even therefore, as we may understand by that which followeth: The devourer hath destroyed the fruit of their ground, and their vine was barren in the field. chap. 3.8.9.11.  
But what is this to us Christians, will some peradventure say? Verily the same in effect and substance which it was unto the jews: in so much as the Lord is as zealous for his worship to this day, as ever he was in former times: and the lively stones also of that spiritual Temple, whereof the son of God, our Lord jesus Christ is the chief corner stone, they are every way as greatly regarded of him, yea rather much more preciously esteemed, then were the dead and cold stones, or whole building of the Temple of jerusalem. And therefore, as well in regard of his spiritual worship, as of the poorest of those that do truly worship him; we are justly to look for the like, if not greater plagues and punishments than the jews sustained, if we shall in like manner contemn and neglect the same.  
And even already no doubt, because of our great errors and failings either way, it is come to pass, that as in the days of king David in Israel, so in the reign of our own Queen God hath of late visited England, though in great mercy, with a dearth, not only of three years, but almost of twice three together. And must we not needs acknowledge it very equal, that as we have been very unfruitful to God in his service and worship, and exceeding slack in the advancement of it; as also too scant and niggardly, yea rather hard and heavy against our poor brethren, lo many years together: that therefore our fields, and all other our endeavours and labours should be barren and unfruitful unto us? Verily, we may justly acknowledge, that it is the Lords mercy only that we have not been altogether consumed, even because his compassions fail not. Lament. 3.22.  
Thus we may perceive, as in a more general view, how God punisheth the profane and illiberal neglect of the furtherance and advancement of his true religion and therewithal also, the neglect of relieving the poor of his people. And there is no doubt, but he will more severely punish this kind of people, then with temporal punishments here in this world, if they repent not. For, The wicked shall turn into hell, and all nations that forget God, Psalm 9.17. And Prou. 20.25. It is destruction for a man to devour that which is sanctified, and after the vows to inquire.  
To this purpose, it is worthy to be observed, that howsoever the ceremony of the dedication of every man's whole increase of outward blessings, by offering up a first fruits unto God, commanded in the ceremonial law of Moses be now ceased: yet seeing the very moral commandment of God, which is perpetual, requireth exactly, that God's true religion and worship be maintained and advanced; & also, that the poor of his people be liberally relieved by the contributions of the richer sort of his servants, as hath been sufficiently declared before: it may truly be inferred, that no man can enjoy his goods & possessions, what soever he hath, as sanctified unto him, with approbation & blessing from God, unless he do of zeal to God's glory, and love to the brethren, bestow a just and meet portion this way. For as the Lord doth in his own right justly challenge all to be entirely his, as Psal. 24 1. The earth is the Lord, and all that is therein, the world and they that dwell therein. and again Psalm 50.10.11.12. and 1. Chron. 29.11.12. All that is in heaven and earth is the Lords. Both riches & honour come of him. Likewise Hag. 2.9. Silver is mine & gold is mine, saith the Lord of hosts. So he hath, as an homage to himself from the rich, interessed the poor, as in his steed, to the liberal alms & contribution of the rich men's goods. Whereupon the charge is straightly given, Pro. 3.27. that none withhold his goodness, or beneficence, from the owners thereof: that is, from such as stand in present need thereof. The like charge is given in many other places of the holy Scripture.  
But let us come to see in some orderly course, the more particular and distinct punishments of all profane, and illiberal, covetous, and merciless people.  
The manifold punishments of them are comprehended under these two heads: first, those which belong to this life: secondly, that which appertaineth to the world to come: which one containeth all, and being eternal, is as the sealing up and fullness of all the temporal.  
Of the former sort are these which follow.  
First of all, the profane, illiberal, covetous, and merciless man neither hath, neither possibly can have in his soul any comfort from God of all his riches, how great abundance soever he doth enjoy. The which punishment, consisting in the privation or withholding of comfort and blessing; king Solomon, as a holy Preacher and Prophet of God in the beginning of the sixth chap. of Ecclesiastes, doth notably observe, 
The punishment of not giving to the poor.  among many other the great vanities of this vain and sinful world: of the which also he saith, that it is much among men. There is an evil (saith he) which I saw under the sun, and it is much among men. A man to whom God hath given riches, and pleasure, and honour, and he wanteth nothing for his soul of all that it desireth, but God giveth him not power to eat thereof, but a strange man shall eat it up: this is vanity and this is an evil sickness. And again, chap. 5. verse 9 He that loveth silver, shall not be satisfied with silver, and he that loveth riches, shall be without the fruit thereof: this also (saith the holy Preacher,) is vanity.  
And how, I pray you, should profane and covetous men have any true and sound comfort from the hand and Spirit of God concerning any thing which they have; seeing God esteemeth them as usurpers, and not right owners of them? They may well enough have a civil title allowable among men, according to the received course and determination of human laws and constitutions: but they cannot hold them as a portion sanctified unto them by the Lord, until they shall thankfully acknowledge them to be his free gift; and accordingly shall dedicate and apply them to such holy uses as he hath by his sacred word appointed them unto. This then is the first punishment, even the want of true comfort and blessing.  
Secondly, God doth many times, for this their wickedness, take away their riches, and casteth miserable poverty upon them. For so the holy Proverb teacheth, chap. 11.24. He that spareth more than is right, surely cometh to poverty. This briefly is a second punishment.  
thirdly, God refuseth to secure the unmerciful, when they stand in need, yea he leaveth them in their misery, when they call and cry to him in their distress, because they refused to help and secure such of their poor brethren as craved help of them. So we read Prou. 13.21. He that stoppeth his ear at the crying of the poor, he shall also cry and not be heard. Likewise Zech. chap. 7. verse 8. etc. Thus speaketh the Lord of Hosts, saying: Execute true judgement and show mercy and compassion every man to his brother. And oppress not the widow, nor the fatherless, nor the stranger, nor the poor, and let none of you imagine evil against his brother in your heart. But they refused to hearken, (saith the holy Prophet) and pulled away the shoulder, & stopped their ears, that they should not hear. Yea, they made their hearts as an Adamant stone, lest they should hear the law, and the words which the Lord of Hosts sent in his Spirit, by the ministery of the former Prophets: (wherein mark by the way, the mighty increase, and obdurate obstinacy which sin quickly groweth unto, where it is not resisted in the beginning) therefore (as it followeth in the text) there came a great wrath from the Lord of Hosts. And again, as it followeth immediately. Therefore (saith the Prophet) it is come to pass, that as he cried, and they would not hear, so they cried, and I would not hear, saith the Lord of hosts. But I scattered them among all the nations whom they knew not: thus the land was desolate after them, that no man passed through, nor returned: for they laid the pleasant land waste. The Prophet Micah also, the third chap. of his prophesy, verses 1, 2, 3, 4. Hear I pray you (saith he) o heads of jaakob, and ye Princes of the house of Israel: Should not ye know judgement? But they hate the good and love the evil: they pluck off their skins from them, and their flesh from their bones. And they eat also the flesh of my people, and flay off their skins from them, and they break their bones, and chop them in pieces, as for the pot, and as flesh within the cauldron. Thus heinous is the sin of unmercifulness and cruelty, according to this so doleful a description, specially, it it be found in the bloody hand of the Prince, or in any of chief place and power under him, who should be most tender foster-fathers' over the people of God, and chief over the poor of the flock. For neglect whereof the punishment followeth: Then shall they cry unto the Lord (to wit, in their misery) but he will not hear them: he will even hide his face from them at that time, 
Read also God's fearful woe against cruel & unmerciful men. Isai. 5.8.9.10. Amos 6.1. etc. & ch. 8.4. etc. Micah. 2.1. etc.  because they have done wickedly in their works. No marvel therefore, though the conscience of joseph's brethren charged them so deeply, for exercising cruelty against their natural brother; at such times as they thought themselves in great danger, when joseph their brother (not known of them) spoke roughly to them in Egypt, charging them to be spies, etc. For in remembrance of that their cruelty, even now many years after it was committed, They say one of them to another (as we read Gen. 42.21.) We have verily sinned against our brother, in that we saw the anguish of his soul, when he besought us and we would not hear him: therefore is this trouble come upon us. And moreover Reuben said, Lo his blood is now required. And verily, it cannot be denied, but that it was Gods exceeding great mercy, that his heavy vengeance had not long before that, not only terrified them, but even fallen upon them and destroyed them, as it did the posterity of Esau for the like sin, as we read in the prophesy of Obadiah. But not only doth the Lord punish cruelty, by the withdrawing of his assistance and mercy, but also the neglect of showing mercy, and of staying the bloody course of other men's cruelty, according to that good occasion and lawful power, which God hath put into the hand of any of his servants: according to that in 24. chap. of the proverbs, verses 10. 11. 12. If thou be faint (or deal remissly, saith the Lord by king Solomon) that is, if thou in helping and succouring others, dealest so, as if thou caredst not greatly whether the distressed should have any help from thee, or no: in the day of adversity thy strength shall be small. Whereupon in the next words the Spirit of God doth mightily stir up and exhort every one to a more serious endeavour, and that with a mind earnestly bend to secure indeed. Deliver them (saith the Spirit of God) that are drawn to death: and wilt thou not preserve them that are led to be slain? he meaneth such as are oppressed with open violence and injustice. If thou say, behold we knew not of it, and so go about to excuse thyself: he that pondereth the hearts (saith the wise king) doth not he vndestand it? and he that keepeth thy soul, doth not he know it? will not he also recompense every man according to his works, etc. As though he should say: Let no man deceive himself, this matter is so weighty, that if thou deal loosely for the oppressed, the Lord will deal earnestly against thee, if thou lettest him perish when thou mightest have preserved him. In this respect therefore, are the people of Israel commended, as we read, 1. Sam. 14.45. because they rescued and delivered jonathan against the rash oath and decree of Saul. Shall jonathan die (say they) who hath so mightily delivered Israel? God forbidden. As the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God. So the people delivered jonathan that he died not.  
Fourthly, the Lord doth not seldom shorten the days of covetous unmerciful and cruel men; and so taketh them from their riches, which they held, as it were, by unjust imprisonment, yea in close prison so long as they lived: or if they continue long in their abusive possession of their wealth, it turneth to their greater punishment and plague in the end. But for the most part God shorteneth the days of those, which make haste, till they come to a certain ripeness of this sin: as Psalm. 55.23. Bloody and deceitful men shall not live half their days. And Psal. 140.11.12. Backbiters shall not be established upon earth: evil shall hunt the cruel man to destruction. I know (saith the holy Psalmist) that the Lord will avenge the afflicted, and judge the poor. Neither is the holy Proverb set down in vain, that the curse of the people shall fall upon him that withdraweth corn, ch. 11.26. He that hideth his eyes, (to wit from the poor) shall have many curses. For God himself saith, that he will take knowledge of those curses, which are thus violently extorted: and that he will punish those, who give the occasion of them: according to that which we read Exod. 22. verses 22.23.24. Ye shall not trouble any widow nor fatherless child. If thou vex or trouble such (saith the Lord) and so he call and cry unto me, I will surely hear his cry. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shall be widows, & your children fatherless.  
And o how heavy and fearful an imprecation is that which the holy Ghost himself (though he be most gracious and merciful) hath justly indicted against such, to declare most manifestly, that there is no mercy with God for them: yea, and that they make their posterity also liable to the same curse, as we read, Psalm 109.6. etc. where the holy Prophet, guided by the holy Ghost, prayeth against them in this manner: Set thou the wicked over him, etc. Let his days be few, and let another take his charge. Let his children be fatherless, and his wife a widow. Let his children be vagabonds and beg, and let them seek bread, or their beggars allowance, coming out of their places destroyed. Let the extortioner catch all that he hath, and let strangers spoil his labour. Let there be none to extend mercy unto him: neither let there be any to show mercy on his fatherless children. Let his posterity be destroyed, and in the generation following let their name be put out, etc. But why is all this? It followeth. Because he remembered not to show mercy, but persecuted the afflicted & poor man, and the sorrowful hearted to slay him. And because he wished the curse to come unto him: that is, to the poor and afflicted, etc. Let it (therefore) be unto himself as a garment to cloth him, and for a girdle wherewith he shall always gird himself. etc. There is more in the Psalm tending this way: not of any bitter or uncharitable affection, but as a pure interpretation of the justice of God against this sin. But understand it only to be penned against such as are obstinately hardened and settled in it, as it were in the highest degree: they malicing the poor servants of God, even the rather because they are his servants. But if any do think the imprecation over harsh, (which none can do without great sin against God,) let such rather learn from the horror of the curse, so to consider the heinousness of the sin, that they may be as careful to avoid it, both for their own sake, and also for the sake of their posterity, as they would be loath to sustain the punishment.  
The like imprecation to the former, doth Nehemiah, that good, merciful, and bounteous noble man, guided by the same holy spirit of God, use, in zeal against the like obstinacy of the same sin of unmercifulness: Nehe. 5.13. where he thus speaketh: I shook my lap (saith he) to wit, after that he had obtained of the richer sort, who had dealt cruelly before, that they promised thenceforth to deal mercifully toward their poor brethren: and I said, So let God shake out every man that will not perform this promise, from his house and from his labour: that is, that being thrust out of house and home, he may also be unprosperous in all his affairs: even thus (saith Nehemiah) let him be shaken out and emptied. And all the Congregation said Amen, and praised the Lord. Yea, and the richer sort fearing the imprecation, which was thus denounced in the name of God, & consented unto of all, they perform that which they had promised. A blessed and sweet fruit of a heavy and bitter curse, though uttered without all bitterness in the most pure and temperate zeal of God's holy Spirit, as was observed before.  
And now further, for our present purpose, to show that the judgement of God watcheth over unmerciful men for evil and not for good; we have ready at hand the example of Nabal that churl, whom God cut off, as an unprofitable branch, shortly after he had dealt so like himself, that is, like a profane and sottish miser, against David the good servant of the Lord: in that he not only denied to send him any relief, but also very contemptuously reproached and reviled him. For about ten days after he had dealt thus, the Lord smote Nabal that he died. 1. Sam. 25.9. etc. 38. wherefore, when David heard that Nabal was dead, he said, as one giving glory to God, in his righteous judgement; Blessed be the Lord who hath judged the cause of my rebuke, of the hand of Nabal, and hath kept his servant from evil: for the Lord hath recompensed the wickedness of Nabal upon his own head.  
And in like manner, jer. 22.13. etc. God doth by his Prophet threaten Shallum a wicked son of the good king josiah, altogether degenerating from his father's example, and giving himself to pleasure, without all regard of relieving the oppressed: yea executing cruelty, after the manner of wicked men: Woe (saith the Lord) to him that buildeth his house by unrighteousness, and his chambers without equity: he useth his neighbour without wages, and giveth not him for his work. He saith, I will build me a wide house with large chambers: so he will make himself large windows, and ceiling with Cedar, and paint them with vermilion. Shalt thou reign, (saith the Lord to Shallum) because thou closest thyself in Cedar? etc. No, but as it followeth: Thine eyes are only for thy covetousness, and for to shed innocent blood, and for oppression, and for destruction, even to do this. Therefore thus saith the Lord, against jehoiakim the son of josiah king of judah (who before was called by an other name, Shallum. They shall not lament him, saying, Alas, my brother, or, Alas my sister: neither shall they mourn for him, saying, Alas Lord, or Alas for his glory. He shall be buried as an Ass is buried, even drawn and cast forth without the gates jerusalem. This judgement fell upon him in Babel.  
The like dishonour even for the like cause befell the King of Babel himself, namely, Belshazzar, Dan. ch. 5. according to the prophesy of Isaiah, against that whole cruel and bloody monarchy: ch. 14. verses 3.4.5.6. In that day (saith the Prophet to the faithful among the jews) when the Lord shall give thee rest from thy sorrow, and from thy fear, and from the sore bondage wherein thou didst serve. Then shalt thou take up this Proverb against the king of Babel, and say: How hath the oppressor ceased? and the gold-thirsty Babel rested? The Lord hath broken the rod of the wicked, etc. And then verse 18. etc. All the kings of the nations, they all sleep in glory, every one in his own house: But thou art cast out of thy grave, like an abominable branch: like the raiment of those that are slain and thrust through with a sword, which go down to the stones of the pit, as a cark●sse trodden under feet. Thou shalt not be joined with them in the grave, because thou hast destroyed thine own land, and slain thy people: the seed of the wicked shall not be renowned for ever. Prepare a slaughter for his children, for the iniquity of their fathers: let them not rise nor possess the land, nor fill the face of the world with enemies, etc. And chap. 31.1. woe to thee that spoyledst and wast not spoiled: and dost wickedly, but they did not wickedly against thee: When thou shalt cease to spoil thou shalt be spoiled: when thou sh●lt make an end to do wickedly they shall do wickedly against thee. Whereunto also let us add prophesy of Habbakuk, for another witness to the same purpose: chap. 2. vers. 6. etc. Shall not all these (saith the holy Prophet) take up a parable against him, and a taunting proverb against him, and say, Ho, he that increaseth that which is not his, how long? and he that ladeth himself with thick clay (or dirt, for no better is ill gotten treasure then a troublesome burden, or as a miry pool to fasten and overwhelm the covetous therein) Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee: and thou shalt be their prey: or trampled on by them continually, as it were clay in the streets. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee, because of men's blood, and for the wrong done in the land, in the city, and unto all that dwell therein. Ho he that coveteth an evil covetousness to his house, that he may set his nest on high, to escape from the power of evil. Thou hast consulted shame to thine own house by destroying many people, and thou hast sinned against thine own soul. For the stone shall cry out of the wall, and the beam (or knurle of the timber) shall answer it, or give witness to it. woe unto him that buildeth a town with blood, and erecteth a city by iniquity. Behold, is it not of the Lord of Hosts that the people (that, is such a wicked people) shall labour for fire, and that the nations should weary themselves for mere vanity?  
Now, according to the threatening contained in these Prophecies, against the Kings of Babel, and their Monarchy; the Lord hath made them that lifted themselves up in the greatest height of pride and of covetous and merciless dealing, the most evident spectacles to all the world, of his glorious judgement executed upon them for the same. For all this was confirmed in that overthrow which God gave them once for ever by the Medes and Persians, whom he raised up and sent in battle against them. So then, let this kind of merciless and cruel people be never so strongly rooted, let them be grown up never so high, let them be maintained and upheld never so strongly, even with the power of a mighty monarchy: yet shall neither they, nor their upholders, be able to escape the punishing hand of God. Nay rather, it is manifest by these examples, that as the sin is in higher degree, and the offenders more mighty, so the almighty God, who judgeth without respect of persons, increaseth his wrath, and stretcheth out his hand more strongly against them.  
And here, I pray you, let us not altogether forget (that among the other sins for the which Sodom & Gomorrha with some other cities about them, were destroyed from heaven by fire) this was not the least, that there was among them no regard to strengthen the poor and needy, Ezek. 16.49. And was not cruelty one special sin for the which the whole world was drowned. Gen. 6.13. So that we may justly say here, as the Prophet David saith of proud & cruel persons, Psal. 73.19.20. O how suddenly are they destroyed, perished and horrible consumed, As a dream when one awaketh! wherefore from these examples let all, both high and low, kingdoms & cities, and all people, learn for ever so to fear before God, that we be not found less or more in these grievous sins, lest we also taste of the common evil, which K. Solomon noteth to be in the world, 
Riches well gotten & well used, are as Manna from heaven: otherwise they are as the Quails which God sent in his anger to destroy those that eat them. Calu. 2. Cor. 8.15.  that Riches be reserved to the owners thereof for their evil: & that no doubt because they be not careful to use them well. Eccle. 5.12. And thus we see the fourth kind of punishment upon illiberal & unmerciful men, specially if they grow to any ripeness in this sin.  
In the Church of God there is a fift punishment which we may account the greatest here on earth, and the very forerunner of that which is greatest of all in the world to come: namely, that the covetous and unmerciful man, though it may be, he liveth under the profession of the true religion of God, among his people, yet in the estimation of the Lord, who judgeth righteous judgement, he is no better than a rotten & dead branch, cut off & excommunicate from the holy communion of Christ and his Church. Neither doth the Lord like, that such as are faithful Christians indeed, should have any familiarity with such as withdraw themselves from holy contributions, & the liberal practice of mercy & goodness, among the rest of the people of God. So saith the Apostle Paul. 1. Cor. 5.11. If any that is called a brother be a covetous person, etc. with such one eat not. And 1. Tim. 6.5. From such as think that gain is godliness (that is, from such as under profession of religion, do discover themselves to be altogether worldly and covetously minded) separate thyself. Of these the Apostle greatly complaineth. Heb. 10.25. and saith, that they withdraw themselves to perdition, vers. 39  
Here therefore, having rehearsed the manifold punishments belonging to profane, covetous and unmerciful people, here in this world; and in the last place having found that it is the next way to everlasting destruction: it is time, that we do now consider of this which is the greatest punishment of all; and as was said, the sealing up and fullness of all the rest, for ever and ever. For what are all the punishments of this life laid together, in comparison of that most woeful damnation and torment, which (this life once ended) shall for ever be cast upon covetous & merciless men: where the gnawing worm of a guilty and wounded conscience never dieth, and where the most hot furnace of God's wrath continually burneth upon them. What is the want of all true comfort in the things of this life, which a covetous merciless man enjoyeth here, to the fullness of all sorrow and dolour there? What is the impoverishing of a covetous rich man, which (as hath been showed) is sometimes his lot and share here in this world? What is, this I say, to his most certain and extreme desolation in the pit of Hell? What is the first death, the loss of this life, and shortening of the days thereof, in comparison of the loss of everlasting life, and the glorious happiness thereof? Yea rather, in comparison of the more speedy and quick passage to the second death, and the most miserable torment thereof. What is the temporary separation from the society of the faithful here, to that separation which is Mar●n-atha, even till the Lord shall come to give the last sentence of damnation for ever and ever: which shall not only be, to the shutting of them out from a l hope of communion with the Saints and holy Angels of God; but also to the throwing of them down to the hideous and horrible fellowship of the devil and all his cursed Angels, and to the woeful fellowship of all filthy idolaters, blasphemers, traitors, murderers, adulterers, and all kind of wicked ones, in the most uncomfortable dungeon of utter darkness. Finally, what were the winning and enjoying of the riches of the whole world, accompanied with all the pleasures thereof, and that without any intermixed sorrows, though it were for a thousand years long: what is this, or the best that may be imagined, to countervail the least part of that worst, which God hath prepared for this bad sort of men world without end?  
Now, that the end of the profane covetous and unmerciful man shall be such as hath been described, it appeareth evidently by sundry express testimonies of the holy scriptures: as 1. Cor 6.10. No covetous man shall inherit the kingdom of God. In the which place the covetous man is reckoned among fornicators, idolaters, adulterers, wantoness, buggers, and such like abominable persons. And again, Ephes. 5.5. This ye know (saith the Apostle to the Christians of Ephesus) that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God. And seeing they have no inheritance there, what remaineth but that they must have their portion in hell. For there are no other places for the souls of men after this life ended, neither shall be for their brdies and souls after the resurrection from the dead, but either heaven or hell. Wherefore even in the next verse the same Apostle addeth this earnest admonition and godly caveat against all contrary flattering of ourselves, or vain suggestion of others: Let no man deceive ye (saith he) with vain words (he calling such vain words, whereby sin and the extreme danger of it is in any part extenuated) for (as the Apostle assureth us) for such things cometh the wrath of God upon the children of disobedience. And 1. Tim. 6.9.10. They that will be rich fall into tentation and snares, & into many foolish and noisome lusts, which drown men in perdition and destruction. For the desire of money is the root of all evil, which while some lusted after, they have erred from the faith, and pierced themselves through with many sorrows. Sorrows, because he hath presently no more, as one wanting contentment: sorrows, because his wealth increaseth no faster: sorrows for losses, which are always very tedious to the covetous: sorrows in beholding other men to prosper better than himself: sorrows every way, because he hath no more joy of that which he hath, then of that which he hath not. But that which at this time is to our special purpose, is this which the Apostle affirmeth, that covetousness drowneth men in perdition and destruction. And as our Saviour Christ teacheth, The thorny cares of this world, and the deceitfulness of riches, and voluptuous living so choke the word, & make such kind of men unfruitful: that they can no more be saved, than they who are like the high way, where the good seed of the word can make no entrance. Matth. 13.19.20. Luke 8. vers. 12.14. wherefore also chap. 6.24. he denounceth the woe against unmerciful rich men, as having their consolation here: according to that in the 17. Ps. verse 14. They have their portion in this life. According also to the Parable of the unmerciful and voluptuous rich man in the 16. chap. of the same Gospel by Saint Luke: where in the 25. verse our Saviour Christ describeth Abraham thus speaking to the soul of the rich man being in hell-torments, and craving only some little mitigation thereof: Son (saith Abraham) remember, thou in thy life time receivedst thy pleasures, and Lazarus pains: now therefore, he is comforted, and thou art tormented. This is that which is said in the 69. Psalm, verse 22. concerning the wicked: that Their table is a snare unto them, and their prosperity their ruin, to wit, because of their abuse thereof. Worthily therefore doth the Prophet pray, that the righteous might rather smite him, then that he should feed of delicates with the wicked, Psalm. 141. And justly may it admonish all, to hearken to the holy admonition of the 62. Psal. Trust not in oppression, nor in robbery, be not vain: If riches increase set not your heart thereon. Yea, further, as Daniel counseleth Nabuchadnezzar, that every one do speedily break off his iniquity by showing mercy to the poor. Dan. 4. verse 24. For otherwise, as the Lord earnestly affirmeth, Ezek. chap. 18. verse 18. He that hath not done good among his people, lo even he dieth (that is, he shall be sure to die) in his iniquity. As though the Lord should say, he may be as sure he shall die, as if he were dead already. And the Apostle james, chap. 2.13. There shall be judgement merciless to such as show no mercy.  
But among all places, testifying and confirming the everlasting destruction of unmerciful men, there is none more piercing and mighty to waken the soul of the most hard hearted man (if any admonition or rousing will waken him) then that which is set down by the Evangelist Matthew, chap. 25. verses 41, 42, 43, etc. where he recordeth how our Saviour Christ described his last judgement, and the manner of his proceeding in the same, and namely against unmerciful men, which is the common sin of all wicked men. Depart from me (saith he) ye cursed into everlasting fire, which is prepared for the devil and his Angels. For I was hungry, and ye gave me no meat: I thirsted, but ye gave me no drink: I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: sick and in prison, and ye visited me not. And whereas unmerciful men think that they have a sufficient excuse, because that they never saw Christ himself hungry, or thirsty, or a stranger, or naked, or sick, or in prison; as though if they had so done, they would have ministered unto him: he professeth before hand, that he will answer them and say, Verily in so much as ye did it not to the least of these, (that is to say, of poor distressed Christians, whom before Christ called his brethren,) ye did it not to me. And therefore he concludeth against all that neglect to show mercy, whatsoever they can allege for themselves: that they shall go into everlasting pain.  
Now if any would know, why our Saviour Christ chooseth to make mention only of this sin of unmercifulness, seeing he shall come in judgement to give sentence against all sin and all sinners: beside that which was even now mentioned, that this sin is usually one in every wicked man: the reason may furthermore be this; even because this sin is a most manifest conviction that such as lie in it, are not of God, but of their father the devil: and therefore that they belong to him wholly, and have no part or portion in the Lord. For in like manner, as any are more merciful than other, so do they thereby more clearly show themselves to be the true children of their heaven lie father: even so on the contrary, as any are more cruel or merciless, they more apparently declare themselves to be the very children of the devil: who, as our Saviour Christ saith in the 8. chap. of john, was a murderer, and the father thereof, from the beginning of the world. And how unworthy and unbeseeming a thing, I pray you, is this, that any of the kindly children of God, and lively members of the mystical body of jesus Christ, should prefer his silver or his gold, his house or his land, before his Christian brother or sister, bought with the most precious blood of Christ, in comparison whereof all silver and gold is but refuse, yea most vile dross? A righteous man (as it is in the holy Proverb) regardeth the life of his beast, chap. 12.10. and therefore very brutish are they, who pity not the lives of those that be heirs of heavenly grace, and the elect sons and daughters of the most high God, creator and governor of heaven and earth.  
And thus we see, how every way in this life, and for ever in the world to come, the punishment of profane, illiberal, covetous and unmerciful men is manifold and grievous.  
O therefore, that all would lay the consideration of these things diligently to heart, the unmerciful & illiberal man, that he might come to the conscience and remorse of his sin, and take warning to learn to do well. O that Christian Princes, who have chief power on earth to advance the public worship of God, and all such as have the disposing of the livings and maintenance of the ministers of the Gospel, would duly consider of them; that they might provoke themselves to be more and more careful in the best manner and course of bestowing of them. O that christian congregations would earnestly weigh them, that they might learn to put away all grudging, and niggardly dealing, with their faithful and painful Preachers of the Gospel, whether in paying of tithes by civil authority established and commanded, 
The use of the former threats and punishments.  or in performing other their more free gratuities, and promised allowance, where the public magistrate hath not sufficiently provided. O that every Christian would well ponder the same things, that their hearts might be enlarged to a more liberal contribution, for the relief of the poor in all collections made to that purpose. O that Landlords would well think of them, that they might be moved to deal favourably with their poor tenants, and to abstain from all hard racking and inproning of rents, taking away of their commons, of frustrating of their good leases by captious advantages, etc. O that Officers and Governors in corporations, and other towns, where money or lands have been given for the relief of the poor, would so mind these fearful punishments against unmerciful men, that they may in no wise divert the merciful gift of others, from that good use & end wherefore they have given it. O that every one to whom at any time, the holy legacies of the last will and testament of any beneficial Christians deceased, would so look upon the judgements of God, that they might thereby be seriously admonished to deal well and faithfully, according to that trust which is committed unto them, because otherwise their sin must needs be double, if they shall be covetous and unmerciful in withholding another man's liberality, beside their own: yea and because they do herein sacrilegiously conceal and frustrate the glorious work of the holy Spirit of God, which he had wrought as his last work here in this life, in the hearts and spirits of his good and faithful children. Finally, would to God that all whosoever are, by any kind of unmercifulness, in danger of God's heavy plagues, might by the premeditation thereof, come to repentance, in sure trust of his mercy, and so happily prevent them: yea, that entering into the way and practise of mercy, they may proceed and go forward therein, till they may be blessed partakers of Gods everlasting mercy. Amen.  
Who, I beseech you, would not think, that it had been happy for such rich men as our Saviour Christ speaketh of in the Gospel, Luke 12, 16, etc. and again, chap. 16. verse 19 etc. if the one in steed of pulling down his barns to make them bigger, and both of them in steed of delicious pampering of their bellies, had made the bellies of poor Christians, the bare & empty houses of widows & fatherless children to be the barns and bellies of their overplus and superfluity? Had it not, I pray you, even in every reasonable man's judgement, been far better for them to have learned from the fruitfulness of their fields, and all the bountiful provision of God, both for their backs and for their bellies, to yield their own bounden fruits of thankfulness to God, & for his sake the fruits of love to his poor children: then that they should be like barren ground, to yield no good fruit, and so to make themselves near to cursing, as the Apostle speaketh, Heb. 6.8. yea even to pull down sudden destruction and the fire of God's everlasting wrath upon them? I will pull down my barns, faith one, I will pour into my belly, saith another. But in the mean while, they altogether neglect the right way of building their head-houses; neither once consider they, that the use of abundance consisteth rather in pouring out to the hungry, then in pouring into the full belly; in relieving and supplying the necessities of the Saints, then in following a voluptuous course of life, as hath been already declared.  
That course therefore, which every man judgeth, would have proved happiness to them, if they had in due time sought after it, before extreme and endless misery fell upon them: let us, while we have time, being thus forewarned by their lamentable example, labour for grace, that we may lay hold of it, and so through the endless mercy of God be for ever happy and blessed men. To the which end, even with full purpose of our hearts, let us in the fear of God, & in trust of his grace hearten & harness ourselves against all the lets and hindrances, 
Objections answered.  which either our own corrupt hearts, or the suggestions of the devil, or any of his instruments shall cast in our way.  
What the vices naturally settled in us be, the which we must avoid, we have seen in the second chapter of this Treatise: and they are briefly gathered together in the end of the chapter. We are now to answer the objections and pretended reasons, which, from the same evil disposition of our nature, flesh and blood useth thereby to dissuade the liberal practice of Christian beneficence. Whereunto is appointed the next Chap. which is the last of the former part of this our treatise.   

CHAP. V.  
Containing answers to such objections as flesh and blood maketh, and the devil suggesteth to the hindering of Christian beneficence.  
THe objections, or pretended reasons, whereby many would gladly excuse & respite themselves from the practice of Christian beneficence: they are either taken from themselves and their own estate, or from the care they have of their children and posterity, or from the unworthiness of those, to whom they should be beneficial: or else they would excuse one charge by another, that is, contribution to the poor by the greatness of other charges to God and the Prince; and charges towards the Church and Ministers of God's word, by the burden of the poor. But whatsoever reasons they pretend, they show in the end, that it is nothing but an unmerciful and wilful hard heart which beareth all the sway in them, as will partly appear by the objections and answers following.  

OBJECTION. 1. concerning men their own state.  
Are not the goods which I have mine own, saith the covetous and unmerciful man? Why then may I not keep and dispose them to mine own liking, and for mine own entire and only profit and pleasure?  

ANSWER.  
Be it that they are thine own, in as lawful and justifiable a title as may be, yet thou must remember from whose divine providence and dispensation thou hast received them, and on what condition, and to what end & purpose. For God who hath given them to thee indeed for thine own proper use and comfort, he hath made thee also his steward, to bestow a meet and convenient portion, more or less, according to thy ability, for the relief & benefit of such as stand in need. Whereof thou must one day give a faithful reckoning and account unto him. Moreover, seeing they are thy goods, as thou sayest, and they be indeed the good gifts and blessings of God, thou must have great care, that good things be used well, yea even to the best ends that possibly may be. If thou dost otherwise apply them, thou mayst be sure that the worst will be thine own in the end. Thy goods will change their good nature like sour wine, and prove as thorns in thy sides, and snares to entangle thy soul to most bitter destruction.    

OBJECTION. 2.  
Though I must needs confess that I have those helps to uphold my estate which many thousands do want: yet, I cannot tell how, all is little enough to maintain myself and mine own charge, these late years have been so chargeable. etc.  

ANSWER.  
Alas (Christian brother) if there be any bowels of compassion in thee, consider with thyself, that if it go more hard with thee, than it was wont in more cheap and plentiful times; albeit thou hast, as thou canst not but acknowledge, many helps which many thousands do want: how much more hardly must it not of greater necessity, go with those, which have no help at all but the labour of their hands, if the merciful relief of such as thyself art, should at any time fail them? And again, if thou makest thy moan, as one desirous to be pitied of God; learn from thyself how thou oughtest, on God's behalf, to pity others that stand in greater need: remembering always, that the promise of mercy is made only to the merciful. And if thou be unfeignedly willing, upon condition that thou wert better able, to deal more liberally than now thou canst: then let my counsel, in the fear of God be acceptable to thee: abate something of the excessive and superfluous charge of thine own apparel, and of thy wives, and of thy children's, and likewise moderate all other waste expenses, which in these days do usually pass measure: & thou shalt, through the blessing of God, be in short time much better able then presently thou art, both to furnish thyself with all meet and necessary comforts, and also comfortably to relieve many other beside.    

OBJECTION. 3.  
If I should give to every one that standeth in need, I might soon give away all that I have, and make myself a beggar.  

ANSWER.  
Thou frayest thyself with thine own shadow, forging an absurdity without cause. God doth not require of any one, that he should give to all, no more than that all should give to any one. But every one is to give to such only, concerning whom God himself offereth the just occasion, in discovering the present necessity: and so much only, as in good discretion is meet to be given upon such special occasion. And otherwise, it sufficeth in ordinary course to give that contribution which the order of the Church doth require and allow of. That the practice of beneficence and liberality is not confused, and without good order and discreet caution, the wise among the heathen espied: whose sayings in this place it grieveth me not to set down, to stop the mouths of lose and inconsiderate men: Thy household provision, or, thy proper and peculiar goods and wealth, saith one, is not so to be locked up, that (the keys as it were of) liberality should not be able to open it: neither yet is it so to be unlocked, that it should lie open to all without exception: keep a mean according to thy ability. And another. Unto benefits which are the special bond (as it were even the swaddling band and nursery) of human society, it is meet that a law be set, lest that under the colour of beneficial dealing, we please our own humour in an unadvised and lavish lightness. And again, lest this caution should altogether quench liberality, in steed of moderating of it. Finally, as the same Author saith, Among many and sundry errors of those that live at adventure and unadvisedly, there is none almost more hurtful, then that we neither know how to give, or how to receive benefits as we ought to do. These and such like are the objections of illiberal minded men in regard of their own private and particular estate. Other follow concerning their care which they have of their children and posterity.    

OBJECTION 1. concerning care for children.  
I must provide and lay up for mine own children, or else I should be worse than an Infidel and heathen man. Doth not Saint Paul say so? And is it not good reason that I should have care to leave my children some good portions, specially my eldest son, something better then my father left me? And the rather, that he may uphold the credit of the name, and be a countenance and stay for all the rest of his brethren.  

ANSWER.  
It is the very law of nature indeed, that Parents should provide for their children; and therefore they that do not so, are in this point worse than heathen men, as the holy Apostle affirmeth, 1. Tim. 5.8. And again, 2. Cor. 12.14. Father's ought to lay up for their children. Nevertheless there is no question but Christian parents must take a better course, than the best among heathen men or infidels do, in providing, both for themselves, and also for their children, as our Saviour Christ (by whose Spirit the Apostle Paul spoke) plainly teacheth, Matth. 6.31.32. Where, after he hath used many holy and heavenly reasons to dissuade distrust in Gods fatherly providence, he concludeth thus: Therefore take no thought (saying) what shall we eat? or what shall we drink? or wherewith shall we be clothed? (For after all these things (saith our Saviour Christ) seek the Gentiles) For your heavenly father knoweth ye have need of all these things. But seek ye first the kingdom of God and his righteousness, & all these things shall be cast unto you. Neither doth any Scripture give to understand; that we do not the part of Christians, unless we labour to increase and bring our wealth and estate to this or that pitch: or to leave every one of our children such and such a portion, as we presume to assign and appoint unto them. It is far from the meaning of Saint Paul, that any one commandment of God should be broken and trodden under foot for another. Though Christians stand bound by the law of God, to have a godly care for the good and comfortable education of their children: yet have they no warrant, for that cause, to neglect to exercise beneficence, and to show forth the fruits of common compassion and mercy. For this were the ready high-waie, for Parents to spoil and undo both themselves, and their children for ever; rather then to better their estate here in this transitory world. The best and only sure provision, which Parents can make for their children, is to leave unto them, as it were a rich patrimony, of true godliness. The righteous man (as saith the holy Prophet) is merciful and dareth, and his seed enjoyeth the blessing Ps. 37.26. And Ps. 112.2. His seed shall be mighty upon earth, the generation of the righteous shall be blessed. It is the faithful parent's godliness therefore, and not his covetous aspiring mind, gasping and breathing after hundreds and thousands, nor any laborious or cunning and crafty endeavour, the which maketh the best and safest provision for the welfare of children, and children's children. For as touching the wicked, the contrary curse of God, is avouched, to be upon their house and posterity, even to root it up and to destroy it: Prou: 3.33. and ch. 14.11. He therefore (as one well writeth) rather undermineth and betrayeth his children, then faithfully provideth for them, whosoever is more careful to leave them an earthly than an heavenly patrimony: and to enrich them with worldly wealth, by filling their purses, rather than with spiritual grace and virtue, by furnishing of their souls by holy instructions, by faithful prayers to God, and by Godly example of life. Yea, herein he committeth a double sin; as well in that he taketh not the right course, to leave his children to the protection of God; as in that by his practice and example he teacheth them, to make more reckoning of their earthly patrimony, then of Christ himself, and of his heavenly kingdom. And further, it is by many degrees better to be a father to many Orphans or fatherless children, in feeding and cherishing them, of Christian love and pity for the Lords cause, who professeth himself to be a father unto him, then to leave the greatest abundance that may be to such children of a man's own, as for want of grace, show themselves so lewdly minded, that they will wanton and unthriftily misspend all that shall be left them, as experience doth not seldom show it to fall out so. Finally, many, though they be not Gentlemen themselves, yet do they put forth so far, to make their children, or at the least their eldest son a Gentleman; that they make themselves beggars before they die, and make their eldest so mighty above the rest, that he spoileth and impoverisheth all his brethren.    

OBJECTION 2. concerning care for children.  
Among my children, God hath given me some daughters beside my sons, whom I can by no means prefer in marriage to any of good degree and countenance in the place where I dwell, unless I provide for them some round portions. And I must also bring them up so, as they must have some Gentlewomanly qualities, and they must suitably be set out in apparel, something according to the fashion, which, as these days go, is very chargeable: all the world is given to so great bravery.  

ANSWER.  
O blind doting and aspiring folly! Dost thou seek to marry thy daughters thus? Dost thou not see, that this is the way to procure husbands to thy daughter's portions, rather than to themselves? and to wed all thy daughters to vanity, before thou findest out one good & meet husband for any of them. O how much better were it for Christian parents to nurture & bring up their daughters in the fear of God, and true Christian modesty in holy shamefastness and sobriety, and in good housewifry, that they being first of all espoused to jesus Christ, their heavenly and spiritual bridegroom, and so made fit for marriage, might have in his due time husbands of his most wise choice and appointment, with whom they might lead, not a wanton and idle, but a right christian, godly and comfortable life! Marry thy daughter (saith a wise man) and so shalt thou perform a weighty matter: but give thou her to a man of understanding. Ecclesiasticus. 7.25. Thus much for answer concerning inordinate care for children. Objections in regard of the pretended unworthiness of those that stand in need to be relieved, do now follow.    

OBJECTION. 1. in regard of pretended unworthiness of those which stand in need to be relieved.  
I think in my conscience (saith the covetous and unmerciful man) that I should do very ill, to give to so many, as are ready to ask of me: for I should maintain many poor folk in their idleness, and to bring up their children also idly. etc. Which should be hurtful to the Commonwealth.  

ANSWER.  
For the poor to live idly, in a christian commonwealth, and likewise, for them to bring up their children in idleness, it is verily a great, yea a double sin: and aught of conscience, to be misliked and condemned of all, seeing it is condemned of God himself. He that will not work should not eat, as the Lord by his holy Apostle saith. 2. Thes. 3.10. And the civil magistrate should fail greatly in his duty, and so sin against God, if he should not by his authority provide against it. Nevertheless it is no sin for a merciful man, to relieve any, that be presently in urgent necessity, be they idle or be they worse; provided notwithstanding, that with the outward relief, admonition be given, with earnest persuasion, that they will leave their idleness and wickedness, and follow an orderly and godly course of life. Nay, this is so far off from the nature of sin, that he who doth so, maketh practise of a double virtue and grace; insomuch as at one instant, as it were, he giveth a double alms: the one, to the comfort of the hungry body; the other, for the health of the surfeited soul. The more full answer to this objection, may be given from the late excellent Statute made for the suppressing of idleness, and for order to be taken as well to set the poor to work, as to contribute to their relief, so far as they shall furthermore be found to stand in need.    

OBJECTION. 2.  
Let a man give them never so much, they will be never the better for it: all shall go through their throat. etc.  

ANSWER.  
Such as be well and thriftily minded will be the better. As for the rest, if they will be nothing the better; yea, though they should be the worse, it may suffice thee, until thou dost perceive it to be so in deed, that thou givest with a mind to do them as much good as thou mightest. Their evil can no whit diminish thy goodness. But if thou upon experience perceivest any to be the worse, as not knowing how to take the right benefit of relief, thou mayest well make a better choice, and so cast the seed, as it were, into a better soil.    

OBJECTION 3.  
They are very unthankful, they will not give a man a good word for all that is done for them.  

ANSWER.  
All be not so. And though some be unthankful, yet God will be nevertheless gracious & merciful to thee. Again, if thou shouldest seek after the thanks and praise of men, what a vain thing were this? For so shouldest thou lose all praise and reward with God. Furthermore, let it be observed, that those men, which are thus most ready to accuse the poor of unthankfulness, and to be the more idle because of relief, etc. they are such as can speak least of all other upon their own experience. Wherefore well may such Christians be rebuked, and shamed by the sayings of the heathen: who say, Recompense followeth after him that looketh not for it. Again, It is the determination of him that is an excellent good man indeed, and hath his mind enlarged that way, so long to bear with the unthankful man, until thou hast won him to be thankful. But let us proceed.    

OBJECTION 4.  
There want not examples of some, who make so great a show of godliness, as one would think that he should do God good service in relieving of them: and yet afterward, they are found to be nothing the men they seemed to be. So that a man knoweth not to whom he should give. And were it not better to keep a man's money in his purse, then to cast it away he cannot tell how?  

ANSWER.  
What though some do counterfeit religion, and play the hypocrites: shall we neglect good duty, because, it may be, there is such or such a foul sin in this or that man, which we know not of? And as touching hypocrisy, which is one of the most secret and hidden sins among the rest, it belongeth unto God, who alone knoweth the heart, in his due time to discover it. But as for ourselves, none of us must presume to judge any before the time. So long as as any behave themselves outwardly as beseemeth Christians, it well beseemeth us also to hope the best of them, and therefore also whatsoever we do for such, in the name of faithful and true Christians, hoping that they are such, whether they be ministers of the word & doctrine of God, or disciples and scholars in the school of Christ, God will accept of it, according to our good & charitable meaning therein, if our own hearts be upright, and not according to their dissimulation. And furthermore, our Saviour Christ, to help us against this & all other offences and stumbling blocks, saith in the Gospel, Blessed is he that is not offended in me: that is to say, he that will not fall away from Christ, nor from any good duty of Christianity, by any discouragement whatsoever Satan shall throw in his way. Thus far for answer to the objections, concerning the pretended unworthiness of those which stand in need to be relieved. The objections whereby covetous men would excuse one charge by another, are next.    

OBJECTION 1. whereby covetous men would excuse one charge by another.  
I find by the count-book of my expenses, that a great part of my living goeth out to those ordinary civil charges, which I stand bound unto by the law of the Prince: and in troublesome times (such as these are) we are at many extraordinary expenses. May not these be reckoned for my alms? or at the least may I not in these respects ease myself by being something more sparing that other way?  

ANSWER.  
Shall the same evil of sin, which hath had a strong hand to pull upon us all the evils of punishment which we have been pressed withal, be any fit way or means to remove them away from us, think we? If the beginning of unmercifulness, have in a great part, brought in the charges of wars, and the sharpness of dearth and scarcity among us: shall the continuance and hardening of our hearts therein, against the corrections of God, remove them away. It can not be. And as touching ordinary charges, imposed by course of law in civil respects, they are plentifully recompensed by the benefit of law, and by the gracious protection of the Prince, whose law it is. Now, seeing these charges (as is said) are so imposed by civil authority, that they cannot be avoided, no not of him that is unwilling to yield them; there is herein no praise or practise of beneficence at all. Only willing freehearted and merciful dealing, whether by or without prescript of human law, such as is yielded for the lords cause, hath praise in the church, and is truly commendable in the sight of God.    

OBJECTION. 2.  
Neither can I here forget, that there is ever and anon much to do about contributions toward the Church, for the maintenance of the ministry, for bread and wine for the Communion, for reparations of the building, and of the glass windows, and that all things may be made decent and seemly. God is a Spirit, and he will be worshipped in Spirit. What needeth so much to do about outward comeliness and decency. And if I might speak what I think (saith the profane covetous man) why should Ministers take tithes in these days, which, they say, are the days of the Gospel, seeing the Levitical Priesthood, and the ceremonies thereof, have been abolished ever since the death and passion of Christ, as they themselves affirm? Did not the Apostle Paul also work with his hands to get his own living? Why then should not our Ministers do so, to ease the charges of the people. For my own part also, I can take as much edifying by a reading Minister, who will be content to compound for a small stipend, as I can by him that preacheth every Sabbath day. And therefore I think the greater charges of maintaining a Preacher, may well enough be spared.  

ANSWER.  
It cannot be, doubtless, that these things should be forgotten of those, that have no care to store their memory with good and wholesome instructions. For want whereof, wicked and ungodly thoughts and devices are very rife in the minds of covetous and profane men, howsoever shame stoppeth their mouths, that they do not at all times utter & vent them. But that we may vouchsafe them an answer. What though God be a Spirit, and requireth no curious nor over chargeable outward pomp, or superstitious decking to his spiritual service and worship? Is this any good reason, why all things should not be decently ordered and disposed? Or rather, is it not in all equity, so much the greater reason, that all things ought to be disposed in so much the more comely & reverend manner, because the Lord requireth no excessive cost to be bestowed this way? It can by no colour of reason be denied. This therefore is a very unreasonable and malignant objection. And for the same cause also it is the less to be marveled at, though this kind of men grudge at the Minister of the Gospel his allowance and maintenance, when they cannot willingly afford God himself a comely place for the exercise of his divine worship; nor themselves a small quantity of bread and wine, a few times in the year, for their special comfort and spiritual nourishment of their souls.  
As touching tithes by civil authority allotted for the maintenance of the Ministers of the Gospel, it is a mere cavil to prejudice them under the name of Levitical ceremonies. For there was tithing before there was any tribe of Levi, yea before Levi the father of the levites was borne; & therefore also is it written of Levi, Heb. 7.9.10. that while he was yet in the loins of his father Abraham, he paid tithes in Abraham when Melchi-sedec met him. This was before the institution of the priesthood of the law. But much rather may the iniquity of this cavil appear, in so much as tithes are not not now either required or paid of any of sound judgement, in any ceremonious or figurative respect, but as a moral duty to the maintenance and upholding of God's divine worship, according to the affirmative part of the second commandment of the first Table: and as a duty of civil honour and justice, according to the fift and eight commandment, of the second table of the Law. So that (to speak in some measure of proportion) as (touching the Lord's Sabbath) the ceremony ceasing (whatsoever might be so accounted in the jewish observation of it) and therefore also the day being changed, as it may partly be thought: yet the moral sanctification of the Lords day, coming in place thereof, doth nevertheless remain to all Christians from the authority of the fourth commandment: so in like manner, albeit all ceremony in tithes and tithing is long since ceased, yet in regard of the moral use of them, they may and aught without all scruple or prejudice to the Gospel, be retained still as necessary to the upholding of the public practice of God's divine worship, and for the maintenance of the public Ministers thereof from the ground & warrant of the same moral Law of the most high and sovereign Lord our God. At the least until the sovereign Prince, to whom, next under God, the care of maintaining and furthering the divine worship of God, doth by Gods own ordinance chief belong, shall determine as general and commodious, as equal and bounteous a course, to the same most holy use some other way. The which, as it is not lightly supposed of many wise men would hardly be so happily found out, and so generally agreed upon.  
And now further also, how unreasonable a thing is it I pray ye, for any to urge the Apostle Paul's example, in that he wrought with his hands for his living, (as though that should be a law for all Ministers of the word so to do) seeing the other Apostles did not so: neither doth Paul himself press any after his example, unless upon very special and extraordinary occasion, like to those he met withal, specially at Corinthus: 2. Cor. 11.7.8.9.10.11.12. etc. Nay rather, he respecting an ordinary course, according to the ordinance and will of God, doth in very Christian and prudent circumspection, prevent and meet with the same unkind objection of this kind of people, as we see plainly, 1. Cor. chap. 9, and. 1. Tim. 5.17.18. as hath been rehearsed in the 2. Chap. of this our Treatise.  
It is nothing material therefore, what profane and corrupt minded men think or speak; seeing they know not, neither greatly regard, what they either deny or affirm, but only as may serve their own ungodly turn. Blessed be our God, that such private worldly and wicked speeches, be rebuked and repressed by good, holy, and public laws, both of God and of our Christian Princess.  
Neither is it finally to be wondered at, though this sort of profane and covetous minded men, do think themselves as much edified with reading as with preaching of the word of God: seeing they have no true taste or judgement, what sound edification in the knowledge and faith of the Gospel doth mean, neither are at all edified by either of them both. Let them therefore, ignorantly both think and speak according to the erroneous and deceivable opinion of their own mind: Wisdom (as our Saviour Christ afirmeth) shall be justified of all her children.    

The last objection, which endeth in wilfulness & obstinacy, which is a meet conclusion for so evil premises.  
To conclude (saith the covetous and unmerciful man) if all that I have said, & much more which I could allege (though I will not trouble myself to utter it now) will not serve for excuse; but I must still be called upon on every side, to pay to pay, to give and to give, and never to be at an end; I will surely favour myself: for I will break up house, and go sojourn somewhere, to avoid these uncessant charges, and to live mor●●t hearts case, that I may eat and drink and be merry with my friends.  

ANSWER.  
O vain self-love, o wicked conclusion (I speak of those, who with such a mind as hath been now expressed, and not upon any other more just & reasonable ocasions than these be, do break up house) what shalt thou gain of all this thy saving in the end? Thou mayest peradventure save earthly expenses, but thou takest the most prodigal course that may be to lose thy soul. God will judge thee from thine own mouth. Is thy need so urgent many ways, and wilt thou fail both God, & his Church, and the poor of his flock all at once, and that in time of special need. Nay rather, if thou be not too much in decay, but art in any measure able to keep open thy doors, thou art so much the more bound to keep house: unless happily thou seest thou mayest be more beneficial otherwise. If thou dost not thus, by how much thou increasest in unmercifulness by so much shalt thou find thy judgement to be more merciless, whensoever God shall call thee to give account of thy Stewardship. Thou professest to seek thy ease, and to eat and drink, and to be merry, as thy covetous and unmerciful brother did in the parable of the Gospel, who suddenly was taken away from all his riches and pleasure. Luke ch. 12. Wherefore mayest thou not justly fear to have the like portion with him? As also with thy other voluptuous brother, Luke ch. 16. whose soul forthwith after his death was thrown down into the endless, easeless, and remediless torment of Hell?  
Thus much, for answer to these profane, worldly, and malignant objections against Christian liberality and merciful beneficence. For I will not lose time, in standing any longer about any thing which might be further alleged to so evil and ungodly a purpose. By that which hath been answered, it may sufficiently be discerned, how vain and frivolous all other excuses or defences are. Only this will I say, that by how much flesh and blood is more inventive to find out pretenced excuses, and the Devil also more ready to prompt and help forward the same: by so much we may upon good ground more boldly affirm and determine, that Christian and merciful beneficence is a special duty of godliness, which the Lord our God taketh singular delight in; & which he will undoubtedly bless, to the incomparable advantage of all that will settle their hearts to continue in the wise, discreet, and dutiful practice thereof.  
Hitherto therefore, of the first part of our Treatise, concerning Christian Giving: the second part followeth, which is of the christian receiving of that which is so christianly given.      


What receiving is.  THE SECOND PART of the Treatise.  

CHAP. I.  
What Receiving is.  
IN so much as it the commandment of God, that such whom he hath made better able than others, should give unto those, which stand in need: and to the same purpose hath encouraged them by many gracious and bountiful promises so to do: it followeth that it is likewise the good will and pleasure of God, that such as stand in need, should neither refuse to bewray & acknowledge their want, nor make any niceness, scruple or doubt to receive the liberality of the good and beneficial servants of the Lord.  
Only it is required, that as the giving must be in such Christian manner as God prescribeth in his holy word, as hath already been laid forth, so the Receiving must likewise be such a kind of Receiving as God alloweth of; the which we are henceforth to gather out of the same his most holy word. Let us therefore, search out so well as God shall vouchsafe to give us grace, what manner of Receiving that must be.  
Receiving therefore (in such sense as we are here to speak of it) is a sober, reverend, and thankful accepting of that which is Christianly given, with a mind to employ it conscionably, and in the fear of God, to the same ends, whereunto it was of the Christian and godly benefactor intended and given.  
This doth generally and briefly comprehend all whatsoever is further to be opened, concerning the particular virtues which are necessarily to concur and meet together in the Christian heart, to the right manner of receiving a benefit.  
Of these virtues therefore, and of the contrary vices to be avoided in receiving of benefits, let us now more particularly inquire by a declaration of the parts of the former description. And so come we to the second Chapter of this latter part of our Treatise.   

CHAP. II.  
Of the Virtues required to the right manner of Receiving Christian Beneficence, and of the contrary vices therein to be shunned.  
So many virtues and graces being required, to the right manner of giving a Gift, as we have seen in the former part of this book: yea, though the gift be given of the richest and most honourable, to the poorest and basest of the servants of God: it cannot be imagined by any light of reason, but the gift being so to be qualified: the receiving must of duty be answerable, that is, 
A gift is to be received with a sober mind.  accompanied with graces & virtues proportionable thereunto. It is, as we know, in a civil course the manner of receiving gifts, or other things that honourable persons reach forth unto us, to kiss the hand before we take them, as though we would profess thereby, that we take them with no more ready hand then with a thankful full and ready mind, heartily glad of that which cometh from them, as a token of that favourable good will which they bear us, willing also to perform any good service unto them. Howsoever in receiving the gifts of Christian beneficence, specially at the hands of meaner persons, that Courtlike courtesy is not used nor looked for, nevertheless (in so much as they are the most honourable kind of gifts which can be given, seeing they are given for the Lords cause and with a holy and sanctified affection) it is very meet that they who are made partakers of them, should in the most holy and religious manner receive them, even as from the most holy hand of God himself, whose work only it is, to frame the hearts of his servants, as it were by the finger of the holy Ghost, to bestow the same upon them.  
To this purpose therefore, let us, I beseech you, consider first of all, more fully of that which standeth in the first place, and as it were in the forefront, of the right manner of receiving a Christian gift: namely, that it must be a modest and sober receiving. Whereby even in the first onset, not only all flattery and counterfeiting of poverty, for the procuring of gifts, is prevented; but also, even the very root hereof, which is a covetous, or greedy and linger desire after a gift is plucked up. Both which are very servile vices, utterly unbeseeming that holy freedom and liberty of mind, which the poorest of God's servants, and chief the ministers of the Gospel, aught to retain in this behalf. And hereof we have the Apostle of our Saviour Christ and other of his servants set forth unto us, for most worthy patterns and examples. And namely Saint Paul, together with Silvanus and Timotheus: as we read 1 Thes. chap. 2.5. where the Apostle thus writeth, We did never use flattering words, as ye know, nor coloured covetousness, God is record, And again, 2. Cor. 2.17. We are not as many, which make merchandise of the word of God: but as of sincerity, but as of God in the sight of God speak we in Christ. And more particularly concerning himself, he solemnly protesteth before the Elders of the Church of Ephesus, & other Christians: Act. 20.33.34.35. in the words following: I have coveted no man's silver (saith he) nor gold, nor apparel: yea, ye know that these hands have ministered to my necessities, and to them that were with me. And he addeth further for the instruction of others I have showed you all things, how that so labouring, ye ought to support the weak, and to remember the words of the Lord jesus, how that he said, It is a blessed thing to give, rather than to receive. In the which words, beside the example of the Apostle, worthy all imitation of every servant of God, upon like occasion, so far as they may attain unto: we have furthermore two notable reasons to dissuade covetousness, and every evil fruit thereof. First, because every one standeth by general bond of Christian duty, straightly bound to support the weak, and therefore not to be above measure chargeable: secondly, because (as our Saviour Christ hath affirmed) it is a more blessed thing to give then to receive: and therefore consequently, that every Christian ought to be more desirous in his heart, and accordingly, more provident and diligent in the ordering of all his affairs, that he may rather be able to give to others, then to stand in need to receive relief himself. Not that any through pride and haughtiness of mind, or of any other nice or scrupulous conceit, should disdain or make over much dainty to take a gift in time of his need, as was touched in the beginning: for even our Saviour Christ himself received and accepted earthly benefits at the hands of his disciples, who received more excellent gifts, even spiritual graces, and the most rich gift of eternal life and glory from him: And beside, he that is not an humble man, can neither be truly thankful to God, nor yet to man. The meaning therefore of our Saviour Christ, as also of his Apostle Paul, guided by his Spirit, was no doubt, that no man through sluggishness and desire of ease, or through covetousness in seeking to enrich himself, should grow overburthensome, and so discourage weak Christians from continuing in the fellowship of the Gospel, if by reason of any excessive charge of contributions, specially in such times, wherein the Churches are impoverished by affliction and persecution.  
Behold therefore, how it is a blessed thing to give rather than to receive: that is to say, to be diligent Bees, every one in his vocation and calling; rather then idle and devouring drones: to comfort and refresh the hearts of others, rather than to seek to satisfy our own unsatiable desires: to be rich to Godward, in the good works of mercy which he requireth and will plentifully reward; rather then to heap up a superfluous mass of riches to ourselves, to the impoverishing, or rather to the utter destruction of our souls: finally, by doing good to others, to gather people unto God; rather then by being overcheargable on the one hand, or by withholding beneficence on the other hand, if we be able to give, to discourage and scatter the flock, to the decay of the public profession of the religion and worship of God, and to the hazard of many souls, that might stumble and fall hereby. Moreover, as it is said of the borrower, so may we say of him that hunteth after gifts, that he is a servant, yea, servilely minded toward him that giveth. Such a one is not his own man, as we may say, much less is he fit to be a free servant of the Lord. He is in the high way to grow quickly a flatterer, & a man pleaser, to prove an hypocrite, rather than a sincere & true professor.  
But let us return to the excellent example of the Apostle Paul, who in that he writeth to the Philip. chap. 4.10. etc. is likewise a notable precedent unto us, how we ought to keep our minds sober and free, against the inordinate and covetous desire of gifts. He rejoiced indeed, and singularly commended the Christians of Philippi, in so much as they had a singular care in communicating with him (as he there writeth) in the matter of giving and Receiving nevertheless, he rejoiced not so much, for the supply of his own wants, as to enjoy the precious fruit of their faith and love, and to think of that most excellent fruit, which was redounding to them, from the Lord again. For (saith he as touching himself) I have learned in what estate soever I am, to be therewith content. I can be abased and I can abound: every where in all things I am instructed both to be full, and to be hungry: and to abound, and to have want I am able to do all things through the help of hCrist, who strengtheneth me. Notwithstanding (as he further addeth) ye have well done, that ye did communicate to mine affliction, etc. Not that I desire a gift but I desire the fruit which may further your reckoning, etc. And again, 1. Cor. 9.15. though he mightily presseth the equity and morality of ordinary provision and allowance for the Ministers of the Gospel, at the charge of the people, yet he professeth, in regard of his extraordinary calling of Apostleship, & because of certain extraordinary occasions in respect of certain false Apostles, that he used none of those things, neither wrote, that it should be so done to him.  
Thus then, if we lay all these things together, we may evidently perceive, both from the example of the Apostle Paul, and of other the servants of God: as also from those weighty reasons, wherewith he hath instructed us, how soberly the minds, specially of ministers of the Gospel, as was said, aught to be prepared and affected, touched the receiving of a gift. According to that which is expressly required in every one, that is to be accounted meet to be a minister of the word, that he be not desirous of filthy lucre. Nor have his affection set upon silver. 1. Tim. 3.3. and Tit. 1.7. Read also jer. 5.30.31.  
And verily, if we do not look diligently to our hearts, that they besober, yea very wary and circumspect this way; both ministers of the word, and also all other, are not only in great danger to fault in the receiving of the holy beneficence and liberality of the good servants of God, which they give to a right and, even to encourage us to walk on cheerfully in the ways of the Lord: but we shall be in danger, to offend much more grievously, in accepting and entertaining the gifts of such, at whose hands we ought not at all to receive them: either because they give them with a profane and corrupt mind, desirous thereby to bind us to unlawful gratifications; or else, for that other weighty circumstances, may make it altogether in expedient, to admit of any gift from them: As for example; for want of this grace, Gehazi took gifts of Naaman the Syrian, notwithstanding his Master the Prophet Elisha had, upon very holy and just considerations, refused the same. As namely to the end he might the rather leave him to consider the free grace and mercy of God, in that great cure, which was so miraculously wrought upon him. And also, that Elisha might thereby approve himself to the conscience of that noble Syrian, that he was a true Prophet of God, seeking the glory of the true God of Israel; and not one that was led by a covetous and earthly affection.  
For want of this grace, as also because he loved and lingered after gifts (which the Apostle Peter calleth the wages of unrighteousness) Balaam that covetous Prophet, was willing, as a hireling, to have served king Balaaks malicious desire, that he should curse and practise his sorcery against the people of God, had not the Lord himself, against the will of Balaams false & deceitful heart, restrained him, and feared him from it.  
For the want of this garce, and likewise for the love of the same unrighteous wages, judas first played the thief, yea even of that holy beneficence which was given to the most holy use that might be; to wit for the maintenance of our Saviour Christ in such seemly manner, as was meet for the son of God, in the days of his humiliation. john 12.6. & shortly after he betrayed his master the same our Lord & Saviour jesus Christ: which was the most heinous treason that ever was wrought.  
For want of this grace, the Magistrate is easily drawn to pervert justice, Exod. 28.21. and Deut. 16 19  
Finally, covetousness and desire of money, whether by gift from other, or by self inordinate practice, it is the root of all evil, as the Apostle Paul teacheth, 1. Tim. 6.10.  
But on the contrary, the Apostle Peter, according to that which we have seen before in the Apostle Paul, being armed with this spiritual sobriety, & having his mind set on heavenly things: when he was tempted this way, he was so far from accepting the gift which Simon the magician (one of like disposition to Balaam) offered unto him, that he defied it. Thy money perish with thee (saith Peter) because thou thinkest the gift of God may be obtained with money. Act. 8.20.  
Abraham also showeth a right noble mind in freedom this way. Gen. 14.22.23. For when the king of Sodom would have given him much substance, of that which he had recovered out of the hands of those four kings whom he pursued and overcame; he utterly refused, saying: I have lift up mine hand unto the Lord, the most high God possessor of heaven & earth, That I will not take of all that is thine, so much as a thread or shoolatchet, lest thou shouldest say, I have made Abraham rich. The holy Patriarch had care, that God might have his glory in the fulfilling of that promise of blessing, which he had made unto him, without any help from the heathen among whom he lived.  
Likewise the Prophet Daniel, chap. 5.17. answereth king Belshazzar, who promised him great gifts, if he could interpret the writing that appeared unto him: Keep thy rewards to thyself (saith Daniel) and give thy gifts to another. Nevertheless he read the writing, and showed the interpretation thereof to the King.  
The Prophet Samuel, being a judge in Israel, may worthily be a notable example to all, both magistrates in civil justice, and also to ministers of the word of God. For he having the grace we speak of, hath obtained this testimony from the holy Ghost, that he took no bribe or corrupting gift at any man's hand. 1. Sam. 12.13. etc. Behold here I am (saith Samuel in his Apology, or in way of renderring up an account of his office of judge-shippe) bear ye record of me before the Lord, and before his anointed. Whose ox have I taken? or whose ass have I taken? or whom have I done wrong unto? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. Then they said thou hast done us no wrong, neither haste thou hurt us, neither haste thou taken aught of any man's hand. And he said, the Lord is witness against ye, and his anointed is witness this day (he speaketh of Saul, whom the people had made king over them) that ye have found nought in my hands & they answered, he is w●nes. But why, may some say, is Samuel thus earnest in his own defence? verily not in desire of any praise to himself, but that he might cause it to be esteemed a matter of great respect that the public Magistrate should b● 〈◊〉 himself 〈…〉 corruptly in the discharge of his duty before the Lord, and toward his people: as also that he might let the people see their sin, in casting off him from the rule and government of them, without cause on his part yea contrary to that uprightness and fidelity which he had use ●●oward them as appeareth in the fa●●●. 1●●h●● q. 18. 19 And according to that which God himself 〈◊〉 spoken before ch. 8.7. They have not cast thee away, but they have cast me away, that I should not reign over them. Thus therefore, Samuel resigned his office of judge-shippe, though he ●●●●seth not to be a Prophet to the people. For for it followeth upon the request which the people make, that he would pray for them: ch. 12. verse. 23. God forbidden that I should sin against the Lord, and cease praying for you, but I will show you the good and right way. The like protestation useth Moses Num. ch. 16.15. 
A Gift must be received reverendly.  though not so largely laid forth: but somewhat more directly unto God. I have not taken (saith Moses to the Lord) so much as an ass from them: neither have I hurt any of them. Hitherto of the first grace, necessary concerning the receiving of a gift. From whence easily may it appear, that the general exhortation of the Apostle, is to great purpose. Heb. 13.5.6. in that he thus writeth to all Christians. Let your conversation be without covetousness, and be ye content with those things which ye have: for he (that is God) hath said, I will not leave thee neither forsake thee. So that we may boldly say, the Lord is my helper, neither will I fear what man can do unto me. Of like sort is the counsel of King Solomon Prou. 23.6. Eat thou not the bread of him that hath an evil eye. And the prayer of King David his father. Psal. 141. Let me not eat of the delicates of the wicked: etc.  
The next grace and virtue, requisite to the Christian receiving of such gifts and benefits, as may lawfully & expediently be received, for necessary relief and comfort; it is Reverence. For they must be received, not simple as from men; but with a reverent regard of God's spiciall goodness, in moving the hearts of his good servants and dear children, by his holy spirit, to have so loving and tender a care over us. Yea, it is the part of all such as are succoured this way, so to consider of Gods own goodness herein; that they may humbly acknowledge themselves, unworthy of so great a grace and favour: according to the example of jaakob. Gen. 32.10. who saith unto God, I am less than any of thy benefits. And as King David saith. 2. Sam. 7.18. Who am I o Lord God, and what is my house that thou hast brought me hitherto? etc. Such humility (I say) ought to be in those, that are succoured by the honourable instruments of Gods bounteous goodness and mercy. It is verily (specially in times of great distress) no less to be esteemed, then if God should cause the clouds of heaven to rain down Manna, as he did for the relief of the Israelites: according to that comparison which the Apostle Paul maketh in the same respect, 
A Gift is to be received reverendly.  2. Cor. 8.15. And the rather is this estimation to be made of it, if such be in any singular manner beneficial to any, who were before strangers to their benefactors and had performed no duty, whereby they might be induced thereunto. Finally, to make this point of reverend receiving of benefits, more familiar and plain: this we say, that the reverence which is due to benefactors, is such a reverence, as belongeth from dutiful children, to their loving and kind parents. For in so much as they do the part of parents, to so many as they do relieve and cherish; it is good reason, that these again, should yield a childlike duty and honour unto them: according to the 5. commandment of almighty God: Honour thy father and thy mother. etc.  
And thus, we have a good occasion, after this mention of honour to proceed to speak in the third place, of thankfulness: seeing this (being the third grace requisite to to the Christian receiving of gifts) is also a fruit of that honourable & reverend account, which ought to be made of all good and beneficial Patrons and friends. Of the which duty, it behoveth every one (whom it concerneth) to be the more careful, because it is the preservative, or rather a certain seed for multiplication of benefits. For to such as shall be found truly thankful, and walk in good duty, the Lord will continue the beneficence of his servants, yea he will amplify and enlarge them, so far as he knoweth to be meet and expedient for any of his obedient children.  
But it may be here objected, that we must on all hands, give all our thanks unto God, seeing all good things come of his bounty alone; and he requireth it also, as a spiciall duty of his worship, saying as we read in the 50. Psal. Offer ye praise unto God. And again in the same Psalm. He that offereth praise glorifieth me.  
It is true; no man may deny it. God only, is to be thanked and praised with religions & divine praise, 
A Gift must be received thankfully.  which do indeed belong only to him that is the author and fountain of all good things. Yea, most religious and constant regard is to be had of all, both Giver and Receiver, that God may have his pierlesse & continual praise: as Ps. 103, My soul praise thou the Lord, and all that is within me praise his holy name. My soul praise thou the Lord, and forget not all his benefits etc. And Ps. 146.2. I will praise the Lord during my life: as long as I have any being, I will sing unto my God. Whereof, the reason is most just and evident, insomuch, as all doth altogether and alone proceed from his most bounteous hand, whatsoever any either high or low, doth enjoy. Nevertheless, this also is sure and certain, that it is well pleasing unto him, to be honoured in the means, yea to have the means civilly honoured which he himself honoureth first, that is, doth give them the honour, to be his holy instruments for his people's benefit. Thus, 1. Kings. 8.66. it is not recorded in vain, that the people thanked, or blessed K. Solomon, for his princely bounty in the sacrifices & offerings which he offered at the dedication of the holy Temple, and for that he also at his charge royally feasted them. And Lament. 4.20. The Prophet jeremy teacheth the Church of God, to account of josiah their good King, to have been the breath of their nostrils: to wit, the comfortable means of their preservation and defence, howsoever to speak most exactly and absolutely, God is the alone author and mainetainer of life, And 2. King. 13.14. Elisha the Prophet of God is called the chariot and horsemen of Israel, in respect of the mighty force of his prayer, although to speak simply, the Lord only is the munition & defence of his people.  
But that we may further perceive, that God alloweth a certain honour to those, whom he advanceth to be his special instruments, for the benefit and blessing of others: let us consider a little of a few places of the holy Scripture, where, for honour's sake, he maketh joint-mention of them, 
A Gift is to be received thankfully.  together with himself, though there be indeed infinite odds betwixt his divine nature and them. As Exod. 14. verse 31. It is written, that when Israel saw the mighty power which the Lord showed upon the Egyptians: they feared the Lord, and believed the Lord, and his servant Moses. According also to that, 2. Chron. ch. 20 vers. 20. Put your trust in the Lord your God (saith king jehoshaphat) and ye shall be assured: believe his Prophets and ye shall prosper. And likewise 1. Sam. 12.18. when the Lord at the prayer of Samuel, sent a fearful thunder and rain; all the people are said to fear the Lord and Samuel exceedingly. In like manner 1. Chron. 29.20. So soon as David had exhorted all the congregation, after their offering toward the building of the Temple, to bless the Lord their God: it is said: that all the congregation blessed the Lord God of their fathers, & that inclining their heads, they bowed down themselves to the Lord and the king. Finally, judg. 7.20. The soldiers of Gideon cry, The sword of the Lord, and of Gideon. Not that it was the sword of Gideon, in every respect or in the principal respect, as it was the sword of the Lord. Not that the people had altogether the same respect, in their bowing themselves to God and to king David. Not that they feared Samuel, as they feared God. Not that they believed Moses or any of the Prophets, as they believed God. Finally, not that the people thanked or blessed king Solomon, as they thanked and blessed the Lord. But as, where it is written of king Hezekiah and his Princes, that when they beheld God's bountifulness, in that provision which the people yielded for the maintenance of God's worship, and the holy ministers thereof, by bringnig in their Tithes and offerings, they did in the beholding the heaps of provision, Bless the Lord and his people Israel, 2. Chron. 31.8. We must needs understand by their blessing of the Lord, that they praised him; and by their blessing of the people, that they did not so much commend them, as wish all peace & prosperity from the Lord unto them. The like are we to do touching the people's blessing of God, and blessing or thanking of their king. They bless God with praises: they commend their king by their pra●er to God for him. And so the sword is gideon's, as the Lords Captain; but it is the Lords own sword alone, as he is the Lord of all Hosts, and the great Commander and General of the field. The people feared Samuel, in a reverend acknowledging of him to be a true Prophet of God: but they feared God, as well perceiving, that he had a sovereign power over them either to save or to destroy. Likewise they believed Moses & the rest of the Prophets, as the faithful messengers of the word and will of God: but they believe God, as the only author and performer of that truth, which they in the name, and at the commandment of God, published and preached unto them. This difference & distinction must we carefully and religiously observe in all things, lest giving unto men, that which belongeth to them, we defraud God of that which is his due: and specially in this duty of praise and thanksgiving.  
To this purpose therefore; in so much as it is an usual speech of many, to say to their benefactors, I thank God and you: left any should stumble, for want of judgement to discern the difference, betwixt thankfulness to God and thankfulness to men; that is to say, betwixt human or civil, and religious or divine thanks, as we may call them: let us help as well as we can, to lead such as want direction, as it were by the hand, that they may know some thing the better, how to distinguish the one from the other.  
This difference is to be considered, partly from the differing definition or nature of either kind of thankfulness; and partly from the differing fruits, which according to their several kinds, do spring up and grow from them. Upon these points therefore let us here pause a while.  
The differing nature of thankfulness, is briefly this; that, Thankfulness to God is a most reverend, hearty and cheerful acknowledgement of the benefit received, to the glory and praise of God, as to the chief author and giver of it. But thankfulness to men, though it be, and aught to be, as hath been declared before, a reverend and hearty acknowledgement of the benefit received; yet it is not so much to the praise of the instrument, as to profess and testify, the willingness of our hearts, to perform such duties of thankfulness, as do belong to such kind of men, by the commandment of God. Here therefore, is a very great difference, secundum magis and minus, as they say; in way of more or less: for the one is to be acknowledged the author, the other the instrument: the one God, the other man: he the creator, this the creature: he the glorious and almighty Lord, this the poor frail servant, etc. Whereupon we may easily perceive, how carefully the true servants of God are to abhor and avoid the gross and profane, or rather the sacrilegious and blasphemous flatteries, of all wicked Sycophants of the world. For they are so lavish in extolling the means, that they reserve nothing, as proper and entire to the Lord. Such was that blasphemous and execrable flattery of the people, who gave proud Herod divine glory, Act. 12.22. they crying out with vehement acclamation and shouting, so soon as he had ended his oration: The voice of God and not of man. Such also was the palpaple flattery of Tertullus the Orator, in his fawning speech to Felix, against the Apostle Paul, Act. 24. who in the name of the jews, ascribeth all their peace wholly, & in all things with all thanks to his providence. For what in effect could he have s●●d more if he had had a heart to profess his and their thankfulness to God himself? There is great cause therefore, why the faithful servants of God should abandon this kind of heathenish and sacrilegious gratulation, both from their hearts, and also from their tongues. For that which is ascribed to man, yea even to Caesar, the chief among men, it is so only to be ascribed and yielded, that in wise (as was said a little before) God be defrauded of any part and parcel of his most just and sovereign due. 
Excessive thanks to men is to be avoided.   
But not only heathen men have foully faulted this way, but much rather the Church of Rome, which boasteth itself to be the only true Christian and Catholic Church in the world, hath run itself as it were over head and ears in this most grievous and unchristian sin. For if we compare the heathen and them together, we shall easily find that these do exceed them in most pernicious and deadly blasphemy, lifting up and advancing creatures above all measure, not only in ascribing to them the voice of God, and a providence concerning all earthly things, as Tertullus to Felix, but even a commanding power for the eternal peace & salvation of the souls of men in the kingdom of heaven: as is evident, in that which they do attribute to the virgin Marie, whom they have made the Lady and Queen of heaven. And further, as touching their more common or inferior benefactors here upon earth, they would make us believe, that by the merit of the●r beneficence and good desert toward their Church, together with the propitiatory help of their Priests, they shall not only escape Purgatory, but go strait on to the kingdom of heaven, and draw others also by the surplusage of their works together with them. Yea, further, they never leave solemnizing of their praises, with an inferior ki●d of religious worship at the least, to the end they may the rather allure and bewitch many other to do the like, or rather if it could be, more plentifully, after the manner of cunning beggars, who at on door commend the alms which they had at an other, to draw on their good dames to enlarge their good will and charity towards them. But let us leave them to themselves, & all their superstitious and idolatrous Commendams to the judgement of God. As touching our own selves, according as we are taught in the holy word of God let us wisely & discreely determine our thanks unto ●e●, as to the gracious instruments of God and not otherwise so that the chief glory, yea the only praise and glory, may be wholly reserved, and entirely ascribed to his most blessed majesty, in the name of our Lord jesus Christ alone: to whom with the Father, and the holy Ghost, one true and everliving, most gracious and merifull God, be all honour and gory now and for ever. Amen.  
Hitherto of the difference of thankfulness to God and to men, in respect of the nature and definition of thankfulness itself; whereinto the evil effects or fruits of excessive thanks have crept, and as it were stolen in, before we were ware of it.  
It followeth now, that we do further search out the difference, from the good fruits which arise from well ordered thankfulness, both unto God and also unto men. First therefore, the fruit of our thankfulness to God, in experience of his most provident and fatherly care over us, is so to acknowledge him to be our God, and the sovereign fountain of our whole welfare, that we do wholly put our trust in him, and depend upon him, as one not only to be honoured in the means, which it pleaseth him to use for our benefit, but also above all ordinary means and helps yea contrary to all adversary and hurtful means, if need so require. And for the same cause also, that in all our needs we run to him by faithful prayer and supplication, as to our never-failing refuge: and accordingly, to seek to approve ourselves, even from the secrets of our souls and consciences before him, according to the direction of his own most holy and perfect commandment; we never satisfying ourselves with that measure of thanks, which we shall at any time for the present attain unto. But the fruit of our thankfulness to men is not so, but with the reverent acknowledgement of them to be the gracious and honourable instruments of God, in all that they exhibit and reach forth unto us, we are only to perform these duties following.  
First, that so long as they live, we do continue our hearty prayers to God for them. 
Benefactors are to be prayed for.   
Secondly, that we, retaining a blessed memory of them, do also, upon all meet occasions, make honourable mention of them, and of their beneficence so long as we live ourselves.  
Thirdly, that we be willing and desirous to recompense them to our power, either in whole or in part, to them or theirs: yea even to exceed the benefit received, if at any time it shall please God to make us able, and to give us just occasion thereunto.  
Finally, that for want of occasions, or necessity on their parts that way, that we having received beneficence from the hands of other, do learn from their example, to be as beneficial to others as we may.  
Of these duties therefore, let us henceforth treat a little for our further instruction: seeing these also are to be reckoned among the duties which belong to the Christian receiving of a Gift; and is our matter in hand, still depending to be be further inquired of.  
And first, concerning Prayer, the debt and conscience of this duty ariseth from hence, that how rich sooner they may be, and abounding in all worldly wealth, they do nevertheless stand in continual need of the daily blessing of God; the Factor whereof, as it were, faithful and fervent or laborious prayer is, and that by assignment and letters of mart from God himself. But what shall we entreat of the Lord in our prayers? and what may be the merchandise, that our prayers are to procure for our benefactors? verily the best commodities above all other: namely, that it may please God to increase and multiply upon them all spiritual graces and blessings in Christ jesus; that their souls especially may far well, so long as they live here, and for ever in the life to come. For thus doth the Apostle john teach us by his own practice and example, who left in holy record, what prayer he made for Gaius, a very beneficial and friendly Host, to all the Christians that resorted to him for succour in his time. Behold (saith Saint john in his third Epistle) I wish chief that thou mayest prosper, and farewell as thy soul prospereth. The Apostle john prayeth for Gaius, that he might still, more and more prosper in all grace and godliness, according to his happy beginnings, and proceed also even to the time that he wrote unto him. Likewise, Saint Paul, Philip. ch. 4.17. prayeth for the Christians of that Church, who had been beneficialll unto him; that their gift bestowed upon him, might further their reckoning with the Lord. And 2. Tim. 1.16.17.18. he prayeth in like manner for his very good & beneficial friend Onesiphorus, and for his Christian family, in the Church of God at Ephesus. The Lord (saith Paul in that chapter) give mercy unto the house of Onesiphorus, for he oft refreshed me etc. The Lord grant unto him that he may find mercy with the Lord at that day. And if we would have a more familiar example, I mean one of the more common sort of thankful persons, we may take Naomi, in the book of Ruth. ch. 2.20. who blesseth Boaz, for his singular kindness to her poor daughter in law, a stranger in Israel. Blessed be he of the Lord (saith Naomi) for he ceaseth not to do good to the living and to the dead. Her meaning is to note his constancy in doing good, as well now, as in former times, to those that he hath survived: and namely (as it may be thought) to her own husband, & her two sons, before they went down into Moab, where they died. So then, in her prayer to God, she bewrayeth her thankful heart to Boaz, both in respect of herself, and daughter in law now; and also in remembrance of his former goodness to her husband, and her own children deceased.  
Neither are such as be any way succoured and relieved, to pray only for Christian benefactors, but also even for heathen and unbelieving men, by whom they receive benefit: according as King Darius requireth it, as a gratulatory fruit of his royal beneficence and bounty to the people of God; that they would pray for the King's life, and for his sons, Ezra 6.10. Yea, the jews while they were in Babylon, though they had small favour showed them, yet because there they were suffered to live, the Lord commandeth them to pray for the peace of the land, because in the peace thereof, they themselves were to have their peace. jer. 29.7. Much rather then ought we to pray for Christian Princes, who are more tender foster-fathers' & nursing mothers to the Church of Christ: & for all other faithful Christians, who do with more sanctified hearts, & more dear love communicate their good things to their brethren. And in this respect, it may be accounted a very commendable endeavour of those jews, of whom we read, Luk. 7.4.5. in that they furthered, as much as they could, the suit which the Centurion of Capernaum made to our S. Christ concerning his sick son they testifying & alleging, that he was a friend to their nation, & had built a Synagogue for the worship of God amongst them. Finally, in somuch as they which give, or be the distributers of the holy beneficence of others, ought to pray that the same may be well accepted, & so blessed of God, that it may encourage his servants to cleave constantly unto him, without any discouragement or fainting in their affliction or wants; in so much as thereby they may perceive that the Lord hath a tender watch over their necessities: for so doth the Apostle Paul pray himself, yea and desireth the prayers of the Christian Romans also, that his service in this behalf might be well accepted among the Christians at jerusalem. Rom. chap. 15.31. Much more therefore ought they that receive the benefit, pray for those by whom they are benefited, that it would please God to give them much joy & comfort, with manifold recompense for their Christian contribution. And thus prayer to God for Benefactors is the first principal fruit and duty of Christian and bounden thankfulness unto them.  
A second fruit (as was said) is, that we retaining a thankful memorial of their beneficence, do upon all meet occasion, make honourable mention of them. For seeing the Lord saith, 
Benefactors are to be well reported of.  that the memorial of the just shall be blessed. Prou. 10.7. By whom shall this be performed, rather than by such, as have most plentifully tasted of the fruit and benefit of their righteousness? And seeing God himself hath gone before us, in solemnizing the memorial of many just and merciful men, in his holy Scriptures, as we may remember from the former catalogue of them; and so hath made the memorial of them blessed: according to that which our Saviour Christ saith of that good woman, who poured her costy ointment upon him, that wheresoever his Gospel should be preached throughout all the world, there also should this be spoken of, for a memorial of her. Matth. 26.13. We may justly from hence inform ourselves of our duty herein. And the rather because in the remembrance of the beneficence of our good patrons and friends, we may the better put ourselves in mind both of God's bounteous goodness to us, & also of our most bounden thankfulness to him for the same. Finally, this thankful memorial, may be a means of stirring up others, to the practice of the same virtue, which they shall perceive, to be so acceptable, both to God, and also to all good men. Let this suffice for a Memorandum of this second fruit of thankfulness.  
The third fruit is, that though we be not able, yet that we have a willing & settled purpose, to make recompense, yea and to perform it indeed with advantage, if at any time the need of our benefactors or the need of any of theirs shall so require, and God make us able so to do. He that hath friends (saith the holy Proverb, ch. 18.24.) ought to show himself friendly: for a friend is nearer than a brother.  
In the 21. ch. of Gen. ver. 22.23. etc. Abraham judgeth the request of the King of Gerar equal in this respect; in that he saith: God is with thee, in all that thou dost. Now therefore swear unto me here by God (saith Abimelech and Phicol his chief captain) that thou wilt not hurt me, nor my children, nor my children's children: thou shalt deal with me, and with the country where thou hast been a stranger, 
Benefactors are to be recompensed.  according to the kindness which I have showed thee. Then Abram said, I will swear.  
And in this respect also, is King Saul commended, as having done that which was equal and right, in favouring the Kenites, who were the posterity of jethro, the father in law of Moses, because more than three hundredth years before, jethro had dealt mercifully toward the Israelites, at what time they came out of Egypt. Go (saith Saul to them, when at God's commandment he made expedition against the Amalekites, utterly to destroy them with the sword) depart, and get ye down from the Amalekites, lest I destroy ye with them: for ye showed mercy to all the children of Israel. When they came up from Egypt. Upon which friendly watchword of the king, the Kenites separated themselves from the Amalekites, and were preserved. This was one of those few good things which K. Saul did; though in truth, because of his false heart, he neither did this, nor any good thing else very well.  
Let us therefore from him proceed to the more worthy example of King David, a king of the Lords making, not so much a successor of wicked Saul, as the Ancestor & predecessor of all the holy kings of juda and Israel: who did not only many good things; but also, by reason that God gave him an upright heart, he did them singularly well.  
And first of all, let us call to mind, what he did in remembrance of the kindness of jonathan, though jonathan was then dead. The story is reported in the second book of Samuel chap. 9.1. etc. in this wise: And David said, is there yet any man left of the house of Saul, that I may show him mercy for jonathans' sake? Now (as the holy Text saith) there was of the household of Saul, a servant, whose name was Ziba, and when they had called him unto David (for it appeareth that the king was earnest in the matter) he said to him, Art thou Ziba? And he said, I thy servant am he. Then the King said, remaineth there yet none of the house of Saul, on whom I may show the mercy of God? (that is to use a few words of interpretation, the mercy which I stand bound to show, for my oaths sake made to my faithful friend jonathan; even singular kindness and mercy, such as God straightly requireth, and very graciously esteemeth, according to that he saith (specially concerning such causes as this is) I will have mercy and not sacrifice). Ziba then answered the King, jonathan hath yet a son lame of his feet. Then the King said unto him, where is he. etc. Who when he came to the King, he said unto him, fear not, for I will surely show thee kindness for jonathan thy father's sake, and I will restore thee all the fields of Saul thy father, and thou shalt eat bread at my table continually. And as it followeth in the 10. verse of the chapter, King David gave Ziba charge, that he and his sons and servants (whereof Ziba had to the number of five and thirty, that is fifteen sons, and twenty servants) that they should till the land, to the use and profit of Mephibosheth, his Master Saules son.  
I have set this down the more at large, because it containeth an excellent pattern, of the most kind and holy recompense and retribution, which King David made to the son of the father deceased. Wherein let us note, and with the annotation, let us remember, as occasion may require, to imitate this so memorable and worthy example, of a most godly King, so far as any of us shallbe able to approach near unto him, in these four virtues following.  
First, in the care of seeking out the occasion, when it is not brought and presented unto us.  
Secondly, in cheerfulness, when the occasion is found out.  
Thirdly, in loving and courteous dealing with the party, who is to receive the benefit.  
Fourthly, in the bounteous performance of the liberality intended.  
Yea, and let us add to these, a fift virtue; that this, the constancy of King David's kindness, whereof we have a further testimony, in the 12. chap. of the same 2. book of Samuel, where he excepteth and preserveth Mephibosheth, from that execution, which was done upon the sons of Saul, at the request of the Gibeonites, even as God himself also would have it, for a revenge of Saules cruelty against the Gibeonites, contrary to the oath, which joshua and the people made to them, for the security of their lives among them. For King David delivering seven of the sons of Saul, to be executed by the Gibeonites in way of pacification: it is written, that he had compassion on Mephibosheth, the son of jonathan, the son Saul; because of the lords oath, which was between them, even between David and jonathan the Son of Saul.  
But (which is yet more) King David was not only mindful to requite kindness in his life time; but he is careful also, that kindness should not die with him. And therefore, 2. King. 2.7. he on his death bed chargeth his son Solomon who was to succeed in his kingdom, that he should show kindness to the sons of Barzilla● the Gileadite, and that he should let them be among such as should eat bread at his table: for (saith King David) they came to me, when I fled from Absolom thy brother. As though he should say to his son Solomon, according to salomon's own holy Proverb, chap. 27.10. Thine own friend, and thy father's friend, see thou forsake not. etc.  
Now that Barzillai and his sons came thus to David; we may read it testified in the holy story, 2. Sam. 19.31. etc. where also, it is recorded, how thankful K. David was to Berzillai himself, and would presently have requited the kindness of that duty, which of bounden duty, Barzillai was to perform unto him. Nevertheless, because it was done in kindness, and in time of need; king David was ready to have requited it by and by, as it were into his bosom. Come with me (saith he to Barzillai) and I will feed thee with me in Heirusalem. The which his offer when Barzillai refused, by reason of his age, alleging that he was unfit to live a courtier's life: K. David taketh with him his son Chimham, and dismisseth Barzillai, according to his own liking, and promiseth him all princely favour and friendship, that might stand him in any steed. And yet not satisfying himself with all this, he is careful (as was said before) to prosecute the recompense even after his death, to Barzillai his children and posterity. Great therefore was the virtue of King David in this noble point of retributorie kindness and beneficence.  
And we will yet the rather say so, if we shall consider that which is furthermore recorded of him; how he had not only this kind of regard toward all his friends, of the people of God, as 1. Sam. chap. 30.26.27.28.29.30.31. but even towards strangers also, yea even to such, as in common account, were no better than enemies. Nevertheless, he would not forget the kindness, which any showed unto him, in any time of his need. And therefore, as we read, 2 Samuel. chap. 10.1.2. After that the King of the Ammonites was dead, and Hanun his son reigned in his steed: I will show kindness (saith King David) unto Hanun the son of Naash, as his father showed kindness unto me. And therefore he sent Ambassadors to comfort Hanun for his father.  
Finally, the praise of King David's beneficial mind shall live, as long as there shall be any memorial of the death and burial of King Saul and jonathan his son: for beside his mourning for their death, although Saul for his part had dealt very hardly against David: he rejoiced greatly, when it was told him, that whereas the Philistines had hanged their bodies upon the wall of Bethshan, the men of jabesh Gilead had taken them down, and honourably buried them: Blessed are ye of the Lord (saith he to the men of jabesh Gilead) that ye have showed such kindness to your Lord Saul, in that you have buried him. Therefore now the Lord show mercy and truth to you: and I will recompense you this benefit, because ye have done this thing. 2. Sam. 2.5.6.  
As touching the kindness and beneficence of K. David, toward the worship of God, and his house, as a fruit of his thankfulness to him, I omit to speak here, because, that hath been declared at large, in the former part of the Treatise, where the virtues required to this duty have been laid forth: and wherein as we may remember king David was an admirable mirror to us all. Worthy therefore is he to be looked upon of all, as a singular pattern, in all kind of beneficence; but specially of Christian Kings and Princes, who by the grace and bounty of God upon them, in their royal estate, may come nearer to him, in their rich and plenteous beneficence, than any of inferior degree can do.  
But let us (desiring God, the God of all grace, to replenish the hearts of all Christian Kings and Princes, with that measure of bounty, which is beseeming their high places, even from his infinite bountifulness) let us (I say) return with Barzillai, to walk answerable to our own more mean estate and condition. This is once for all a certain truth, that whosoever receive beneficence, they are made thereby (as they speak) Beneficiarij, that is, debtors standing bound to perform all good duty to their benefoctors: and namely to that duty, which the learned do likewise express, 
ANTIPELARGIA, a mutual and interchangeable recompense of a good turn or benefit.  by the greek word Antipelargie borrowed from the name and natural prosperity, which they writ to be in the young Stork, which feedeth the dam when she is old, and standeth in need of help. In respect of which property of the Stork (whereof mention is made jer. ch. 8.7. Even the Stork in the air knoweth her appointed time etc.) it seemeth, that in the Hebrew language, she is called Chasidah of Chesedh which signifieth goodness, mercifulness, or a grateful affection etc. And there is good reason, as hath been observed before; that seeing liberal Benefactors take upon them the affection and office of Parents; they should have the duty of children returned to them again, from such as enjoy the fruit of so parentlike an affection.  
The equity of this compensation or recompense making, is plainly pointed at by the Apostle Paul, 2. Cor. ch. 8. verses 13.14. in that, after many other reasons, alleged to move them to liberality, toward the poor Christians of jerusalem; he addeth this, which now we speak of, in these words. Neither is it (saith he) that other men should be eased and you grieved. But upon like condition, at this time your abundance supplieth their lack, that also their abundance may be for your lack, that there may be equality. As it is written, (to wit, concerning the Israelites manner of gathering Manna described, Exod. ch. 16. verses 16.17.18.) He that gathered much, had nothing over, and he that gathered little, had not the less.  
But may not the recompense be made otherwise then in the same kind? If we had time and authority, here to appoint an Act, and that it might be philosophically disputed and determined; I would desire no better moderator, then wise Seneca, who in his 3. book De Beneficijs, from the 29. ch. to the end of the book, very wittily handleth this question: Whether children may not bestow as great benefits upon their Parents, as they have received of them. And he bringeth many instances, how near at the least, they may attain unto it; if not in some cases exceed them. His purpose in this his disputation, is to very good end, namely to provoke, and encourage or whet on children hereby, to strive unto all good duty and thankfulness to their Parents, as to their chief benefactors. Read him as a heathen writer, and (as Erasmus well judgeth) thou wilt say he writeth in this, as in diverse other points, as a Christian Philosopher; howsoever in other things he bewrayeth himself to be a Pagan or heathen man. His excellent purpose in this his delightful & witty disputation, may appear by his determination of the Question: some of the words whereof I will here, with the good leave (as I trust) of the Christian Reader, briefly and concisely set down.  
These things (saith he, speaking of his former discourse, how children may equal their Parent's beneficence, etc.) they do not take away reverence from Parents, or make their children less dutiful to them, but much better, etc. Dutiful affection, or godly disposition, will be so much the more cheerly, if in this strife of making recompense, it may set upon it with hope of victory, etc. And if we do not in this matter think thus, we shall give liberty to children, and make them sluggish herein, when as we ought to spur them forward, and to say: Go to, ye well disposed youths, there is an honest controversy set on foot, betwixt parents and children, whether have bestowed or received greater benefits. Surely they have not gotten the victory, because they have made the first challenge: or be on the forehand. Only take ye such courage as is meet, and faint ye not, that ye may prevail according to your desire. Ye are not without Captains or leaders in this so godly a fight, who stir you up to the like enterprises with them, and bid ye march on in their footsteps, to obtain the victory oftentimes already won from parents. This is in the 36. chap. And chap. 38. This is the English of his words. No force of words, no power of wit can express how great a work this is, how commendable, and how worthy that it should never slip out of the remembrance of men, for any to be able to say thus: I have been obedient to my Parents, I have submitted myself to their government, etc. In this one thing have I been stubborn, that I would not be behind in benefits. I beseech ye therefore to strive stoutly, and though ye be put to the worse, come again a fresh in battle array: They are happy who get the victory, they are happy also who are overcome. What young man is more noble, than he that can say to himself (for to another he may in no wise speak it) I have vanquished my father by benefits? Who is more happy, than such an ancient man, who hath just cause to tell it, whithersoever he cometh, that his son hath been more beneficial or done more for him, than he hath done for his son? And what is a more blessed thing, then for a man to overcome himself? Thus we see how the Philosopher disputeth, and how he determineth the question of recompense, betwixt the child and the father. And he hath spoken as much, and to as good purpose, as any of the Philosophers have spoken in this point. The which also, I have been bold, thus far forth to set down, hoping that it may be considered with some good profit by Christians, though from the pen of a heathen man.  
But because we have a more certain and sure rule to go by, both in this particular, and generally concerning the doctrine of recompense in all cases, let us now answer the question demanded, from the most excellent and on lie perfect the wisdom of God, out of holy Scriptures. I answer therefore, by a concession and granting of the question, that a recompense (through the blessing of God) may be some other ways then by benefits of the same kind abundantly made; as for example, when for earthly blessings, any are made partakers of spiritual graces and blessings, the which unequal commutation or change of benefits, the Lord most usually worketh, by the hand and ministery of such, to whom he hath committed the preaching of his word and Gospel: according as the Apostle Paul saith, If we have ●owne unto you spiritual things, is it a great thing if we reap your carnal things? 1. Cor. 9.11. And again, in his epistle to Philemon, pleading with him for his unfaithful and runaway servant Onesimus, that he would upon his repentance, receive him again for his sake: I will recompense it (saith Paul) albeit I do not say to thee, that thou owest to me even thine own self. Yea further Rom. 15.27. he treating about that great beneficence of many Churches, sent to the Christians of jerusalem, then in distress through the dearth; he is more bold to tell the Christian Gentiles, that they are debtors unto the christian jews, even for the inestimable benefits sake of the Gospel, which came unto the Gentiles from them: according as it is written: The law shall go forth of Zion, and the word of the Lord from jerusalem. Isai. 2. v. 3. And Ps. 110.2. And therefore the Apostle concludeth, that in so much as the Gentiles are made partakers of the spiritual treasures of the jews, their duty is also to minister to them in carnal things. But this point hath been more fully handled before, from the beginning of the third chapter of the former part of the Treatise. Let us therefore, leaving this point, hast forward.  
Verily Prayer itself, from the faithful and fervent heart of every true Christian, though they be private persons, & no Ministers & Preachers of the word; it is such an alms out of such a blessed treasury and storehouse, that it easily countervaileth the outward value of that external alms, which the rich man taketh out of his purse or coffer, yea though he open the strings of his purse wide, and stretch out his hand very liberally.  
Nevertheless, the widest opening of the heart unto Prayer, must not shut out the care of retribution, no not in the same kind, whereby any stand indebted, or not in the like measure, if so there be need, and if God give ability to cause the measure to be pressed down, and to run over, according to that which was affirmed before. Neither must it shut out the care of benefiting the posterity, of those which have been good unto us. And here also, for want of a fit place, let us consider from the example of the people of Israel, that it is a duty of thankfulness, to honour special good men, with special honour even after their death, 
Benefited men even thereby stand bound to be beneficial.  in their burial: for so it is written of the people of Israel, to their commendation, that they buried jehoiada the high Priest, in the City of David among the Kings, because he had done good in Israel, and toward God and his house. 2 Chro. ch 24.16.  
Now finally, as a help to this fruit of thankfulness, by care of making recompense; it is necessary, that every man's heart be a faithful register of all the kindness and beneficence, which he is made partaker of. Yea, and because the memory of every one of us is less apt to remember what we own, than what we make reckoning to be due unto us; it were requisite, that every one should have some book of record, thereby to be helped, by the sight of white and black (as they say) to call to mind, from a long repetition of the years and times that are past, both from whom, & in what measure, we have been succoured, by the beneficence & merciful relief of this and that good servant of our God. Whereunto well may that serve, which was observed in the entrance of this treatise concerning the similitude which the Apostle alludeth unto. Philip. 4.15.  
We have been long in this third fruit of thankfulness. The fourth is this, that for want of occasions to make recompense to benefactors; or for want of necessity on their parts, or their children's, that we learn from their example, and by experience of God's mercy by them, to be ourselves the instruments of God, to exercise as much goodness and mercy, as we may. And if we be not able from the purse, yet by good counsel and holy instruction, by faithful dealing, by that credit we have with others, by earnest suit for them in good and honest causes, etc. For there shall doubtless never want occasions of beneficence, one way or other, to those that be beneficially and helpefully minded. The poor (saith our Saviour Christ) shallbe always with us. And so long as sin is in the world; yea in the children of God, though not reigning, and as long as the children of this world are violent and deceitful, to oppress and deceive, specially the true servants and children of God; and as long as the devil their arch-enemy, beareth any sway in the world, & ruleth in the hearts of the wicked, to push them forward to malice and persecute the true worshippers of God, of blind zeal to their own false religion and superstition: Finally, so long as God himself seethe it meet, yea good and profitable for his children to be humbled, and that their faith and patience should be exercised & tried (all which both will & shallbe, so long as this world lasteth) even thus long therefore, will there be manifold occasions, for the merciful (who for the time are rescued and spared of God) to show all kind of mercy and goodness, to those that be in present affliction. The which occasions all stand bound to take knowledge of, & to tender and relieve all afflicted ones to their power; whosoever will show themselves kindly children of their heavenly father; specially (as was said in the beginning) such as have had special experience of God's mercy, in the beneficence and goodness of many other toward them. As for those, that shall not regard to do thus; they may see in the parable, of him that taketh his brother by the throat, for a hundredth pence, notwithstanding the king had forgiven him a thousand talents; what shallbe their portion, in the end. For the king his master, hearing of the outrage, by such of the fellow-servants, as were sorrowful beholders of it; he calleth him and saith to him, O evil servant I forgave thee all that debt, because thou praiedst me. Oughtest not thou also to have had pity on thy fellow, even as I had pity on thee? So his master was wroth, and delivered him to the jailers, till he should pay all that was due to him, Mat. 18.23.24. etc. Such shallbe the lot of all unmerciful and unthankful men; specially of such, as having received mercy themselves do, in stead of mercy, exercise cruelty against others. But of this more in the chapter following. Hitherto therefore of the four fruits of true thankfulness for benefits received, in such order, as they were at the first set down and mentioned.  

Benefits must be used as encouragements to godliness.  Now beside all the former graces, it is yet further requisite and necessary, according to the last clause of the Definition of the Christian Receiving of beneficence; that every one, whosoever is a partaker thereof, should be careful conscionably, and in the fear of God, to employ that which hath been Christianly given, to the same good and holy ends for the which it was given. It hath always been accounted a sin of infamous unfaithfulness, whether toward the dead or the living, that any put in trust, should break the will and appointment of either of them, when according to their lawful interest and power, they have willed and disposed of any thing well. Verily, it is no less sin, for the parties themselves who are benefited, to violate the godly will and purpose, either of the one or the other, by abusing that which hath been bequeathed or appointed unto them, either to nourish them in idleness, or to embolden them to riotous and hurtful enterprises; when as their benefactors intended thereby only to comfort and encourage them in the ways of godliness, to the honour & praise of his name: they knowing that outward wants, specially if they be great, are a great hindrance of the good proceed of those that be virtuously inclined. If all that we live by, had been gotten by the sweat of our own brows, yea & though by our diligence & industry we had obtained great wealth & abundance; yet were we bound to use all that we enjoy, soberly & thriftily, without stripe or waist, as they say. But much rather are we to do so, if above our own care & travel, we be fed and maintained, either in whole or in part, with so holy a provision, as is the contribution of those, whom God honoureth with the name and title of his Saints. All the excess which beseemeth those, that are thus provided, for it is their abounding in true & hearty thankfulness unto God. Moreover and above all that thanks, which belongeth unto those, by whom God showeth so great favour unto them. For this is the chief and final end or scope of all liberality, and of all the comfort and refreshing which it is accompanied withal even the honour, and praise, 
The use of Benefits is to encourage to godliness.  & glory of our most gracious and merciful God. And thus the Apostle Paul teacheth us, and all Christians very notably in the latter part of the 9 ch. of his 2. epist. to the Corinth. from the 11. verse to the end, he there making this the last and most weighty reason of his exhortation, to the plentiful practice of this excellent virtue of liberality: That (saith he) on all parts ye may be made rich unto all liberality, which causeth through us (that is, by our ministery) thanksgiving unto God. For hereunto doth the Gospel, in the ministration and preaching thereof, effectually provoke the hearts of the relieved Christians. And then the Apostle proceedeth, and addeth to the former words, these which follow: For the ministration of this service not only supplieth the necessities of the Saints, but also is abundant by the thanksgiving of many unto God. Who (as the Apostle further saith) by the experience of this ministration, praise God for your voluntary submission to the gospel of Christ, and for your liberal distribution to them and to all men. And by their Prayer for you, desiring after you greatly, for the abundant grace of God in you. Whereupon the Apostle himself, ravished as it were, with the beauty of this grace, in the last verse of the chapter, breaketh forth into most hearty thanksgiving, saying, Thanks therefore be unto God for his unspeakable gift. The Apostle calleth the exercise of Christian liberality and beneficence an unspeakable gift of God, because, as we had occasion to observe before, it is not only in the use exceedingly precious, to stir up those that are partakers of the sweet fruit thereof, to thanksgiving unto God: but also, because unless God should by the mighty grace and power of the holy Ghost, work this grace in the hearts of his children, they could not possibly get that great victory against self-love, covetousness, distrust in God's providence, unmercifulness, yea, against the very power of the devil who laboureth with all his might to hinder this work, which he seethe to bring so great glory to the Gospel; which victory notwithstanding must needs be obtained, 
The final ●se of beneficence is the glory of God.  before any can be truly liberal and beneficial indeed. Thanks (therefore may we worthily say with the holy Apostle) yea Thanks (again) be unto God for his unspeakable gift. And God stir up the hearts of all relieved Christians, both more & more to be thankful to his Majesty, and also to pray more earnestly for his blessing upon all good instruments of his, whomsoever be graceth with this so excellent a gift. Amen.  
Thus far therefore, touching the virtues necessary to the right Christian receiving of holy and Christian beneficence: which are, as we have seen, Sobrietis of mind, Reverence Thankfulness, and as fruits thereof, Prayer to God for such as be beneficial, Recompense, Good report, Beneficence to others, and generally, a Godly and sober life, as a perpetual fruit of so gracious a watering from the hand of God. Wherewithal we have likewise seen, which are the contrary vices to be avoided in the same: that is to say, All hungry & covetous lingering after gifts, or on the other side, a rude Refusal of them, being freely offered, of a counterfeit or over bashful modesty, and much more, All obstinate or disdainful refusal: likewise, Light esteeming of the liberality and contributions of the Saints of God: unthankfulness also: Furthermore, 
Read Act. 6.1. dianes ●ng.  Envy against such, as any perceive to be more beneficially relieved, than they think themselves to be: and finally, A lose and unchristian life, without special regard of the right use and end of Christian beneficence. The which sins, they are so heinous in the sight of God, that it cannot be but his justice must needs take vengeance of them. To the declaration whereof we have appointed the next Chapter, as it followeth, for the conclusion and shutting up of this whole Treatise.   

CHAP. III. 
The greatness of the sin of unthankfulness.   
Of the greatness of the sins, and of the like punishments of unthankful and irreligious receiving and abusing of Christian Beneficence.  
ALthough it be very true (as hath been declared in the beginning of this Treatise) that the nature of a gift requireth, that it be very frank and free; because otherwise, it is rather a mercenary bribe, or as a secret snare to the receiver, to indebt & entangle him to the care of some unjust requital, or to hinder and stay him from the doing of some good duty, which a good conscience would challenge at his hand. Nevertheless, he that receiveth the most free gift, standeth bound (as hath been showed in the former Chapter) to perform the best duty he can to the Giver; yea, by so much the more straight bond of duty, doth he stand bound by how much the heart of the Giver is more free from expecting or desiring any the least recompense again.  
The left hand of the Giver must not (as hath further been showed) know what the right hand doth, when he giveth his alms, and showeth mercy to any: that is, it must be free from ostentation, & from every other sinister affection: but not only the right hand, but also a right heart of the Receiver must faithfully score up, and keep an advised register of all whatsoever he receiveth.  
It i● worth●lie reckoned for a virtue in th●●●●●ifull man, 〈…〉 forgetteth what good he hath already done, and laboureth still to do more and more good, acknowledging himself, as hath been further alleged, that he is but an unprofitable servant, accorcing to that of our Saviour Christ. Luke. ch. 17.10. And according to that which the the Apostle Paul professeth, I forget that which is behind; and endeavour myself to that which is before. Philip. 3.13. Likewise the merciful man in the 25. of Matth are described to say, Lord when saw we thee hungry and fed thee. etc. But it is to be at counted a foul vice, for him that receiveth a benefit, to forget it, or to make less reckoning of it than it deserveth, yea, if he do not upon the sight of former unthankfulness, labour to be the more thankful afterward.  
If a man should have only the experience of God's goodness and mercy, in moving the hearts of men, to be favourable unto us, in a civil course, and in external respects only, after the manner of worldly friend's we could not but think ourselves to be bound to yield duty and thanks, both to God and to men alike as joseph acknowledged himself bound, to be faithful to his heathen master, because he had showed him great kindness and favour, and to the Lord God especially, who moved the heart of his master so to do. Gen. 39.8.9. But when as God vouchsafeth, to mo●e the hearts of his dear children, to show us Christian kindness, and to bestow gifts upon us, for the love which they bear us in the Lord, and for his sake: insomuch as the Lord himself doth thereby confirm his own love, which he beareth us, as it were by more choice and honourable witness: this aught more mightily to affect us, and in the sweet consideration hereof our hearts ought to be enlarged, to yield forth the most holy and excellent duties of thankfulness, both unto God, and to every such one of his good servants, whom we may not doubt to be of the blessed number of his elect children. For seeing that all unthankfulness and neglect of duty, even to the unworthiest sort of benefactors, is sinful and displeasing before God, and so consequently very justly subject to his curse: much rather then, is that ingratitude and undutifulness, which is called for, by so sweet and amiable an entreaty, as is that voice as it were, which the holy and christian beneficence of the Saints of God, soundeth in our ears, condemned of God and all good men; and accordingly, shall be more severely punished of God, unless those that thus heinously sin, prevent the punishment, by timely repentance.  
Ingratitude is very severely condemned by that natural light of reason, which God hath reserved in men: as may appear by the sayings of the heathen. All men (saith Cicero) hate such as be unmindful of the good turn, which hath been done unto them. And again, there is no evil wanting where ingratitude taketh place. Whereupon also, they have judged it worthy to be punished by death. Why then hath it not been so punished among them, may some say? They themselves render the reason, because of the difficulties incident to the proceeding, which would fall out in course of law against it. For the number of unthankful persons (as they observed) is always infinite, so that all courts would not suffice, to hear and determine the causes and actions, that might this way be commenced. And further, say they, within what space of time, should a man, neglecting duty, be arrested and attached as an unthankful man? etc. Therefore (saith Seneca speaking in the name of the rest) we have condemned it, as worthy hatred, and we have left it among those thinger, which we commit to the revenge of God. Only (saith he) the Macedonians made ingratitude liable to an action, and to bear suit in law. And it is observed, concerning Alexander the Macedonian King, and concerning julius Caesar, Emperor of Rome; that albeit the one did exceed in the bountifulness of giving, the other in the clemency and favour of forgiving injuries: yet neither would the one give, nor the other forgive unto such, as had before showed themselves unthankful.  
Now seeing heathen men are thus severe against this sin; it is less marvel, though such writers, as have been enlightened and taught from the holy word, and Scriptures of God, do so vehemently inveigh against it, as we may read that they do. Ingratitude (saith one) seemeth to me to be a most grievous vice, an unworthy vice, surly, yea full of all indignity. And an other: Detestable is the forgetfulness of grace and favour showed, and all concealing of benefits bestowed. But that unthankfulness passeth all (saith a third) which maketh the good will of him that hath deserved well, the occasion of his unthankfulness. For as experience showeth, some are so wicked, that they delight to speak the worst of those that have deserved best of them. So true is it, that an other saith: It is more safe to offend some; then to deserve well at their hand. More safe (I say) for the avoiding of their ill tongue; in so much as they seek to make proof by their hateful dealing that they are nothing beholding to a man.  
But leaving all other writers, let us come to the holy Scriptures themselves; and from them, learn what judgement the Lord God (who in all things judgeth most righteous judgement) hath of this sin; and consequently, what punishment he hath awarded against the fame.  
And first, let us begin with unthankfulness to his own most bounteous and divine majesty; seeing unthankfulness to God, is the root of all unthankfulness to men. And again, unthankfulness to good men, redoundeth from man upon God himself, whose work only, both the work, and also all affection and disposition of the heart of man to goodness and mercy is. For, seeing (as our Saviour Christ affirmeth) None is good save one, which is God: Matth. 19.17. it must needs follow, that who soever hath any sparkle of true goodness, or inclination to goodness in him, he hath received it, as a grace from the good spirit of God. Wherefore, I do willingly suppose, that how soever it may seem not so properly pertinent to this Treatise, to speak of unthanfulnes to God: that yet I shall not perform altogether a thankless office to begin herewithal, and so proceed to that unthankfulness which is in man toward man.  
First, therefore to lay forth the heinousness of the sin of unthankfulness to God, the only fountain of goodness, that one place in the first chapter of Paul's Epistle to the Romans, verses 21.22.23. may abundantly suffice. The Gentiles (saith the holy Apostle) are left without excuse: Because that when they knew God they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was full of darkness. When they professed themselves to be wise they became fools. For they turned the glory of the incorruptible God into the similitude of the image of corruptible man, and of birds, and of four footed beasts, and of creeping things, etc. Behold here, what a great palpable darkness followeth upon the putting out of the light of knowledge, by miserable unthankfulness: and also what a flood of wickedness breaketh in, by the pulling up of this sluice as it were. For no doubt, if the Gentiles had been thankful to God, in any measure of truth, as they ought to have been, considering the Lord left not himself without witness among them, as the same Apostle testified, Act. 14. verse 17. in that he did good, and gave them rain from heaven, and fruitful seasons, filling their hearts with joy and gladness: they had surely prevented all that extremity and outrage of iniquity, which for want hereof they fell into.  
The same thing doth the same Apostle give again to understand, in his Epistle to the Ephesians, chap. 5. verse 4. in that he opposeth it unto many sins: that is, to fornication, and all uncleanness, and covetousness, and filthiness, and foolish talking, and jesting, all which (as the Apostle telleth christians) are things not comely: in that (I say) to all these vices, he opposeth this one singular virtue of Thanksgiving. As though he should say, this aught to be as a strong bar against all them; whereas on the contrary, if thankfulness to God be wanting, and no due consideration had of his mercies; the door is set wide open unto them.  
Not without great cause therefore doth the Lord by his holy Prophet Isaiah, chap. 1. ver. 2.3. etc. so vehemently reprove his people for their unthankfulness unto him, Hear o heavens, & hearken o earth (saith Isaiah) for the Lord hath said, I have nourished and brought up children, but they have rebelled against me. The Ox knoweth his owner, and the Ass his masters crib, but Isarael hath not known, my people hath not understood. Ah sinful nation, a people laden with iniquity, etc. So then, we may easily perceive, that this sin must needs be a heinous sin, which traitorously letteth in so huge an host of enemies to trouble heaven and earth as it were. What shall we therefore make less of unthankfulness to God, then to be an utter trampling of all Gods gracious benefits, blessings, and mercies under our feet? what shall we make it less, then as a whirlpool, or bottomless pit to sink, & swallow up, & consume the blessings of God, to no good use, how infinitely soever they be? Yea how can we make it less than to be a most contemptuous lifting up of the heel against God himself, after the manner of the pampered beast, which very mischievously striketh his master, from whom he hath all his provender? Deut. 32.13. etc. He that should have been upright, when he waxed fat spurned with his heel, etc. Finally, what can any man make less of it then a most rebellious arming of men, even like Giants, to fight against God in heaven, as it were with his own artillery and weapons, here upon earth?  
The sin therefore being so heinous, how (think we) can it stand with the perfect justice of God, that the punishment should not accordingly be very sharp, 
The punishment of unthankfulness to God.  yea manifold and most grievous and heavy? And verily, so it was upon all Israel, as followeth in that first chapter of the prophesy of Isaiah. For in respect of the sundry & great plagues, which fell upon them for the same their unthankfulness to God; they are compared, as it were to some spittle-house man, who hath no part sound in him. For (as the Prophet frameth his description of their pitiful estate) From the sole of the foot unto the head there was nothing whole, but wounds, and swelling, and sores full of corruption: & that also without wrapping and binding up, and without mollifying with oil. etc. Read also Psal. 78. and Psal. 106. The Apostle Paul also, in that his first chapter of the epist. to the Rom. alleged before, showeth how horribly the Gentiles were punished for their unthankfulness, he writing thus of them, from the 24. verse of the chapter. Wherefore also (saith the Apostle) God gave them up to their hearts lusts, unto uncleanness, to defile their own bodies between themselves, etc. And ver. 28. he openeth the cause of it. For (saith he) as they regarded not to know God, even so God delivered them up into a reprobate mind, to do those things which are not convenient. They being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, etc. This verily is a most grievous punishment, when one sin of the wicked is punished with another: that is, when they are given over from sin to sin, howsoever the burden of this punishment, which maketh way to all plague and punishment, is not discerned of the wicked. The Apostle therefore addeth further, chap. 2. vers. 4.5. They that despise the riches of God's bountifulness, and patience, and long sufferance, not knowing (that is, not regarding to know or consider) that the bountifulness of God leadeth to repentance: They do after the hardness of their hearts, that cannot repent, heap up unto themselves wrath against the day of wrath, and of the declaration of the just judgement of God, who will reward every one according to his works, etc. So likewise in the former place of the Epist. to the Ephesians: For such things (that is, for such vices as break forth and bear sway among the wicked, for want of thankfulness to God, as the Apostle had rehearsed in the words going before) the wrath of God cometh upon the children of disobedience. unthankfulness itself, in that it is a neglect of duty to God, is a great sin; and that which God punisheth sharply, in his own children, like as we read of King Hezekiah, that good king, that wrath came upon him from the Lord, because he did not render to the Lord, according to the reward bestowed upon him, 2. Chron. 32.24.25.26. Howbeit, insomuch as Hezekiah being reproved, did humble himself, both he and the inhabitants of jerusalem, therefore they prevented the extremity of God's wrath, so as it fell not upon them in the days of Hezekiah. Now therefore, seeing the Lord cannot spare this sin, when it is found with neglect of duty, in his best servants for a time: how should he not punish it in the wicked, in whom unthankfulness is accompanied with a black guard of all kind of foul vices, and abominable sins beside? May it not be justly said to the shame of all such, as Moses spoke to the unthankful Israelites, Deut. 32.6. Do ye so reward the Lord, ò ye foolish people and unwise. Is not he thy father that hath bought thee? he hath made thee, and porportioned thee, etc. And if for all this, they that be unthankful, will be unthankful still, notwithstanding all the infinite mercies of God revealed upon us, specially now in the days of the Gospel, both earthly and heavenly mercies for body and soul, for this life and for ever, upon ourselves and all ours: which ought to inflame our hearts, to power forth perpetual praises and thanks, to the glory of his most blessed name, may we not justly say further, as Moses spoke to the people? The fire shall kindle in God's wrath, and burn to the bottom of hell, and consume the earth with her increase, and set on fire the foundations of the mountains. The Lord will send plagues upon them, and bestow his arrows upon them. They shall be burnt with hunger, and consumed with heat and bitter destruction. And may not the Lord himself, as it is written, Psal. 107. turn a fruitful land into barrenness, for the wickedness of them that dwell therein? Yea may he not justly take away the hedge of his vineyard, & break down the wall thereof, when in steed of sweet grapes, it bringeth forth those that be sour and wild? That is, when there is oppression in steed of judgement, & crying out in steed of righteousness. Isa. 5.5, etc. For seeing unthankfulness, as hath been declared, is both the breeder, & also the nourisher of all sin, carrying all sin, as it were, in the womb of it, like to those most ill-favoured and lean kine, which did eat up as many well liking and fat kine, but when they had eaten them up, were still as lean and ill-favoured as at the beginning: of the which we read, Gen. 41 19.20.21. Well therefore may the fullness & perfection of all wrath and punishment be cast upon all such gormandizing Cormorants, who consuming Gods blessings, yield no fruits of thankfulness unto him, but remain continually lean, barren, and blasted that way. The hope of the unthankful shall melt away as the winter ye, and flow away as unprofitable waters. Wisdom. 16.29.  
And great reason, why unthankfulness to God should be so heinous in his sight; and why also he should punish it so severely, partly here, but more fully after this life ended: not only for the causes already alleged, but for many other, as first, for that God doth in vain so often & so earnestly put such unthankful ones in mind of their duty herein, as Ps. 50.14. Offer unto God praise. And Eph. 5.20. Give thanks always for all things unto God even the Father, in the name of our Lord jesus Christ. Likewise Philip. 4.6. Col. 4.2. 1. Thes. 5.18. and in many other places.  
Secondly, because that which is in all equity a most due debt, is most unjustly denied & withheld from him, as 2. Thes. 1.3. We ought to thank God always, as is meet, etc. & ch. 2.13. We ought to give thanks alway to God for you, brethren, etc. And if for others, then also much rather for God's love & favour, & all the fruits thereof toward ourselves. And Ps. 29.2. Give to the Lord the glory due to his name.  

Reasons of the punishment.  Thirdly, because thankfulness is a special good duty, wherewith the Lord is singularly well pleased. as Psal. 92.1.2. It is a good thing to praise the Lord, etc. And Psal. 69.30.31. I will praise the name of God with a song, and magnify him with thanksgiving. The which shall please the Lord better than to offer a young bullock that hath horns and hooves.  
Fourthly, because it is as the singular ornament of our own profession of God's holy worship, as Psal. 33.1. Rejoice in the Lord, o ye righteous: for it becometh upright men to be thankful. And Psal. 135.3. Praise ye the Lord, for the Lord is good: sing praises to his name, for it is a comely thing. And Psal. 147.1. Praise ye the Lord, for it is good to sing unto our God: for it is a pleasant thing, and praise is comely.  
Fiftly, because by our thankfulness, we make special profession of our faith: and give the greatest glory, we can yield unto him, in the acknowledgement of his providence, and of his truth, in the performance of his promises, etc. as Psal. 66.1.2. etc. Rejoice in the Lord ye inhabitants of the earth. Sing forth the glory of his name: make his praise glorious. And Psal. 96.8. Give unto the Lord the glory of his name. And Psal. 50.23, He that offereth praise glorifieth me: saith the Lord himself.  
But on the contrary, all unthankful persons dishonour God, they justly displease him: they disgrace themselves: they show themselves void of faith: they tread under foot the commandment of God, etc.  
Thus much of the sin of unthankfulness to God, how heinous it is in his own nature, and in the sight of God; and accordingly, how grievous the punishment is, which in the justice of God, belongeth unto it. It followeth, that we consider likewise, of unthankfulness to men, both how grievous the sin is, and also who severely God will punish it, according to the testimonies of his holy Scriptures, as was propounded and determined before.  
Concerning the greatness of the sin of unthankfulness, betwixt man and man, that place of holy Scripture, 2. Tim. 3.1. among sundry other places, 
The greatness of the sin of unthankfulness to men.  may justly be one; where the Apostle rehearseth it among those heinous and noisome sins, by the abounding whereof, the times should grow very perilous in the last days. For men (saith the Apostle Paul) shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, etc. unthankfulness therefore, being one special sin, Whereby the times will grow perilous, or grievous and tedious, yea even to good & merciful men, while they shall see all beneficence trodden under foot and perverted, by the which, they would gladly draw many to the love and obedience of the Gospel of God: it can not be less esteemed, then for a very heinous sin. And the rather also, because not only the beneficence of other good Christians, cannot prevail to draw them to the love of godliness; but even the beneficence and all reverence which is due to Parents, is easily despised of unthankful persons. For if children shall despise their Parents, and all that they have done for them, in the care and cost of their education: whom then will they regard? To whom can they be ingenuously thankful?  
And therefore is it also, that in his divine wisdom, our S. Christ doth so vehemently inveigh, and cry out against the pharisees, who by their blind and covetous traditions, hindered the thankfulness, and remuneration and recompense, which children own to their poor Parents; they thereby making the law of God (namely, the fift commandment, Honour thy father and thy mother) of no authority as our Saviour chargeth them Mat. 15.3.4.5. etc. And john ch. 10.31.32. and before that, ch. 8.44. he convicteth many of the jews, to be the children of the Devil, and not of God; because they went about to stone him, who had wrought many good works among them. And verily, infinite was the goodness, and mercy, & beneficence, which our Saviour Christ wrought, above all other men, that ever were, both to the souls and also to the bodies, of an infinite number of men, while he was in his humanity here upon the earth; though indeed, he distributed no great sums of money among them. And yet behold, all was not able to subdue this fury of unthankfulness, which had bereaved them of all dutiful regard of his good works wrought among them. See therefore the strange nature of this sin, which where it taketh place, breedeth the greatest trouble and disquietment, yea the greatest malice and outrage that may be; further than it is kerbed and restrained by the almighty power of God, which only is able to suppress the fury of the wicked.  
Here therefore, we are again to observe, that albeit unthankfulness to men, did rest only in the neglect of the duty of thanks; yet were it to be condemned much more among Christians, then among the heathen, whose great hatred against it, we have seen testified before. And so we find it noted, to the reproof of Pharaohs butler, Gen. ch. 40.23. because he did so long forget joseph, who had been so great a comfort to him, while he remained in prison with him; yea, because he forgot him, although joseph had entreated the Butler to show him mercy, and to be a means to Pharaoh that he might be delivered out of his unjust imprisonment. But we see that unthankfulness to men goeth not alone, likewise as we saw before, that unthankfulness to God, goeth not without an unruly train. And therefore also, it maketh itself so much the more heinous and troublesome or grievous, as the other hath showed itself to be. Whereupon, let this now be noted, for a grave and weighty admonition to all, that so soon as the heart ceaseth to be thankful, for benefits received of good and merciful men, so soon doth it begin to grow hurtful and pernicious against men.  
The which admonition, that it may the rather take place with us, let us consider of the warnings which the holy Scriptures of God give us, against this most wicked practice, both by precept, and by the discovery and rebuke of those, that have wickedly practised the same. And so will we come to the punishment of this sin.  
For Precept of admonition against it, we may well call to mind, that which the Apostle setteth down, Rom. ch. 12.17. etc. and 1. Thes. 5 15. where the holy Apostle according to the instruction of our Saviour Christ, Matth. 5 44. chargeth all Christians, to be so far from recompensing good with evil, that they should not recompense one evil turn with another; but contrariwise, that they should overcome evil with goodness.  
But that it doth not seldom fall out otherwise, it may appear by the complaints of the servants of God, against examples of contrary evil practice, and also by common experience.  
Of these evil examples of most unthankful practice, we have the special complaints of job, David, & the prophet jeremy. Of jobs complaint we read in the beginning of the 30. chap. of his book. For after that he had protested his kind and merciful course of life, all the time of his prosperity, as hath been alleged in the first part of this Treatise, out of the 29. ch. he breaketh into this speech: But now (says he) they that are younger than I, mock me: yea they, whose fathers I might have despised to set with the dogs of my flock, that is, to give them a place among my poor shepherds and other herdmen, to have part of that which they cast to their dogs, etc. And then it followeth, verse. 9 etc. Now I am their song, and I am their talk. They abhor me, and fly far from me, and spare not to spit in my face. Because that God hath loosed my chord, and humbled me, they have loosed the bridle before me, etc. This is the complaint of job.  
The complaint of David is set down in divers places. Namely, Psal. 7.4. where he saith, he was vexed without cause of him whom he had delivered. And Psal, 35.12. They reward me evil for good, to have spoiled my soul. He had not only one such a principal adversary, and as it were a ringleader or captain, but he had many other, that joined with that chief adversary against him, though they had no more just cause to do so, than their leader had. And Psal. 38.20. They also that reward evil for good are mine adversaries, because I follow goodness. And Psal. 109.4.5. For my friendship they were mine adversaries, but I gave myself to prayer. And they have rewarded me evil for good, and hatred for my friendship. And Psal. 120.7. I seek peace, but when I speak thereof, they are bend to war. Hitherto of the complaint of David.  
Now, how the Prophet jeremy complaineth against the same kind of most unthankful men, we read in his prophesy, chap. 18.20. And he putteth up his complaint to God, appealing from such unequal adversaries to the most righteous judge. Shall evil be recompensed for good, saith the Prophet? For they have digged a pit for my soul: remember that I have stood before thee to speak good for them, and to turn away thy wrath from them. Where it is worthy to be marked, that Prayer is reckoned for a singular benefit, to those that are prayed for, even by the judgement of the Lords high court of heaven; how lightly soever, they through their own wickedness, esteem of it, and frustrate the effect thereof. Such is the complaint of the Prophet jerimiah. Whereby, together with the former complaints of job, and David (they all being very good and merciful men) we may perceive what is the intolerable unthankfulness of the children of this world, against the children and servants of God, who do every way seek to procure the greatest and best good they can unto them.  
But what is all this, in comparison of that unthankfulness of the jews, to our Saviour Christ, mentioned before; who notwithstanding he was infinitely, above all other, whether David or jerimiah, or any other, or all, both Prophets, Kings, and Priests, most tender in all compassion, and most bounteous in the exercise of all goodness toward them, and all men: they were nevertheless most ingrateful, yea most malicious and spiteful against him to the death, as we saw from the 10. chap. of the Evangelist john: and as the effect itself confirmed by experience, and most devilish practice in the end.  
And touching experience, who is it, even to speak generally, that exerciseth himself in doing good, whether to the bodies, and outward state of men, or to their souls, and true welfare thereof, specially if they make that the end of all their kindness, to draw them from sin to faith and obedience to God, as all right good & godly men do. Who hath not (I say) some uncomfortable experience of unthankfulness, yea of bad requital, at the hands of those, whose benefit and salvation they seek.  
The good use now, both of experience, and of examples of unthankful persons, must not be thereby to discourage the minds of any from doing good, that their love should be quenched by the unkinknesse, or hatred and malice of other: but according to those former good examples of well doing (we looking principally to the unweariablenesse of our Saviour Christ in most constant continuance of doing the greatest good, though he was requited at the hands of the most part, with the most bitter and worst requital that might be) we also, every one in his measure, may confirm ourselves in a good and merciful course against all offences whatsoever: yea though they do at any time a rise from such, at whose hands we should least look for them, even such as any have reputed to be most faithfully affected toward them. For doubtless, the work of all such shallbe of special account with the Lord; who assuredly, will so much the more abundantly requite the constant goodness and mercy of his servants, by how much, they are worse recompensed in this wicked world. But on the contrary as touching all unthankful ones, by how much they render the greater evil for the greater good; 
The punishment of unthankfulness to men.  they shall be sure to have so much the greater portion of the greatest punishment and vengeance, that may be, from the just hand of God, who challengeth vengeance to belong unto him, and will certainly and fully repay, 

Note also the sin of unthankfulness is great even in this, that in dscourageth many from liberality, & causeth the love of many to wax cold, as our Saviour Christ teacheth, Matt. chap. 24.12. It should not be so: but experience showeth it to be true by reason of man's infirmity.  
Wherefore not without cause have even the heathen condemned unthankful persons as common enemies to the poor & needy.   as he himself protesteth, Rom. 12.19. and Heb. 10.30. and in many other places. Of this punishment of unthankfulness therefore, let us now henceforth come to consider.  
Here, first of all, the holy Proverb offereth itself, for a plain and familiar confirmation. For he that rewardeth evil for good (as saith King Solomon, speaking by the holy Ghost) evil shall not departed from his house, chap. 17. verse 13. And in that he maketh mention of the house of the ungracious or mischievous unthankful man, which is the highest degree of unthankfulness; it is more than if the holy Proverb had affirmed, that evil should rest upon his own person alone. For hereby it is plain, that in so much as usually the wife, and children, and servants of the unthankful man, are wrapped in his sin: for naturally we are all of us unthankful, and will easily be drawn into it: therefore they are partakers of the punishment with the master of the family: unless happily, they shall by the grace of God, wind themselves out of the guiltiness of his sin, like as that godly wise Abigail and her servants did, from partaking with Nabal her husband in his sin; and so escaped the punishment, hasting toward them all by means of the same.  
Wherefore, to say no more of Nabal, that great and rich churl, save only this, that in so much as David being with his four hundredth men in the wilderness of Paran, was very good to the servants of Nabal, so that his men took nothing from them, but were as a wall of defence both night and day: thereupon Nabals own servants tell their Mistress, that they feared some evil would surly come upon their Master, and upon all his family, because of his churlishness: 1. Sam. 25. verses 14.15. etc. Let us take a further view of some other examples, how God hath punished this wicked unthankfulness, and how also he hath armed and authorized many menaces and threatenings against the same, which shall surely, in their due times and seasons, take place against all offenders, whether particular persons, or whole people and nations.  
Our first example to this purpose, shall be the Egyptians; who because they forgot that great preservation, which God gave them by the hand of joseph, against their seven years of scarcity, dearth and famine; and for that they dealt very cruelly, against the people of Israel, for whose cause God vouchsafed to bless them: they were afterward destroyed, both they and their king, by the mighty and high hand of the Lord from heaven. And the rather, because they despised the more gentle corrections of the Lord, whereby he called them to repentance, Exod. 1.8. etc. and chap. 7. etc. and ch. 14.16.  
The Ammonites, Moabits, & Edomits, who were favourably dealt withal by the people of Israel, when they came out of the land of Egypt, and passed by them toward the land of Canaan: for according to the commandment of God, they did in nothing molest or annoy them: in so much as these people, notwithstanding the favour which Israel showed unto them, did afterward maliciously conspire to make bloody and cruel war against Israel, they were for a just reward, overthrown and destroyed, one by the sword of another, as is recorded in the holy story of K. jehoshaphat, who at the same time was king of judah. For the good king had prayed to God against them, amplifying the wickedness of their enterprise, from that former kindness of Israel, though long before showed to their ancestors, as we read 2. Chron. 20.10.11.12. in these words; Behold (saith king jehoshaphat, in his prayer against them) the children of Ammon, and Moab, and mount Seir, by whom thou wouldst not let Isral go, when they came out of the land of Egypt: but they turned aside from them and destroyed them not: Behold (saith king jehoshaphat) they reward us, 
The punishment of unthankfulness to men.  in coming to cast us out of thine inheritance, which thou hast caused us to inherit. O our God, wilt thou not judge them, for there is no strength in us to stand before this great multitude that cometh against us, neither do we know what to do: but our eyes are toward thee, etc. Such was the prayer of the godly king: the effect of it is testified in the 20. verse. The Lord laid ambushments against the children of Ammon, Moab, and mount Seir, who were come against judah, and they slew one another. This judgement fell upon them because they went about to recompense evil for good, as king jehoshaphat alleged before the Lord in his prayer against them.  
And in the same second book of Chron. 24. vers. 22. etc. Because joash, king of judah, remembered not the kindness which jehoiadah had done to him, but in a rage slew his son: yea, and that also very unjustly, even because he had at the commandment of God, rebuked both him & the people for their sin: the Lord therefore very shortly after, sent the host of Aram against him, which destroyed all the princes of the people. Yea, though they came with a small company of men, yet the Lord delivered a very great army of the people of judah into their hand, because they had forsaken the Lord God of their fathers. A manifest proof whereof was this, that they slew the Prophet of the Lord most outrageously and tumultuously, for doing his duty, and that also even in the Court of the Lords Temple: yea, albeit he was the son of such a one, in remembrance of whose special goodness toward them, and among them, they ought so much the rather to have taken some pause and deliberation about the matter. The indignity of this action containing in it so intolerable unthankfulness, both to God and man, and that even in the face and presence of his divine Majesty, it causeth our Saviour Christ mightily to inveigh against it, and other like dealing of the wicked, among the people of God, from time to time, Matt. 23.33. O servants, o generation of vipers (saith our Saviour Christ) how should ye escape the damnation of hell? wherefore, behold I send ye Prophets, and wise men, and Scribes, and of them ye will kill and crucify; and of them will ye scourge in your Synagogues, and persecute from city to city, that upon you may come all the righteous blood that was shed upon the earth, from the blood of Abel the righteous, unto the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily, I say unto ye, all these things shall come upon this generation, etc. Among this blood, thus unrighteously shed, and among the examples of bloody unthankfulness, and the just revenge thereof by the Lord; we may here take in the example of the Shechemites, of whom we read in the 9 ch. of the judges, who because they showed not kindness to the children of Gideon, according to all that he had showed unto Israel, were grievously punished of God, by mutinous robbing and spoiling one of another. For God sent an evil spirit between Abimelech, and the men of Shechem: and the men of Shechem broke their promise to Abimelech, that the cruelty toward the seventy sons of jerubbaal, and their blood might come and be laid upon Abimelech their brother, which had slain them, and upon the men of Shechem who had aided him to kill his brethren. judge, ch. 8.35. and ch. 9.23.24. etc.  
This example thus added to the rest; let us now, from that threatening of our Saviour Christ. Matth, 23. against all requiters of goodness with evil, proceed, to take alike view of some of the fearful threatenings of God against the same kind of wicked men, as we find them recorded in his holy word: which shall as certainly take effect in time to come, as any of those judgements, which have already been performed, for the warning of all other, in the times already passed.  
Among these fearful threatenings, determined against wicked and mischievous unthankful men, that which was alleged out of the proverbs, many be here justly called to mind again: that evil shall not departed from his house whosoever rewardeth evil for good. Proverb 17.13. And to like purpose, may we remember the imprecation of the 109. Psalm, once alleged before: Set thou the wicked over him, etc. Namely because for friendship they were adversaries, rewarding evil for good & hatred for friendship, etc. And remembered not to show mercy but persecuted the afflicted &c. verse. 4.5.6. etc. As it followeth in many verses of the Psalm.  
The which fearful, and (as it seemeth to carnal minded men) over harsh and bitter imprecation, it is no other than that which David wisheth even against himself, as well as against any other, if he had rewarded evil to him that had peace with him. For then (saith he) Let the enemy persecuted my soul and take it: yea let him tread my life down upon the earth, and lay mine honour in the dust. Selah. As though he should say, let him lay it deep in the dust, I crave no mercy, etc. For he acknowledgeth, that he should be worthy to lose all protection of God, and to fall into the hands of his enemies, so as they might have their full desire in his utter overthrow.  
The like imprecation to that of the 109. Psalm, we read likewise in the prophesy of jeremiah, in the place before cited; where he putteth up his complaint unto God against those which recompensed him evil for good: for there, his imprecation followeth in this manner. Deliver up their children unto famine, and let them drop away by the force of the sword, and let their wives be rob of their children, and be widows: and let their husbands be put to death, and let their young men be slain by the sword in battle, etc. jer. ch. 18.21. etc. These fearful imprecations contain in them as fearful threatenings, as they themselves be. For seeing God hath by his holy spirit guided his servants, as lively and sincere interpreters of his holy justice herein, to set them down: there is no doubt but they are ratified in heaven, for the perpetual admonition and warning of all men to the end of the world, whosoever will avoid that vengeance, that is contained in them against this sin.  
Neither let any man flatter himself, because all this (as hath also been observed before) is spoken against the height and extremity of the sin of unthankfulness; as though negligence, or forgetfulness, or misapplying of beneficence, came not within the compass of this curse: for even these sins also, are with great severity condemned of God.  
In the new Testament, the Apostle Jude having laid forth the greatness of their sin, who (communicating in the holy beneficence and contributions of the Christian Churches, and intruding themselves for guests in the love-feastes) had no care to feed themselves in the fear of God, and to live as Christians ought to do: he showeth first, the greatness of this sin, in that he saith, such were spots in their holy feasts, Clouds without water carried about of the winds, corrupt trees without fruit, etc. And then followeth the punishment, which the holy Ghost threateneth and pronounceth: To them is reserved the blackness of darkness for ever. The like is said of the Apostle Paul. 1. Tim. 5.12.13. concerning the young widows who abused the maintenance which they had by the Churches to idleness, yea to prating and busy meddling, etc.  
And now further, let us reason thus against all kind of unprofitable consumers of Christian beneficence; that in so much, as even they who give not any thing at all to holy uses, are greatly punished, although they be no sacrilegious riflers and spoilers of Church goods: yea even they that give, if it be in hypocrisy, and not with an upright heart, as we have a memorable example in Ananias and Saphira his wife: for they were both punished by an extraordinary and sudden death, which caused great fear to fall on all the Church, which were the beholders of it, & on as many also as heard of it, Act. 5.1. etc. 11. And seeing all that boast of greater liberality, than they do in truth perform such as King Solomon, saith, do boast of false liberality, Proverb. chap. 25. verse 14. and so being mockers of God, cannot scape unpunished, according to that of the Apostle, Gal. 6. As a man soweth, so shall he reap. In like manner, how should we think, that he which receiveth corruptly, that is, contrary to the virtues required to Christian receiving, neither hath care to use that beneficence Christianly which he hath received: how can we think (I say) that such a one should not be subject to the punishment? For doubtless, it is no less sin to use good things ill, than not to give them well. Is it not as great a sin to destroy a field of corn after it is sown, as Absolom burned up joabs corn, 2. Sam. 14.30. as if joab had not caused it first to be sown? But I will not prosecute this point, it being of itself, to all reasonable men, as I suppose, evident & plain. Wherefore I come to make some use of it, and so draw to an end of our Treatise, as one thereunto called by the importunity of other great and weighty business of the Lord.  
To this purpose, I beseech you (I speak to all those that are partakers of holy and Christian beneficence) let us think, earnestly with ourselves, and weigh the matter, as with equal balance, in our own consciences before hand; what any of us should answer to the Lord, if we should behave ourselves so dissolutely in the abuse and misspending thereof, that the Lord should be provoked to bring forth his servants to witness before his judgement seat against us: that although they had, for his sake, fed us, when we were hungry, refreshed us with drink when we were dry and thirsty, clothed us when we were naked, lodged us when we were harbourless, visited us when we were sick and in prison: nay rather, if they should be brought for witnesses (as they might be touching some of us,) that they had not only, for the Lords sake, kept us from extreme poverty and misery, prevented our imprisonment, etc. but that they had fed us daintily, clothed us costly, lodged us in soft bedding, and every way tendered us charily, for his sake, if notwithstanding all this, any of us should not be found careful to serve the Lord, and so to rejoice the hearts of our nursing-fathers' and nursing-mothers', answerable to their so precious and rare kindness and bounty poured upon us. But much rather if we should idly, profanely, and wickedly waste all that holy provision, and as it were the Manna of heaven, which hath been bestowed upon us, to the dishonour of the name of God, and to the grief and discouragement of the hearts of our godly benefactors: let us (I say) earnestly bethink ourselves, what any of us could answer in this case. Nay rather, as the truth is, let us assure ourselves, that whosoever of us, shall be found thus culpable, or much less; that, out of all question, we should be altogether without answer, as men dumb and utterly speechless; even like to th●t unmeet and rude guest, that at the marriage feast of the Gospel, in so much as he was found there without his marriage garment, to the dishonour of the feast. And so being speechless, and convict in our own consciences, of intolerable and sacrilegious wickedness, what might we possibly look for, but as at the commandment of the King and Lord of the feast, or of the judge sitting upon the throne of judgement, to be taken and bound hand & feet, and so to be cast into utter darkness, where shall be weeping and gnashing of teeth; which was the righteous judgement of God upon the profane and rude guest, Matt. 22.11.12.13.  
O therefore, how much better; yea how much more blessed and happy shall it be, if according as God of his rich mercy, do make any of us partakers of his more special grace & favour, in the enlarging of the tender bowels and compassion of his good and merciful servants toward us; we shall through his grace awake and stir up ourselves, and enlarge our hearts, yea, if we shall rise early in the morning (as the holy Scriptures use to speak) that we may speedily and with all diligence endeavour after the performance of every good duty, of true christian obedience and thankfulness both toward God and man, to every good beneficial friend, and to the whole Church of God. For hereunto we are called, yea very honourably invited, and as it were hired. Hereby also are we made debtors to all, so far forth as God shall vouchsafe to open the door unto us, and to give us any blessed occasion and opportunity, to perform any good and right serviceable duty. Thus doing, we shall be so far from the displeasing and dishonouring of God; and so far also, from the reproachful and damnable blot of unthankfulness, that we shall give God double honour: first, in the acknowledgement of his mercy, as it were reached forth, by his own most gracious and divine hand, out of that fountain and treasury of all holy and sacred beneficence, which is only with him and from him: and secondly, we shall honour his divine Majesty, in the work of his special grace, whereby he causeth his own image & glorious virtues to shine and cast forth the comfortable beams thereof, from the merciful affection and liberal actions of his dear children. Further also, thus doing, we shall give encouragement to those that are beneficially and liberally minded, to continue their liberality: yea, (as they shall increase in ability) to increase their well doing toward many, when they shall behold it to be well bestowed. And, finally thus doing, do we not see that even in the receiving, we ourselves do give? we give God his glory, and we give his gracious instruments that which is their due: yea, we give ourselves, & all that God hath given us, to God & his Church; which are the only right ends wherefore God hath given us that which we are, and all whatsoever we do enjoy.  
So that although it standeth firm as mount Zion, which our Saviour Christ hath affirmed, that it is a blessed thing to give and distribute benefits, rather than to receive them: yet seeing in receiving as we ought to receive, we do give again that which we ought to give: if we so continue and abide, we shall also be blessed of God in our deed. Yea, we may be bold to go a step further, & truly affirm, that if any by the grace of God, shall give better things than they receive; that is, spiritual things for carnal, as the holy Scriptures call the transitory things of this world, heavenly for earthly, eternal for temporal, etc. they shall herein stand more blessed, then if they had given only the same things of this life which they received, yea though they had given them to others, in far greater abundance than they have received them their own selves.  
Wherefore, that we may conclude, and present this our Treatise, the best gift that for the present we have, in as dutiful and thankful manner as we may, both to God and his Church: would to God most humbly, and with all the heart, soul, mind and spirit, that these poor labours may be so blessed and prospered, that not only beneficence may on all hands, in the which there is any power to help, be encouraged and helped forward to all good ends and purposes, as may be most to the glory of God, & to the merciful relief of every necessity & need of the poor of his people: but also that all sorts, whosoever are partakers of the holy beneficence, whether Ministers of the word of God, or students in schools of learning, or poor of any other condition, may be moved to be careful to take such a holy, diligent and profitable course of life, as may best beseem those, who are nourished in the bosom of the Church, from the special treasury, allowance, and portion, as it were, of the Lord himself: that in this their good and godly course of life, they may be happily and eternally blessed of God. And touching those, that as yet have not this due regard, my humble & hearty prayer is, that they may have grace, so speedily to consider in how fearful an estate they are, that they may be stirred up to prevent the most woeful & everlasting punishments of God, by true repentance in a blessed change of their life.  

The use of the whole Treatise.  Yea, that in the treaty of mercy and goodness, the heart may show itself enlarged, to all pity and compassion, even to the uttermost bounds of it, as much as may be obtained: would to God, that it might please him, not only to give this manifold grace to his Christian Churches, truly professing his name, and the name of our Lord jesus Christ his only son; but also that even in the Church of Rome, which above all other Churches in the world, glorieth of most large and abundant donation and gifts, both from Christ himself, and all sorts of Christians, high and low, Emperors, kings, Queens, Princes, Nobles, and of all inferior degrees: that so many as in the same belong to the election and grace of God, may have grace, to see in how lamentable an estate they stand, even in respect of that wherein they do so greatly glory. For in so much as, both Priestly, clergy, and all other beneficiaries and beadesmen among them, do not only most impiously abuse all the latter excessive and servile gifts, which they have drawn from their blindly devoted benefactors (under a false persuasion of escaping purgatory, and of meriting heaven, etc.) to all blasphemous idolatry and superstition: but also, in so much as they do likewise abuse all, whatsoever was in the former and purer times of Gods true religion and worship, given of true believing Christians, both good Emperors, Princes and others, to the maintenance of the Gospel and holy ministery thereof: it cannot be, but for this so general, most heinous and treacherous abuse of all beneficence, against Christ and his Gospel, they must needs stand most culpable before the judgement seat of Christ and of God. The Whore (as Saint john was instructed by that revelation which our Saviour Christ gave him from heaven) which sitteth upon the scarlet coloured beast, and is herself arrayed in purple and scarlet, and gilded with gold, and precious stones, & pearls, who hath a cup of gold in her hand, full of abominations, etc. she shall be damned. Revel. ch. 17.1. &c: Why so? It is declared in the same chapter, and in the chapter next following, that this damnation shall come upon her, that is, upon the adulterous church of Rome, the mother of the whoredoms and abominations of the earth as there she is called because, in stead of maintaining the purity, and as we may say the virgine-like or marriage chastity of the faith of Christ, and pure spiritual worship of God; in stead of procuring the salvation of men, by the right use of God's holy ordinances, word, Sacraments, Prayer, etc. in steed of cherishing his good and faithful servants, whether poor or rich, noble or of low degree, king or mean subject: it hath not feared to bear, as in the forehead, many names of blasphemy against God and Christ; to commit infinite spiritual and gross fornications, against the purity of his worship; to make merchandise of the souls of men, for filthy lucre and advantage, by the corrupting of holy doctrine and promises of the Gospel; to make itself drunken with the blood of the Prophets, and of other good Saints and holy Martyrs, only because they rebuked, and gave testimony against their most wicked abominations: all which blasphemous impieties, and most filthy, treacherous, and cruel practices, were found, both in the chief city, and also in all other places, where this strumpet hath borne any sway, by making the Kings of the earth drunken with the wine of her fornication. For these causes therefore (saith the Spirit of God) as appeareth more at large, in those two chapters of the book of the Revelation of our Lord jesus Christ, which he made known by his Angel, to his servant john: this most filthy whore shall be most woefully judged and condemned of God.  
God therefore, (I say yet once again) of his infinite mercy, and most bounteous goodness, give all that be his, both among them, and among ourselves, and in all Churches, truly professing and honouring the most gracious and glorious name of our Lord jesus Christ; that in this so great and weighty a matter, of Christian giving and receiving of holy beneficence, (which so generally and so nearly concerneth and blindeth all, to dutiful regard in either respect) that we may avoid all the errors and sins thereinto incident, (the which as hath been declared are many and great) and so escape the heavy plagues and punishments of God due to the same, both in this world, and in the world to come. And that on the contrary we may be so guided by the holy Spirit of God, to proceed according to the straight line, and even and equal measure of his word, both in Giving & Receiving here for a while; that for ever we may be partakers, of the most precious and invaluable gift, of everlasting life and happiness, in the glorious kingdom of heaven, through the only worthiness and merit, of our Lord jesus Christ, the only begotten son of God; to whom with the father, and the holy Ghost, three most glorious and distinct persons, one true, eternal and everliving God, only wise, holy, righteous, gracious and merciful, most bounteous Lord God, the only author and fountain, and the only wise distributer and disposer of all good gifts and graces, both in heaven and in earth; be all praise, honour and glory, majesty and thanksgiving, ascribed, and acknowledged of us, and of all creatures, both visible and invisible, both now and for ever and ever, in all things: and namely for his late gracious succour, against the years of dearth among ourselves, for renewing of our plenty; for the suppressing of the roguish life, and thereby, for opening of a door, to the more orderly and comfortable practice of true liberality: who also vouchsafe to give grace, that on all hands, it may be duly practised and put in holy and Christian execution. Amen.    

An Addition of choice Sentences gathered out of sundry Writers both Christian and heathen, which may to good purpose be referred to the Chapters of either part of the Treatise, according to the direction hereafter specified.  
MVlta delectant, pauca vincunt. 
Excellency of beneficence & liberality.  Though a few (proofs or precepts) bear the sway, yet variety is delightsome and pleasant, Sen. de Benef. lib. 7. cap. 1.  
Beneficentia ac liberalitate nihil est naturae hominis accommodatius: Nothing is more beseeming mankind then beneficence and liberality: Cicero Off. 1. And lib. 2.  
Summi cuiusque bonitas commune perfugium est omnibus: As every man is in more high estate, so ought he to be a more common refuge for a any man to fly unto.  
Nihil est tantopere expetendum homini, inprimis diviti, quàm ut ex animo benefaciat. Nothing is so earnestly to be desired of a man, specially of a rich man, as that he may have grace to be heartily beneficially Fr. junius, annot. Prou. 19 22.  
It is a special blemish to grave and learned men, and of great judgement in the Scriptures, being also rich & wealthy, if they shall be noted to be nothing suitable in liberality but on the contrary: For such to abound in this duty, it giveth them as great a grace in the eyes both of God & man, as any knowledge, or speech, or any other, or all their gifts put together: For that which is to be desired of a man is his goodness. Prou. 19.22.  
Read in the very godly and fruitful Lectures of Samuel Bird of Ypswidge, upon the 8. and 9 chap. 2. epist. Cor. pag. 26. 27. 28. And again pag. 82. Kindness to other gifts is as the face to other parts of the body, etc. I pray read the places diligently, and all other the godly instructions of that little book upon those two chapters. For as he truly saith, pag. 33. In hard times if men would know what regard they should have of their poor brethren, they should consult with those chapters of the Apostle wherein the holy Ghost hath of purpose set down his holy will and pleasure unto us.  

Sentences to be referred to the first Chap. of the first part of the Treatise.  
Apud homines moderatissimos quosque praestabilius habetur beneficium dare quàm accipere: 
Excellency of Giving.  atque antiquior est misericordia quàm lucrum. Among all sorts of men, such as have been of most discreet judgement, it hath been accounted a more excellent thing to give then to receive a benefit: & more honourable to show mercy then to seek after lucre. Greg. Nazianz. Orat. 27. de Pauperum amore.  
And again. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Nihil beneficentia divinius in hominem cadit. Naz. Orat. 18. ad cives Trep.  
Nulla in re magis Deo similes sumus quàm beneficentia: We are in nothing more like to God, then when we practise beneficence. Pliny and other among the heathen. Read Calu. Harm. evang. upon the 45. verse of the 5. ch. of Matth.  
Generosi animi & magnifici est iunare & prodesse: He hath a right Gentleman like and noble mind who is beneficial & helpful. Seneca.  
Demosthenes' being asked wherein man resembleth God, he answered, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beneficial, and to speak the truth.  
Quis tam miser, tam neglectus, qui Dei munificentiam non senserit? & ad quem non aliquid ex illo benignissimo font manauerit? Who is so miserable or forlorn, that he hath no comfort of God's bounty? and to whom nothing hath issued from that most gracious founiaine? Seneca de Benefic. lib. 4. cap. 4.  
Homo nihil tam Dei habet quàm benefacere, ut superius dictum est: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet God in great matters, man in small things: either of them according to their power.  
Dei proprium est perpetuo saluandi studio teneri, nec hominum indignitate à benefaciendo absterreri. Gualterus.  
Religionis summa est imitare quem colis. It is an abridgement of religion for a man to imitate God whom he worshippeth. Aug. de Civit. Dei. lib. 8. cap. 17.  
Magna certè beneficentiae laus, quòd teste Spiritu sancto, piae ac perfectae vitae summam in se continet. It is verily a great praise of beneficence in so much as (the holy Ghost bearing witness) it comprehendeth the sum of a godly & entire life. Calvinus in Act. Apost. cap. 9.36.  
Regem, armis quàm munificentia vinci, minus flagitiosum. It is not so heinous a thing for a king to be vanquished in battle as to fail in bountifulness. Sallust. Bell. Lugurth.   

Sentences that may be referred to the second Chapter.  
Beneficentia ex benevolentia manare debet. 
A Gift must be given willingly  Affectus tuus nomen imponit operituo. well-doing aught to proceed from well-willing. Such as is the affection, such is thy action. Amb. Off. cap. 30..  
Bneneficentia complectitur & cordis benevolentiam, & operis beneficium. Beneficence comprehendeth both the benevolence of the heart, and the benefit itself, as touching the outward work.  
Beneficium nullum est nisi quod amica & benigna voluntas ad nos defert. It is no benefit at all if friendly good will be not the messenger of it. Sen. de Ben. lib. 6. cap. 7.  
And cap. 11. Voluntas omne officium perficit.  
Benevolentia est communis quaedam pareus omnium, Amb. Off. 1. 30 Magnificentissimae bonitatis est ut tuum quoque inimicum diligas. That goodness is most noble or bounteous when a man can hearty love and tender his enemy. Aug. Enchirid. cap. 73.  

A Gift must be free.  A Gift must be free according to our common speech, What is more free than Gift?  
Id justè, id piè id humanò fit quod sine spe recipiendi feceris. That is justly, that is Godly, that is courteously done in deed which is done without looking to receive any thing again. Lactant. Instit. divin. lib. 6. cap. 11. And cap. 12. Tenendum est omni modo ut ab officio miserecordiae spes recipiendi absit omnino. Aliter non humanitas erit illa, sed beneficij foeneratio. Danda autem sunt beneficia non foeneranda.  
Non est dubium quin is qui liberalis benignusue dicitur, officium non fructum sequatur. It is out of all doubt that he which rightly beareth the name of a liberal or kind man, followeth not after profit but looketh what belongeth to good duty itself. Cicero, lib. 1. de Legibus.  
Beneficiorum ratio simplex esse debet: tantum eroga, etc. Ne cessaveris dare, opus tuum perage, et parts boni viri exequere. The purpose of bestowing benefits ought to be simple and for itself: only give, etc. Sen. de Ben. lib. 1. cap. 2. Et lib. 4. cap. 1. Calcatis utilitatibus ad vertutem eundum est. And again, Vera beneficentia est ipso benefaciendi opere latiss●na. And in the same book he disputeth earnestly and at large against the Epicure that Beneficenca is res per se expetenda. Beneficence is to be desired even for the love of itself. And to speak as the truth is, A gift in that it is a gift can not be a thing enforced.  

A Gift must be cheerfully given.  Aliquando gratius est quod facili quám quod plena manudatur. There is a time when that is more acceptable which is given with a ready hand than that which is given with a full hand. Sen. lib. de Benef. 1. cap. 7. Et lib. 2 cap. 1. In beneficio iucundissima est tribuentis voluntas. And chapter, 11. In munere conferendo adijcienda est omnis humanitas. Non tantum des opertet, sed etiam ames. A gift is to be given in a most courteous manner. Thou must not only give, but also give of love. Alacritas dandi ipsa largitione maius quid & perfectius est. Cheaefulnesse in giving is a thing of greater perfection than is the gift itself: Greg. Nazianz. Orat. de pauperum amore.  
And Caluin. in ep. ad Cor. 2. cap. 8. vers. Alacritas praeoccupandi facto ipso superior est. And verse 2. In arctissima paupertate futuri simus liberales, si quod facultatibus arcae desit, simplicitate animi suppleamus. We may attain to be very liberal in the greatest straightness of poverty if we make a supply of that which is wanting in the coffer by the ufeined readiness of the mind.  
Laetandum est, non lugendum cùm donum dederis. Nazianz. de Paup. amore.  
Externa beneficentia nisi oriatur ex cord, nihili est coram Deo. Unless outward beneficence arise from the inward affection of the heart, it is of no account before God. Calvinus in Act. 4.34.  
Eorundem est & à Deo aliquid habere, & ijs quae habent, secundum Deum uti. 
It is a special gift of God for any to have the grace to be beneficial.  They that enjoy any thing from God have this from him also, that they use the same according to the will of God. Greg. Naz. de pauperum amore.  
Diffidentia radicitus in nobis haeret quae nos arcet ab omnibus charitatis officijs donec Spiritus gratia corrigatur. Distrustfulness is so fast rooted in us, that it withholdeth us from all duties of charity until it be corrected by the grace of the holy Ghost: Cal. in 2. Cor. 8.1.  
Quare non das tua Deo? 
A gift must be given in faith.  Diffidis timens ne non iterum recipias? Quid verò rationis istud habet? Qui enim dedit tibi à quo nihil acceperat, quomodo non magis dabit postquam acceperit. Why givest thou not of that which thou hast to God? Dost thou distrust, fearing that thou shouldest not receive it again? what reason is in this? for how should not he who hath given to thee while yet he had received nothing of thee, give the much rather after that he hath received some things. Chrysost. in cap. 3. ad Rom. Serm. 7. in morali eiusdem exhortatione.  
Nomen gratia posuit Apostolus. 2. Cor. 8.4. ad commendandam cleemosynam. Est enim gratuitum Dei Patris coelestis donum. Et filii eius benefaciendo, sunt illius bonitatis, et imitatores ingenni, et oeconomi fideles. The Apostle speaketh of liberality, calleth it by the name of Grace, in the commendation of almsgiving. For it is a free gift of God the heavenly father. And his children, in that they practise beneficence, they are both kindly imitators of his goodness, and also his faithful and trusty Steward, Calvinus.  

A Gift is to be given with an humble mind.  Ipse Christus dicit, quando omnia feceritis, dicite inutiles servi sumus, etc. Cum dilectionem exhibemus, cum pecuniam damus egenis, debitum implemus, non solùm ideò quòd Deus prior beneficijs suis sibi nos fecerit obnozios, sed ob id quod quae sua sunt distribuimus, quandocunque quicquid tandem dederimus. Christ himself saith, when you shall do all that you can, say, we are unprofitable servants, etc. when we show forth our brotherly love, when we give money to the poor, we do perform but that which is our duty, not only because God hath first of all made us bound to him by his benefits bestowed on us, but also for that all things which we at any time give, they are his whatsoever we do give. 
A Gift must be thought well bestowed when it is given to the poor.  Chrysost. in the place before alleged.  
To this purpose God honoureth them with the name of his poor Saints. 2. Cor. 8. and 9  
Hinc ad miseros & inopes non vulgaris redit consolatio, quòd licet probrosi sunt & abiecti coram mundo, non secus tamen filio Dei pretiosi sunt, quàm propria membra. Et certè ille fratres appellans incredibili eos honore dignatur. Hence no small comfort cometh to those that be miserable and destitute, insomuch as howsoever they be disdained and despised of the world, they are for all that, no less precious to the son of God then are the members of his own body. And certainly in that he calleth them brethren, he vouchsafeth them greater honour than a man can conceive. Caluin. Harm. in Matth. 25.39. And Luke 16.22. Pretiosa anima infoedo et putrido corpore Lazari latuit, quae ab Angelis in beatam vitam defertur. A very precious soul was hidden in the foul and putrefied body of Lazarus, which is by the Angels carried into a blessed state of life.  
justitiae coniuncta est beneficentia quam eandem vel benignitatem vel liberalitatem appellare licet. Cecero Off. lib. 1. 
A Gift must be given in righteousness.  And again, Nihil est liberale quod non sit idem justum. Nothing is done liberally which is not done justly.  
We must drink the water of our own Cistern, etc. and so let the same flow forth for the relief of others. If we take not this course, we employ our riches to no profitable use.  
Puteus (inquit Ambrose) si nihil haurias, inerti otio et degeneri situ facilè corrumpitur; exercitatus autem, nitescit ad speciem, dulcescit ad potum: ita et aceruus divitiarum cumularenosus, speciosus est usu, otio autem inutilis habetur. Derivato igitur aliquid de hoc puteo etc. lib. de Nabuthe, cap. 12. And again Serm. 81. An nescitis, inquit, quia puteorum aqua si frequentius hauriatur et salubrior efficitur et abundantior: quod si otiosa remanserit et immobilis, inutilior et corruptior fit. Sic etiam divitiae, etc. Lege etiam eandem similitudinem si placeat, apud Basilium: Concione prima in avaros divites. 
A Gift must be given with discretion.   
Liberalitas est decens ac moderata acquisitio et erogatio pecuniae, avaritiae et prodigalitatis extremis tanquam finibus circumscripta. Namsi non tantum quantum oportet tribuas, avaritia oritur; sin excedas in dando modum, desque plus quàm oportet, et cui non oportet, et quando et qua causa non oportet, in vitium laberis prodigalitatis. Speusippus.  
Pars optima beneficij est ut datum sit judicio. A benefit is then best given when it is most discreetly given. Sen. lib. de Ben. 1. cap. 15. And lib. 4, cap. 10. Turpissimum genus dandi est inconsulta donatio. Unadvised giving is the worst giving.  
Retinere quod in manum nostram posuit Deus: si modo parcè et frugaliter nos et familiam alentes, partem aliquam pauperibus erogemus, maioris virtutis est quàm omnia dilapidare. It is a greater virtue to keep that which God hath put into our hand, if so be, we maintaining ourselves and our family, do give some portion to the relief of the poor, then if we should recklessly consume all. Calu. Harm. enang. in cap. 19 verse, 20. 21.  
Posse liberalitate uti, non spoliantem se patrimonio, nimirum est pecuniae fructus maximus. Cicero Off. lib. 2.  
And again, Curandum est ut quod libenter facis diutius id facere possis. Seeing thou dost a thing which is of thy free good will, order the matter so that thou mayest continue the longer in the doing of it.  
To this purpose diverse cautions are to be observed. 1. Ne obsit benignitas. 2. Ne maior sit quam facultas. 3.  non ab ostentatione proficiscatur. 4.  pro dignitate cuique tribuatur. Cicer. Off. 1. These cautions are englished before.  
As touching the afflicted also the same author saith truly. In collocando beneficio, & in referenda gratia, si caetera paria sunt, hoc maximè officij est, ut quisque maximè opis indigeat, ita eum potissimum opitulari. Off. lib. 1. And lib. 2.  
Propensior benignitas esse debebit in calamitosoes. mercifulness ought to be more inclinable toward such as be in great distress. Praesertim si non sint digni calamitate. and so much the rather if they have not deserved their misery. Offic. lib. 2.  
To this purpose the saying of another heathen man is not to be neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Etiam improbis in necessitate succurrit vir bonus. Debetur enim hoc officium, si non meritis illius qui iwatur, certè naturae. Et bonus aliquando fieri potest qui malus est. He may be a good man hereafter, who is an evil man now. Humanitati dandum si non ipsi homini. We must give for manhoodes sake, or because he is one of manikind, though the man himself be unworthy. Aristoteles. Deus esto calamitosis, Dei misericordiam imitando. Nazianz.  
Where such good discretion is not used, the heathen proverb may justly take place. Largitio fundum non habet. All is lost that is given: Like as if a man should pour water into a sieve or any other vessel which wanteth the bottom. Cicero. Off. 2. And in his first book.  
Beneficia temeritate quadam sive judicio vel modo in omnes, vel repentino quodam impetu animi, quasi vento incitati, non sunt ita magna, atque ea quae judicio consideratè constanterque delata sunt. These benefits which are bestowed rashly, without judgement or moderation, hand over head, with a sudden passion of the mind, violently huffed up, as it were with a violent blast of wind, they are not so worthy as those which are bestowed advisedly and in a constant or settled course.  
Nec avarum te Deus, nec profusum vult: collocare te vult quae habes, non proijcere. It is God's will that thou shouldest be neither covetous nor prodigal: it is his will that thou shouldest orderly dispose of that which thou hast and not to cast it away at random. Aug. lib. de decem chordis. ch. 12. The like speech useth Amb. Deus non vult simul effundi opes, sed dispensari. Off. lib. 1. cap. 30.  
And again, Serm. 81. Perit omne quod perditis datur. All is lost whatsoever is given to such as are passe-graces, as we use to speak.  
Qui largiuntur indignis ea quae dignis conferri debebant, tria committunt absurda. 1. Name & ipsi iacturam faciunt. 2. Et in bonos contumeliosi sunt. 3. Et malos roborant, materia vitiorum suppeditata. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gesnerus Serm: 77. They that give to the unworthy that which ought to be bestowed on the worthy, they commit three absurd and unreasonable things. For first, they damage themselves or lose that which they give. Secondly, they are injurious to those that be good. Thirdly, they confirm the wicked in their wickedness by cherishing them in their sins.  
Liberales non sunt (saith Cicero) qui epulis & viscerationibus, gladiatorum muneribus, ludorum venationumque apparatu pecunias profundant etc. Sed qui suis facultatibus, aut captos à praedonibus redimunt, aut as alienum suscipiunt amicorum causa, aut in filiarum collocatione adiwant. Offic. 2.  
And again, Benefacta male locata, malefacta arbitror. Ennius' apud Ciceronem, ibidem. My judgement, saith Ennius, is that benefits evil placed may well be accounted for evil deeds.  
Nevertheless, as Ambrose writeth in his Offices lib. 2. cap. 28. Necessitates aliorum quantum possumus iware debemus, et plus interdum quám possumus. We must secure the distressed as much as lieth in us, yea and ere while more than we are well able. And Caluin upon 2. Cor. 9.1. Sanctos negligere cùm ope nostra indigent, plus quàm inhumanum est. It is more than discourtesy to neglect to relieve the Saints of God when they stand in need of our help.  
Praecipua est liberalitas (inquit Amb.) redimere captivos, et maximè ab host Barbaro qui nihil deferat humanitatis ad misericordiam, nisi quod avaritia reseruauerit ad redemptionem. lib. 2. cap. 15. Et cap. 16. Modus liberalitatis tenendus est, maximè Sacerdotibus, ut non pro iactantia sed pro justitia dispensent. Nusquam enim maior aniditas petitionis. Veniunt validi, veniunt nullam causam nisi vagandi habentes, et volunt subsidia vacuare pauperum, exinanire sumptum. etc. Ea ergo mensura sit, ut neque humanitas deseratur, nec distituatur necessitas.  
Plerique simulant debita. Sit veri examen. Exutos se per latrociniā deplorant, etc. Qui modum observat avarus nulli, largus omnibus est. Non enim solas aures praebere debemus audiendis precantium vocibus, sed etiam oculos considerandis necessitatibus. Plus clamat operatori bono debilitas, quàm vox pauperi. Neque verò fieri potest, ut non extorqueat amplius importunitas vociferantium: sed non semper impudentia locus sit. Videndus est ille qui te non videt: requirendus ille qui crubescit videri. Ille etiam clausus in carcere occurrat tibi: ille affectus aegritudine mentem tuam personet qui aures non potest.  
Et paulo inferius, cap. eodem. Sicut modus liberalitatis tenendus est, ita etiam calcar plerunque adhibendum videtur. Modus igitur ut quod benefacis, id quotidie facere possis, ne subtrahas necessitati quod indulseris effusioni. Calcar propterea, quia melius operatur pecunia in pauperis cibo, quàm in divitis sacculo. Caue ne intra loculos tuos includas salutem inopum, & tanquam in tumulis sepelias vitam pauperum.  
Non ade ò timendum est (inquit calvinus) ne simus in largiendo nimij: periculum est à nimia tenacitate, in 2. Cor. 8.13. We are not so much to fear lest we should be excessive in giving: the danger is rather concerning too fast keeping.  
The minds of men are like to a fire of green wood, which will ask much blowing before it will burn. Lect. of S. B. of Ipsw. pag. 21. 22. And pag. 36. They must like iron have their heating before they can be wrought upon. And again pag. 45. Commonly our hearts are like paper oiled, which hardly receiveth the print of the pen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Benefacito bonis. Pulcher enim thesaurus est apud virum bonum debita gratia. Isocrates. Quod benè fit bonis haud perit. Plaut. Melius apud bonos quàm apud fortunatos beneficium collocari puto. Cic. Off. 2.  
Nulla beneficentia nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coniuncta Deo placet. 
A gift must be given with compassion over the needy.  No beneficence pleaseth God, unless it be done with pity and compassion. Calu. in 1. ep. joh. cap. 3.17. and Harm. evang. Mat. 5.48.  
Misericordia mercenario amori opponitur, 
Every man of any ability is bound to give.  qui privato commodo alligatus est. Mercy is opposed to merchandizing love which is tied to a man's private commodity.  
Misericordiae communis est usus: ideo commune praeceptum omnibus, etc. There is a common use of mercy, and therefore the commandment is given in common to all. Amb. lib. 2. Comment. in 3. cap. Lucae. Misericordia est plenitudo virtutum. ibidem. Dives in misericordia dives est in Deo. Idem lib. de Nab. cap. 14. He that is rich in mercy, is rich in God.  
Omnis benignitas properat & proprium est libenter facientis citò facere. Tardè, nolentis est. Seneca de Benef. lib. 2. cap. 5. 
A gift is to be given speedily.  Bis dat qui citò dat.  
Gratia ab officio quod mora tardat abest. Delay disgraceth a gift or any other performance of duty.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tarditas vitiosum reddet munus. Demorcritus.  
Beneficentia virtus est quae moram non patitur. Naz. orat. de Paup. amore.  
In exercenda beneficentia, praesenti necessitati consulendum si velimus veram aequitatis regulam servare. In the practice of beneficence we must tender present necessity, if we mind to observe the true rule of equity. Calu. in. 2. Cor. 8.3.  

A gift is to be given rather in a man's life time, then to put it altogether off until he be dead.  They which reserve all their gifts till after their death, do neither give ardchronie that they trust not in uncertain riches, but in the living Lord: neither have they the benefit of their prayer to whom they do give. For to what purpose should men pray for them at such time when prayer will do them no good. Lect. of S. Bird. of Ipsw. pag. 96.  

Gifts are to be given for the maintenance of the ministry of the word.  Fieri nequit, si verbum habeatur in pretio, quin Ministri quoque honestè ac liberaliter tractentur. It cannot be but if the word be preciously esteemed, the ministers of it shall be also honestly and liberally dealt withal. Cal. in 6. Galat.  
Non vult Apostolus congerisine modo superfluam abundantiam: sed ne quid desit necessarijs vitae subsidijs. Name & frugali victu contenti debent esse Ministri: & semper luxuriae pomparumque periculo est obuiandum. Idem.  
Tanta merces debet esse evangelizanti regnum Dei ut neque contristetur, neque extollatur. Non tam ut abundet, quàm ut non deficiat. He that preacheth the Gospel of the kingdom of God ought to have such an allowance for his his maintenance that he be neither discouraged, nor have occasion to be puffed up or made lofty in his mind. Not so muc● that he should have any superfluity, as that he should not be punished with want. Amb. Comment. in cap. 5. 1. epist. ad Timotheum.  
Neglectus Doctorum & Ministrorum verbi, turpissima est ingratitudo. Nam qua mercede inestimabilem aeternae vitae thesaurum, quem per illorum praedicationem obtinent, remunerabuntur? It is most shameful ingratitude to make small reckoning of the Teachers and Ministers of the word of God. For with what recompense shall they reward that unvaluable treasure of eternal life, which they are by their preaching made partakers of: Calvinus comment. in Gal. cap. 6. And in the same place, Astus Satanae hic est, alimentis fraudare pios Ministros, ut Ecclesia talibus destituatur. This is the very wiliness of Satan to defraud godly ministers of their maintenance, that the Church of God might be bereaved or disappointed of them.  
Colloca thesaurum tuum secundum mandata Altissimi, 
The word of God is the rule of beneficence.  quod utilius erit tibi quàm aurum ipsum: Bestow thy treasure according to the commandments of the most high: which shall bring thee more profit than can gold itself. Ecclesiasticus. 29.11.14.  
Pro virili part operare justitiam, sic tamen ut quantum divitijs inter caeteros, tantum opere praecellas. Exercise thou justice according to thy ability; yet so, that by how much thou excellest others in wealth, by so much thou mayst go before them in the excellency of thy work: Lactant. Instit. divin. lib. 6. cap. 12.  
Haec sequenda est regula, ut quisque reputans quantum sibi datum sit, tanquam rationem redditurus, benignè cum fratribus communicet. Ita fiet ut qui tenuis est liberalem habeat animum: & exiguum munus, opimi & splendidi sacrificij loco habeatur. This rule is to be followed, that every man taking an account of himself how much hath been given unto him, should even as if he were to give up his account unto God, make his brethren partakers of his liberality. So shall it come to pass, that he which is of mean estate, shall nevertheless have a bountiful heart: & a little gift shall be accepted in steed of a rich & honourable sacrifice: Calvinus in Act. Apost. cap. 11.29. And upon 2. Cor. ●. 8. Deus nusquam Summam praefigit. unusquisque est sibi propriae beneficentiae arbiter. God doth no where appoint what sum any should give, but every one is with himself to determine his own beneficence.  
Pulcherrime hoc & benignissime facit Deus, quod non ex pretio rei datae, sed offerentis facultate & animo donum aestimet. Gesnerus Serm. sentent. 76.  
Munus non de pondere sui, sed offerentium voluntate pensatur. Hieron. in ep. consolat. ad julianum.  
Non quaeritur quantum, sed de quanto & quo animo. Ambros. Comment. in cap. 9 2. ep. Cor.  
Et calvinus ibidem. Munificentia non tam aestimatur à Deo ex summa, quàm ex animo. God doth not so much estimate the gifts which any give by the quantity of them, but according to the affection wherewith they are given. And again upon the 8. ch. of the same ep. verse. 13. Tam in exigua quàm in magna facultate placet Deo liberalis voluntas. A frank or liberal affection, is acceptable to God, as well touching those that are in a mean, as those that 〈◊〉 in a more wealthy estate.  
And withal let us here take the occasion to remember the wise saying of another godly learned man whose words are these as followeth. As in straight hearted men their will is not so large as their gift, though it be but a little that they give. So in open hearted men, though they give as much as they are able, yet is their desire larger than their gift. Read Lect. of S. B. of Ipsw. upon the 8. and 9 ch. of 2. Cor. pag. 10. And pag. 11. he doth to very good purpose admonish that, The affection of a rich man cannot be great, except he giveth very much. To wit in comparison of a man of mean estate.  

A gift is to be given without desire of vain glory.  Perfecta est liberalitas, ubi silentio quis tegit opus suum, & necessitatibus singulorum occultè subvenit: quem laudat os pauperis & non labia sua. Liberality is then very worthy and commendable when a man concealeth that which he doth and covertly relieveth every man's necessity: even the liberality of such a one (I say) is very commendable, whom the mouth of the poor man praiseth, and not his own lips. Ambros. Off. lib. 1. cap. 30. And in the same chapter. Dum mercedem quaeris iactantiae, remunerationis fructum amittis. While thou seekest the reward of human boasting, thou losest the fruit of divine remuneration. Neverthlesse, we must withal understand, that this rule of hiding private beneficence, must not hinder the open practice of public contributions, though that also must be likewise performed with a right, sober, sincere, and godly mind.  
Eleemosyna duplex est. Alms or merciful liberality is of two sorts.  

1. Publica, ex aerario, idque ex Magistratus & Ecclesiae praescripto. Public, and that by the appointment of the civil magistrate and the Governors of the Church.  
2. Privata, pro cuiusuis arbitrio & necessarijs occasionibus, quae subinde se offerre soleant ex singulari Dei providentia. Private, as every man thinks good according to those special occasions which God in his particular providence doth now and then offer. etc. Gualterus.   
Benefacta benefactis cumulanda. Priora sequentibus oneranda. 
Merciful men are to continue yea as mu●h as may be to increase their liberality in giving.  One benefit is to follow upon an other.  
Longa pietas omne munus nutrire debet Continuance in godliness must cherish all well doing. Seneca. lib. 2. de Ben. cap. 11. And again, Nisi beneficia adiweris, perdes. Parum est dedisse, fovenda sunt, etc. ibidem.  
God giveth to all men liberality without any upbraiding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 james ch. 1.5. 
He that giveth is not to upbraid any with that which he hath given.  Him therefore ought all men to imitate and follow in their practice of giving.  
Odiosum hominum genus est officia exprobrantium. They that use to twitt men with that which they have done for for them, (specially if they be such as do not show themselves unthankful) they are a very tedious kind of people. Lege Gesnerum Serm. sentent. 77.  
Et ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. upbraid not thy friend with thy benefits for thou shalt be as one that had not given at all. Sextus.  
Quaerela beneficij amissi non bene dati signum est. Sen. de Ben. lib. 7. cap. 29.  
Conuenit tum in dando munificum esse, tum in exigendo non acc●rbum. It beseemeth a man very well, as to be bounteous in giving, so not to be eager or harsh in urging or extorting: Cicero off. 2. Et in Laelio. Benefici liberalesque sumus non ut exigamus gratiam, neque enim beneficium foeneramur, etc.  
Haec beneficij inter duos lex est (saith Seneca) Altar, statim oblivisci debet dati: alter, accepti nunquam. Such is the law of beneficence concerning the Giver & the Receiver. The one ought forthwith to forget what he hath given: The other never what he hath received. Seneca, lib. de Benef. 2. cap. 10. And chapter 11. Qui dedit beneficium taceat: narret qui accepit. Si quis coram nobis narrabit (scilicet, quae benefecimus) respondendum est. Dignissimus quidem ille est maioribus beneficijs: quae ego magis velle me scio praestare, quàm posse. Et haec ipsa non venaliter nec ea figura quae quidam reijciunt quae magis ad se volunt attrahere, etc.  
Equidem (inquit Demosthenes) censeo eum qui beneficium accepit oportere omni tempore meminisse: eum autem qui dedit continuò oblivisci. 
A note to be referred to the particular rehearsal of the examples of beneficence, mentioned throughout the books of the holy Scriptures   
Videte quaeso (sic enim Greg. Nazianz. Oratione 27. de Pauperum amore) quam constans sit miniméque fucatum mandatum divinum atque exemplum de beneficentia misericordiaque erga pauperes. Neque enim hominibus Spiritu sancto impletis, satis fuit semel atque iterum de pauperibus sermonem habuisse: nec quidam duntaxat de his verba fecerunt, reliqui minime: aut alij copiosius, alij parcius, velut de re non ita magna, nec admodum necessaria: verum & omnes in universum, & sedulo quisque vel primum, vel inprimis ad eam rem nos cohortantur: nunc admonentes, nunc comminantes, nunc exprobrantes, nonnunquam etiam eos qui hanc virtutem assequuntur laudibus efferentes: nimirum ut assidua commenitione, nos ad praecepti huius impletionem inflamment. See I beseech you (saith this learned Father) how constantly, and in how good earnest the divine commandment and practice of beneficence and mercifulness toward the poor is laid before us. For men full of the holy Ghost have not thought it sufficient once only and again to speak of the poor: neither some only and the rest nothing at all: neither yet some more largely and other more sparingly, as if it had been no great matter or of any great necessity: but even all altogether, and every one for his part very diligently, either chief or in order before other things, they do exhort us hereunto, sometime admonishing, sometime threatening, sometime rebuking, and sometime also greatly praising and extolling such as do attain to this virtue: and all to this end that by a manifold and continual or daily commonefaction they might inflame our hearts to the obedience of this commandment.  
Read also Lectur. of S. B. of Ipsw. pag. 4. When the commandment of God is only stood upon, answer is went to be made, that we should do so. But who doth it? When therefore we bring forth the parties that have done so, that shift is taken away.  
avaritia se in admiratione divitiarum immersit, 
Covetousness is a chie●e hinderer of beneficence.  velut quaedam bonorum ariditas officiorum, ut homines damnum putent quicquid praeter morem impenditur. Covetousness hath so plunged itself in the admiration of riches, that it is as one may say, a certain drought, whereby all good duties are starved, in so much as men are thereby brought to be of mind that all is lost whatsoever is bestowed above an ordinary or wont rate: Amb. Off. lib. 2. cap. 21.  
And lib. 3. cap. 6. He mightily inveighing against the covetousness of rich Farmers and Corne-maisters, he writeth thus, to the vehement & just reproof of their practice in seeking the dearth of corn. Cur (inquit) ad fraudem convertis natura industriam? Cur invides usibus hominum publicos partus? Cur populis minuis abundantiam? Cur affectas inopiam? Cur optari facis a pauperibus sterilitatem? Cum enim non sentiant beneficia foecunditatis, te auctionante precium, te condente frumentum, optant potius nihil nasci, quàmte de fame publica negociari. Why (saith he) dost thou defraud nature's industry? why dost thou enviously repine that men should enjoy the public fruits of the earth for their use? Why dost thou make the people to have less abundance than otherwise they should? Why dost thou go about to make a scarcity? Why dost thou give occasion to the poor to wish the barrenness of the earth? For when they have no part of the benefit of fruitfulness, while thou increasest the price and hoardest up corn; they wish rather that nothing might spring out of the earth rather than thou shouldest make merchandise of a public famine. After which words he proceedeth to reprove all the fair excuses and allegations which this kind of covetous and unmerciful people go about to make for themselves. As namely, that they lay up for a commonwealth to help in time of need. We urge none to buy, say they, let every man do according to his necessity. The gain of corn is our living, we travel in tilling the ground, we have no other recompense, but the fat of the furrow, etc. The which excuses he reproveth as followeth. Tu de omnium miseria congeris opes: & hanc tu iudustriam vocas, hanc diligentiam nominas, qua calliditatis versutia, quae astutia fraudis est? Et hoc tu remedium vocas quod est commentum nequitiae? Latrocinium hoc aut foenus appellem. Captantur tanquam latrocinij tempora quibus in viscera hominum durus insidiator obrepas, etc. Lucrum tuum damnum publicum est, etc. That is: thou heapest up thy riches from the gain of all men's miseries: & dost thou call that industry, & name that by the name of diligence which is the wiliness of craft, which is the subtlety of deceit? And dost thou term that a remedy which is a devise of mischief I may call this thieving, or usury. Thou liest as it were in wait for times fit for thieving, in the which, as an cruel lurker, thou mayest suddenly creep into the entrails of men, etc. Thy gain is the impoverishing of the commonwealth etc. Read more to this purpose, Serm. 81. which is worthy thy reading at thy good convenience and leisure.  
avaritiae genus est acerbissimum ne pereuntia quidem impertire egentibus. It is a most cruel kind of covetousness for a man not to give these transitory things to such as stand in need of them.  
And again Tota iniuria afficis, quot largiri potuisti. Thou wrongest so many as thou art able to give unto. Basil. Serm. 1. in divites avaros.  
Nihil est (inquit Ethnicus) tam angusti animi tamque parvi quàm amare divitias. Cicero Off. 1. and on the other side he saith, Nihil est honestius magnificentiusque quàm pecuniam contemnere si non haheas: si habeas ad beneficentiam liberalitatemque confer.   

Sentences to be referred to the 3. Chapter.  
The Lord God is very justly called even of the heathen, 
They that are liberal & give as the aught shall be certainly rewarded.  Optimus, Maximus, the best, and the greatest. Optimus, i benignissimus & beneficentissimus: the most gracious & bountiful: Maximus i maiestate magnificentiaque supremus: that is, the most high and excellent in the supremacy of person and magnificency of all his works.  
Dominus ut quam plurimos ad bevenolentiam Discipulis praestandam invitet, in suas tabulas acceptum ferre non gravatur quicquid istis datum fuerit. To the end, the Lord might move as many as might be to show good will and favour to his disciples, he thinketh not much to enter into his book of account whatsoever any should give unto them. Calvinus in Matth. 10.40. etc.  
Lucrum est pietatis nomine facere sumptum. It is gain to to be at charges for godliness sake, when the poor are refreshed, etc. Tertull. Apol. adversus Gentes cap. 39  
Deo dare, accipere est. To give unto God is as much as to receive a gift from him. Greg. Naz. Orat. de Pauperum amore.  
Beneficia in alios collata in ipsum beneficij autorem revertuntur: Benefits bestowed upon others do redound to the benefit of those that do bestow them. Theodoretus in Psal. 49.  
Si nudum vestias, teipsum ind●is justitia, etc. Non mediocris est ista gratiae. Corporalia seminas & recipis spiritualia. When thou clothest the naked, thou dost apparel thyself with righteousness. etc. This is no mean favour. Thou sowest corporal things and thou receivest spiritual blessings: Amb. Off. lib 1. cap. 11.  
Sementis nunc tempus. Dispergamus ut congregemus. Now is the seed time. Let us scatter abroad that we may gather together. Chrisost. in 3. cap. joh. Hom. 24.  
Ne parum metamus, plurima seminemus. Let us sow much, lest we reap little. Cyp. Serm. 1 de Eleemo.  
Foecundus est ager pauperum, citò reddit dominantibus fructum. The field of the poor is very fruitful, it yeldeeth a quick return of profit to the owners of it. Aug. Serm. 25. de verbis Dom.  
Quisquis volverit fieri dives, pauper fiat ut sit dives: consumat ut colligat, spargat ut congreget. Vide Agricolan, etc. Seminemus itaque & nos coelumque velut agrum colamus, ut magna metamus abundatia, aeternisque bonis fruamur, gratia & benignitate. etc. Whosoever would grow to be a rich man, let him be a poor man that he may be rich: let him make a holy waist that he may increase, let him scatter that he may gather. Behold the husbandman, etc. Let us therefore sow also & till the field of heaven as it were, that we may reap very abundantly, and may enjoy eternal good things, even favour and bounty, to wit, from the merciful hand of God, etc. Chrisost, in Rom. cap. 3. in morali exhort.  
Qui pauperibus benefaciunt, nihilominus sibi consulunt, ac si sua praedia irrigarent. Eleemosynis enim tanquam canalibus, Dei benedictionem qua locupletentur, in se dirivant. They that be beneficial to the poor, do no less benefit themselves then if they should water their farme-groundes. For by their almsgiving they do derive unto themselves the blessing of God, as it were by conduit pipes, which maketh them rich. Caluin. in cap. 9 verse. 8. 2. ep. ad Cor.  
Beneficium largientis praebenti magis permanet quam suscipienti. Sicut frumentum quod seminatur in terra, ad seminantis potius quàm ad suscipientis lucra redit. Sit ergo tibi finis agriculturae huius initium coelestium sationum. The benefit of the liberal giver, remaineth rather with the giver, then with the receiver. Like as the corn which is sown in the ground, returneth to the gain of him that soweth it, rather than of the ground that received it. Wherefore let the end of this tillage and husbandry, be unto thee the beginning of thy heavenly sowing. Ambros. Sermone, 81.  
Prout tibi aderunt (facultates) in multitudinem, facito ex eis eleemosynam. Sin parum tibi fuerit, pro paucitate ne metuas facere Eleemosynam. If thou have great riches give much: if thou have but little yet be not afraid to give a little alms. For so thou layest up a good treasure for thyself against the day of thy necessity. Tob. ch. 4.8.9.  
And when thou givest of that little which thou hast. do it in this manner (saith a learned Father) Pray to God in these or such like words: I have small store as thou konwest o Lord. Yet seeing there is great need, setting before me thy commandment, I give my needy brother of that little which I have. Give thou also to thy servant o Lord, whensoever I shall stand in need. I have had good experience of thy goodness, and I have good trust that thou wilt not long delay to help, etc. Thus doing thy seed no doubt will yield thee a harvest. Basilius 3. Concione in dinites' avares.  
Quòd Deum precatur Paulus ut mercedem rependat Onesiphoro, 2. Tim. 1.16. etc. vim habet promissionis. In that Paul prayeth to God that he would tender Onesiphorus a reward, it containeth the warrant of a promise.  
Nisi promssio Dei ad benignitatem exercendam acriter nos solicitet ac stimulet, plusquam stupidi sumus. If the promise of God do not forcibly provoke and prick us forward to the practice of liberality, we are more than senseless. Calu. in 2. Tim. 1.18.  
And again upon Matth. 25.39. Plusquam socordes esse oportet, nisi ex visceribus nostris misericordiam exprimat haec sententia, Christum, sc. vel negligi vel coli in eorum persona, qui auxilio nostro indigent. Itaque quoties ad miseros iuuandos pigrescimus, veniat nobis filius Dei ante oculos, cui aliquid negare immane sacrilegium est. We must needs be more than sottish, or heartless, unless this sentence do draw mercy out of our bowels; seeing Christ himself is either neglected or regarded, in the persons of them that stand in need of our help. Wherefore, so often as we wax sluggish in succouring those that be distressed, let the Son of God come before our eyes, unto whom whosoever should deny any thing, he should commit horrible sacrilege.  
Pauperis est orare, & divitis erogare: Dei est pro parvis magna pensare. It beseemeth the poor man to speak by way of entreaty, and the rich man to disburse liberally: but it is the property of God to recompense small things with great. Aug. Serm. 25. de verbis Domini.  
Pro parvis magna recipiemus, & pro terrenis aeterna, tempore quo promisit Deus. We shall receive great things for small, and for earthly things eternal at the time which God hath promised. Amb. in cap. 6. ad Gal.  
Penes Deum maior est contemplatio mediocrium. God doth in special manner behold the poor even such as are of mean estate. Tertul. Apol. adversus Gentes, cap. 39 Behold this in that notable doctrine of our Saviour Christ Luke ch. 14. When thou makest a dinner, etc. call the poor, etc. upon the which words of our Saviour Christ, read many fruitful observations of S. B. of Ipsw. upon 2. Cor. chap. 8. and 9 pag. 78. 79. 80. 81. 82. And again, pag. 88 This is more acceptable to God (to wit) to bid the poor, etc. for it is a better proof and argument of sound love, etc.  
Qui miseretur pauperi foeneratur Deo. Vide usurae raram naturam & admirabilem. Alius est qui accepit, nempe pauper: & alius qui se foenore obligat, scilicet Deus. Nec hoc solum nimirum, sed quia in hoc usurae genere, non est locus ingratitudini, aut ulli damno, sed certissima & c●piosissima manet compensatio. He that hath mercy on the poor, dareth unto the Lord, as it were upon usury. Wherein behold a rare and admirable kind of usury. He that receiveth, that is, the poor man, is altogether another from him who bindeth himself to pay the lone, to wit, God. Neither is this only to be marveled at, seeing in this kind of usury th●re is all security against unthankfulness, & every the least damage or loss. Yea the full recompense abideth most sure and certain. Chrysost. Hom. 3. in cap. 1. Gen.  
Magnificus est Deus in dando foenore. God is very bounteous to all those that lend to him upon the usury of liberality. Basil. 3. Conc. in avaros divites.  
And in the same sense Nazianz. Orat. 18. ad Cives trepidantes: Largus est Deus in remunerando. God is a very liberal rewarder.  
Calvinus in Act. cap. 10. vers. 4. Hinc colligimus (inquit calvinus) virtutes & benefacta non tantum placere Deo, sed ornari etiam splendida hac mercede, quòd in eorum graetiam cumulat nos amplioribus donis & locupletat: juxta illud Matth. 13.12. Habenti dabitur. Item, euge serve bone & fidelis: fidelis fuisti in paucis: super multa te constituam. Sic enim continua donorum suorum serie, Dominus, suos quasi certis gradibus evehet, donec ad summum perducat. Nec tamen sequitur, ulla esse in nobis, propria virtute opera preparatoria ad fidem acquirendam. vel, fide acquisita, meritoria, Omnia siquidem dona omnisque remuneratio est à Deo, eaque maximè gratuita. This notable servant of God, writing upon these words of the holy Angel to Cornelius, that his alms and prayers were come up into remembrance before God. Hence (saith he) we gather that beneficence and other virtues, do not only please God, but that they are likewise set forth and beautified with this goodly recompense, that in respect of them he doth increase and enrich us with a greater measure of his gifts: according to that Matth. 13.12. To him that hath shall be given. And likewise, well, good and faithful servant, thou hast been faithful in little, I will make thee ruler over much. For thus doth the Lord, by a continual course of his gifts, lift up those that be his, as it were by certain steps, until he bringeth them to the top of their advancement. Nevertheless, it doth not hereof follow, that there are in us any works of preparation, by any selfe-vertue or power, that thereby we should attain to faith, or after faith attained, that we should merit by them. For assuredly all gifts & every recompense, is not only from God, but also from him most frank and free. Read also his comment. upon the 6. verse of the 11. ch. to the Heb.  
Pijs hominibus beneficentia est pro omnibus latifundijs. The beneficence of the Godly, is in stead of large possessions unto them. Beza in mayor. annot. 2. Cor. cap. 9  

Beneficence preventeth much sin.  Malesuada fames & dura paupertas animum reddit improbum & audacem. Hunger as an evil counsellor, and poverty, if it lie sore upon a man, it maketh his mind wicked, yea bold to sin. Musc. in 6. Matth.  
But by the beneficence of merciful men, the evil is graciously prevented, or stayed: and no doubt God will reward it unto them, even because they do thereby hide a multitude of sin. 
That which is Christianly given, is the surest part of any man's goods & possession.   
Est quidem vox hominis Ethnici, Quas dederis solas semper babebis opes. Ratio est, quòd locatur extra fortunam quicquid amicis donatur. It is in deed the saying of an Heathen that of all his riches, a man hath only that always, which he hath given. The reason is that this is no more subject to casualty, etc. Calvinus in ep. ad Cor. 2. cap. 8.10. Illud possidemus quo utimur: quod autem ultra usum est, non utique habet possessionis fructum, sed custodiae periculum. We possess that which we do well employ: the rest hath not so much profit in the possession, as danger of losing. Amb. Off. 2. cap. 26.  
Hoc habeo (inquit Marcus Antonius) quodcunque dedi. Marcus Antonius was wont to say. This I am sure of, that all which I have given is mine own. Sen. lib. 6. de Benef. cap. 3.  
And in the same place: Dono dando tua facis: & possessionem inexpugnabilem paras. Thou assurest to thyself that which thou givest for a gift: and thereby thou obtainest an invincible possession.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
It is a very commodious thing to defeat the moth and the fretting of envy. This can no better way be compassed then by the excrcise of liberality. Gesn. Serm. sentent. 76.  
Meet ergo vberes pecuniae tuae fructus, 
Beneficence entituleth a man to the effectual prayers of the poor whom God promiseth to hear.  orationes dico pauperum, etc. Reap thou therefore the abundant fruit of thy money, I mean the prayers of the poor, etc. Amb. Serm. 81.  
The Lord hath put a blessing into the hands of distressed persons for them to bestow upon such as do relieve them: as is well observed from the 29. ch. of job. verse 13. Lect. of S. B. pag. 95.96.  
Basil. Magnus' in his 3. Sermon against covetous rich men. He showeth this to be the cause why God turneth plenty into scarcity, and cheapness into dearth. Quôd cum ex Deo accipiamus, alijs non damus. Because when we receive of God we do not give unto men. Beneficentiam (inquit) laudamus, nos hac carentes, egentibus desumus. servi existentes liberamur, & conseruos non miseramur. Esurientes nutrimur, inopibus alimenta negamus. Cum indeficientem Promum ac Thesaurarium Deum habeamus, nos erga pauperes perparci ac tenaces sumus, etc. Hac igitur de causa minatur nobis justum Dei judicium. Hac de causa Deus omnipotens manum non aperit, quoniam fraternitatis charitatem occlusimus. Ob hoc & campi steriles, quoniam charitas friguit. Supplicantium vox frustra clamat ac in aere evanescit & dissipatur: nam & nos rogantes minime audimus, etc. We commend beneficence (saith the godly father) but for want of using it we are wanting to the poor. Though we being servants are delivered, yet we have no compassion over our fellow-servants. We are fed when we are hungry, but we deny food to the needy. Though God be unto us as a Butler or Treasurer that never faileth us, yet are we over sparing and niggardly toward the poor, etc. For this cause therefore doth God in his justice threaten his judgement against us. For this cause doth not almighty God open his hand because we have shut up our compassion from our brethren. For this cause also are the fields barren, because charity is waxed cold. The voice of our supplications crieth in vain, and vanisheth, and is scattered in the air, insomuch as we do not hear those that entreat us, etc. The whole Sermon is worthy every Christians reading.  
Quae utilitas in aliena regione (h. in isto mundo) multas divitias relinquere, in propria autem & in patria necessarijs career? Itaque oro, festinemus dum adhuc tempus est, ut illuc transferamus etiam quae in hac aliena habemus, etc. Facilis est transuectio, scilicet, per manus pauperum, etc. What profiteth it to leave abundance of riches in a strange country (that is, in this world) and to want necessaries at home in our own country (that is, in the kingdom of heaven.) I pray ye therefore let us make haste while yet there is time that we may convey thither even those things which we have in this strange place. The transportation is easy; to wit, by the hands or help of the poor, etc. Chrisost. in Gen. cap. 23. Homil. 48.  
Ostendam tibi horrea iam parata (inquit Amb. Ser. 81.) sc. esurientium pauperum ventres: in ipsis tuos conclude the sauros. I will show thee (saith Amb. in his 81. Sermon, he speaketh there to the rich man straited for want of barne-roome) barns already made fit to thy hand, that is to say, the bellies of poor hungry people: in these barns lay up thy treasure, let them be the lock & key for them, etc. The whole Sermon is worthy thy reading. Lege etiam Bas. Mag. in eadem divitis avari verba Lucae 12.3. Concione in divites avaros.  
And Ecclesiast. cap. 29.15.16. Concludito misericordem beneficentiam in penuarijs tuis, etc. Lay up in the storehouses that which thou mindest to employ to merciful beneficence, etc.   

Sentences which may be referred to the Doctrine of the 4. Chapter.  
Those professors which do not relieve their poor brethren, are called in the Scripture, clouds without rain. And therefore, they are subject to the curse which was denounced by Christ against the fig tree, Never fruit grow on thee hereafter. Read Lectures of S. B. of Ips. pag. 20.  
Felix quem faciunt aliena pericula cautum. 
The use of all the threats & punishments contained in the 4. ch. of the Treatise.  He is a happy man whom other men's dangers can make circumspect or wary.  
Ne expectes dum in te ipso discas quantum malum sit inhumanitas, quantumque bonum viscera egentibus aperire. In alienis calamitatibus haec discito. etc. Delay not the time, till thou learnest by thine own experience, how great an evil unmercifulness is, and how great a good thing it is to open the bowels of compassion to those that stand in need: Greg. Nazianz. Orat. de Paup. amore.  
Seeing God accouteth the duty of love which at his commandment is performed to men to be a spiritual sacred service done unto himself, woe to our sottishness if we shall not only consume in profane but also in wicked uses those things which should serve for holy oblations, etc. Caluin. Heb. 13.16. and Philip. ch. 4.18. comment.   

Sentences to be referred to the fifth Chapter: and first of all to the answer of the first Objection.  
Recordare ô homo quis est qui largitus est tibi teipsum: & qui sis in memoriam revoca. servus es Dei, & dispensatio tibi commissa est Dominicae facultatis. Recordare ergo quis est qui tibi iniunxit officium dispensandi familiam suam. Quid est quod multis praelatus es? Non est utique sine causa, quòd tibi à bono & justo Deo officium tribuitur largiendi, alijs necessitas imponitur indigendi. Dispensatorem igitur conseruorum tuorum, te ex dominicis facultatibus esse, cognosce. Ne existimes quod omnia ventri & delitijs tuis terra producat. Quae in manibus habes commissa tibi magis quàm concessa cognosce. parvo tempore aliquantulum super ijs laetaris, & abuti ijs voluptuosius delectaris. Cùm verò haec pariter cum vita nostra defluxerint, rationem dispensationis nostrae, vocamur Domino reddituri.  
Haec Amb. Serm. 81. & ibidem in fine.  
Non minus est criminis habenti tollere, quàm cùm possis & abundes, indigentibus denegare. etc.  
Tot te ergo scias invadere bona, quot possis praestare quod velis.  
Remember o man who it is that hath given unto thee even thine own self: and call thou to mind who thou art. Thou art a servant of God, & the stewardship of the Lords riches is committed to thee. Remember therefore who it is that hath enjoined thee the office of a Steward to his family. What is the cause that thou art preferred to many? Surely it is not without cause that the merciful and just God hath given to thee the office of distributing, and that the necessity of wanting is laid upon other. Know therefore, that thou art a disposer of the Lords riches, to thy fellow servants. Do not think that the earth bringeth forth all for thy belly, and to serve for thy deliciousness. As touching the things which thou enjoyest, consider that they are committed to thee as of trust, rather than granted to thee to do with them as thou list. Thou rejoicest a little for a short time, and takest delight to abuse them at thy pleasure. But when these things, together with our lives, shall slip away, we are called to give an account to the Lord of our stewardship, etc. And again: it is no less crime to take away from a man that which he hath, then to deny succour to the distressed when thou art able to do it of thy abundance, etc. Know thou therefore that thou dost bereave so many of their goods, as thou mightest relieve if thou wouldst.  
Thus much out of Amb. Serm. 81.  
The Lord hath given the rich man his riches as it were by a letter of administration to give where there is need. Lect. of S. B. pag. 60.  
Qui metuunt ne liberalitate res minuantur, 
Answer to the 3. object  ipsi nescientes miseriminuuntur, amatores magis Mammonae quàm animae suae: They that are afraid lest they should waste their goods by liberality, they themselves, miserable men that they be, are at unwares consumed, for that they love their riches more than their own souls, Cyprian. Serm. 1. de Eleemos.  
And again, Qui timent ne patrimonium bene agendo perdant, ipsi malè agendo pro patrimonio pereunt. They that fear lest they should destroy their patrimony by doing that which is good, they themselves do perish is in steed of their patrimony by committing that which evil.  
Eleemosyna non est divitiarum dispendium, sed ditescendi potius compendium, quastusque omnium uberrimus. almsgiving is not the way to waste riches, but rather a compendious or ready way to grow rich: yea in itself it is the most plentiful gain that may be. Gualterus in Matthaeum. 6.  
Non ita claudenda est res familiaris ut eam benignita● aperire non possit, nec ita rescranda ut pateat omnibus modus adhibeatur, & referatur ad facultates. Cicero Off. 2. Englished before.  
Beneficijs quae maximè societatem aligant, danda est lex, ne sub specie benignitatis inconsulta facilitas placeat: neve haec ipsa obseruatio liberalitatem restinguat dum temperate. Sen. de Ben. lib. 1. cap. 4. Englished before.  
And the same Seneca in the beginning of his first book: Inter multos ac varios errores temerè inconsultéque viventium, nihil propemodum nocentius, quàm quòd beneficia nec dare scimus, nec accipere. This is also Englished before.  
Pro viribus suis quisque faciat. Non sic faciat ut ipse angustias patiatur. Non hoc dicimus. Superflua tua, necessaria sunt alijs. Let every man do according to his ability. Not so that he should overmuch straighten himself. We do not teach so. Thy superfluous things are other men's necessaries: August. Hom. 13.  
Non vult Deus in angustias nos redigi, ut alij nostra liberalitate diffluant: It is not God's will that we should bring ourselves into straits, that other men should have more then enough by our liberality: Cal. in 2. Cor. 8.13.  
Sanctorum usibus est communicandum, usibus inquam non autem voluptatibus aut delitijs: his enim homines redduntur deteriores: deinde etiam sumptibus huiusmodi supercaneis, posset alijs quoque pauperibus subveniri. It our part to contribute to the necessities of the Saints, necessities I say, but not to their pleasures and delicacy: for thus are men oftentimes made worse than they were before: and moreover, by such superfluous charges other poor people might be relieved. Pet. Mart. in octawm Praeceptum.  

Answer to the Object. concerning care for children.  Parents consulere vivi ac prospicere debent, ut liberorum solitudo & pueritia quam firmissimo praesidio munita sit. Parents while they are yet living aught to take order and provide that when their children should in their childhood be bereaved of them they might be fenced with as sure a defence as may be, Cicero 3. Act. in Ver. It is true. But what may be this most sure and safe defence? Verily godliness only is that most sure and safe defence.  
Multitudo filiorum non debet tollere divitiarum communicationem. Patrimonium Deo creditum, nec resp. cripit, nec fiscus invadit, nec calumnia aliqua forensis evertit. In tuto haereditas ponitur, quae à Deo custode servatur. Hoc est charis pignoribus in posterum providere, hoc est futuris haeredibus paterna pietate consulere. The multitude of children ought not utterly to take away the communicating of our goods to others. That patrimony which is committed to God, neither can it be taken away under colourable pretence of service to the commonwealth, neither hath the exchequer or confiscation to the Princes use any thing to do against it, neither can any quarreling or wrangling action at common law overthrow it. That inheritance is settled in most sure estate, whereof God is made the Gardin or keeper. This is indeed to provide for thy dear children for the time to come, this is in a right fatherly and godly course to take order for those which shall be thy heyers after thee. Cyprianus. Serm. 1. de Eleemos.  
And again, Praevaricator & proditor Pater es, nisi filijs tuis fideliter consulas, nisi conseruandis ijs, religiosa & vera pietate prospicias. Thou art but a deceivable and treacherous undermining father, unless thou do provide for thy children, in that course which beseemeth a faithful man, and unless for the preservation of them, thou acquaintest thyself afore hand with the practice of religion & true godliness.  
Now a special part of this true religion as the Apostle james teacheth, is to visit the fatherless and widows in their adversity, etc. ch. 1, 27.  
Si filijs tuis Deum cohaeredem & Tutorem constitueris, innumeros simul etiam thesauros illis vere reliquisti. Quemadmodum enin Deus, cum nos ipsos ulciscimur, nos ipse non tutatur: cùm verò illi vindictam permittimus, plura quàm expectabamus, nostri gratia facit. Ita & cum pecunijs facit, etc. Non igitur huc spectemus, quomodo liberos divites relinquamus, sed quomodo relinquamus vertute conspicuos, etc. Et iterum. Si vis filios divites relinquere, relinque illis debitore Deum, illi sc. testimentariat ipsorum literas concedens, etc. Contemnamus pecunias, ne Christum contennamus: contemnamus inquam pecunias, ut & pecunijs fruamur.  
If thou wilt make God the joint heir and protector of thy children, thou shalt therewithal leave innumerable treasures unto them. For like as when we do revenge our own wrongs, God doth not take upon him our defence. but when we leave vengeance to him, he worketh more on our behalf than we looked for: so dealeth he in the matter of money, etc. Let us not therefore aim at this, how we should leave our children rich, but how we may leave them to be of worthy note for their virtue. And again. If thou mindest to leave thy children rich, leave the Lord a debtor unto them, and leave in his hands the letters testimentarie or will of thy legacies which thou hast bequeathed them, etc. Let us set light by money, lest we grow to set light by Christ: let us (I say) set light by money, that so we may use money as it should be used, etc. Chrisost. in cap. 3. ad Rom. in morali exhortatione.  
Read also if you please August. lib. de decem Chordis. cap. 12. which is the last of the book, where very pleasantly he confuteth the inordinate care which Parents pretend for their children, convincing them of a manifest lie, as he plainly demonstrateth his charge against them: & showeth that it is their infidelity & covetousness in respect of their own selves principally, which suppresseth their beneficence and mercy toward the poor.  
Finally, for this point, consider well the excellent saying of Caluin in his Comment. upon 2. Cor. 8.10. Sola benedictio Dei pluris centuplo aestimanda est, quam omnes mundi thesauri. The blessing of God is of itself alone to be esteemed a hundredth fold more than all the treasures of the whole world. 
Answer to the 2. and 3. Ob. concerning the pretended unworthiness of the poor.   
Post malos meliores quaeras. If thou perceivest any to whom thou givest, to be very unthrifty and unthankful, etc. make choice of better. Yet think of that which the same author saith further: Satius est prodesse etiam malis propter bonos, quàm bonis deesse propter malos. It is better to be beneficial even to those that be evil, for their sakes that be good, then to fail those that be good, because other are evil. Sen. lib. de Ben. 4. cap. 28. And again, Beneficia ferè sequuntur non reposcentem. And yet again. Propositum optimi viri & ingentis animi est, tamdiu ferre ingratum donec feceris gratum. lib. 5. cap. 1. Englished before. Read him also, lib. 7. cap. 31. Vincit malos pertinax bonitas. Vnweariable goodness overcometh evil men. And further he addeth: In caeteris rebus ad spes bonas animus pertinax est. Terra marique humana opera cessarent, nisi malè ruentia iterum tentare libuisset. In other matters the mind is stiff and unweariable, because it is still in hope of good success. And all the businesses of men should cease, both by sea & by land, unless they should attempt the same things again and again, though ere while they fall out very ill. Wherefore as it followeth in the next chap. Tanquam bonus agricola cura cultuque sterilitatem soli vince. Ingratus non mihi iniuriam facit, sed sibi. Non est magni animi beneficium dare & perdere: hoc est magni animi, perdere & dare. That is, do thou the part of a good husbandman, overcome the barrenness of the ground by diligent manuring of it. He that is unthankful, is not so much injurious to me, as to himself. And again: This is not the property of a very liberal mind, to give and to lose, but to lose, & yet for all that still to give.  
But specially call to mind that which is said of the Christian Doctor. Seminatur in terra, germinat in coelo. Plantatur in paeuperes, apud Deum pullulat. What therefore though some be unthankful? Thou sowest on the earth, but it springeth up in heaven. Thou plantest among the poor, but it groweth up with God. Amb. lib. de Nabuthe cap. 12.  
Qui pendet à benedictione Domini, animum habet explicatum his tricis: & simul manus solutas ad beneficentiam. 
Answer to the last Object.  He that dependeth upon the blessing of God, hath his mind loosened from these snarlings: and he hath his hands also at liberty to the actions of liberality. Calvinus in 2. Cor. cap. 8. vers. 2.   

The Sentences follow which may be referred to the second part of the Treatise: and first to the first Chap.  
Iniquissimum est, pecuniam sub gloria egestatis, acquirere. It is a most unequal thing that any man should go about to get money, glorying in his poverty. Or bearing this mind, as though it were a credit to him to be a poor man. Sen. de Benef. lib. 2. cap. 17.  
And well may the Philosopher say so, because poverty is a public conviction or open badge and cognisance as it were of our sin.  
Moreover in the same chapter. There are many (saith Seneca) of such a crooked nature, that they had rather lose whatsoever kindness they have showed, than they would seem to receive any thing, they being proud and upbraiding men. Multi sunt tam pravae naturae, ut malint perdere quae praestiterunt quàm videri recepisse, superbi & imputatores. Quanto melius quantoque humanius id agere, ut illis quoque suae partes constent, etc. & gratias agentem, non aliter quàm si referat audire, praebere se facilem ad hoc, ut quem obligavit, etiam exolui velit. How much better, and how much more courteous is it, to take such a course, that they that receive may have their time to give, etc. Yea, and for one to hear another giving thanks, even as if he did make a full recompense; and herein to show himself ready to release him, whom he hath bound as it were by an obligation.  
And yet again in the same chapter: Beneficium tam recipiendum est quàm non exigendum. A benefit is in like proportion to be received as it is not to be exacted.  
Non minus regium & humanum est, exigua benevolè & placidè accipere, quàm magna dare. It is no less princely and courteous to accept small things readily and with gentle good will, then to give things of great value. Plutarch.   

Sentences that may be refered to the 2. ch. of the 2. part.  
Non minoris est animi, beneficium rectè debere, quàm dare. 
Great grace is required to the receiving of a gift.  Eò quidem operosius hoc quàm illud, quò maiore diligentia custodiuntur accepta quàm dantur. It is no less virtue, to be rightly indebted for a benefit, then to give it. Yea somuch the more labour belongeth to this, then to that, according as things received, require more diligence to the keeping, then to the giving of them. Sen. de Beneficijs lib. 6. cap. 43.  
Non patitur aviditas quemquam esse gratum. Nunquam enim improbae spei quod datur satis est. Et maiora cupimus quò maiora venerunt. If any man be covetously linger after gifts, it will not suffer him to be thankful. For inordinate hope is never satisfied with that which is already given. For by how much the gifts that have been bestowed are greater, by so much, greater gifts are still desired and longed after. Seneca de Beneficijs lib. 2. cap. 27.  
But as touching the good disposition of a mind well disposed, the same author saith. Optandum est non recipere beneficia potius quàm non dare. It were to be wished, rather never to receive benefits. then never to give any at all. lib. 1. cap. 2. And lib. 12. cap. 18. Maiore delectu quaerendum est cui debeamus, quàm cui praestemus. Greater choice is to be made, to whom we mind to be indebted, than whom we will make indebted to ourselves.  
Vir nemo bonus ab improbo se donari vult. No good man will willingly be indebted to a wicked man. Cicero de Legibus lib. 2. Platonis sententiam referens. 
A Gift must be received thankfully.   
Qui gratè beneficium accepit, primam eius pensionem soluit. Et quod superest soluendae gratiae securior debere potest. He that hath thankfully received a benefit, he therewithal payeth as it were the first payment: and as touching that recompense which is further more to be made, he hath the longer day or respite for the paying of it. Sen. lib. 2. de Bene. cap 22. & 35.  
Qui verò beneficium dantis, grata mente non suscipit, iniuriam facit benefacienti. But he that doth not entertain the benefit of his benefactor, with a grateful mind, he doth him great wrong. Amb. Comment. in cap. 10. ep. ad Heb.  
Gratiarum actio est ad plus dandum invitatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thankfulness is an inducement to provoke to the bestowing of greater gifts. Chrisost. And again, Si cùm ab hominibus beneficium aliquod accepimus, illud grati praedicamus benevolentiores illos reddimus: quantò magis Dei beneficia celebrantes, ad maiorem erga nos benevolentiam eum invitabimus? Seeing when we receive any benefit at the hands of men, if we speak thankfully of it, we make them more kindly affected toward us: how much more shall we provoke the Lord to show his more great favour toward us, if we will celebrate his praises for his benefits bestowed on us?  

We must be specially thankful to God.  Gratitudo nulla assequi potest magnitudinem beneficiorum Dei. Deo debemus omne quod possumus, omne quod vivimus, omne quod sapimus: & quis habet quicquam non tuum. No thankfulness can be proportionable to the greatness of God's benefits. We own unto God all that we are able to perform, and whatsoever our whole life and wit may attain unto: and who hath any thing (saith August.) which is not thine o lord Medit. cap. 17.  
Nunquam Dei liberalitatem & munificentian vinces, quamuis omnium facultatum tuarum iacturam feceris, quamuis te ipsum etiam facultatibus adiunxeris. Nam hoc quoque ipsum, Deo aliquid donare accipere est. Thou canst never exceed the liberality and bountifulness of God, although thou shouldest lose all whatsoever thou enjoyest for his sake, yea although thou dost join thyself also with all that thou art worth. For even this also To give any thing to God: it is to receive a gift of him. To wit in that it pleaseth him to accept the same. Greg. Nazianz. Orat. 27. de Pauperum a more  
Quicquid sumus & quicquid habemus, Deo debemus. We own unto God whatsoever we are, and whatsoever we have. Calu. in 2. Cor. 8.13.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
All good duty is to be performed to benefactors.   
It is our duty to perform all thankfulness to those that have deserved well of us. Basilius.  
Ostendit Paulus suam (Onesiphoro) gratitudinem, quum remunerandi vices in Deum transcribit, quia impar est soluendo. 
Benefactors are to be prayed for.  Paul showeth his thankfulness to Onesiphorus, in that he being unable to make recompense, (to wit, with worldly requital) he putteth over the office of rewarding unto God. Calu. in 2. Tim. 1.16. etc. And in the same place. Tantus est etiam Dei amor erga suos, ut se ad omnes qui cum illis sunt coniuncti diffundat. So great also is the love of God toward his servants, that he doth extend his love unto all that are joined in communion with them.  
Beneficiorum acceptorum commemorationem honestam laudandi occasionem esse: dixit Basilius. 
Benefactors are to be well spoken of.  The rehearsal of benefits received, is an honest means of yielding them their due commendation, as saith Basil.  
Nullum officium referenda gratia magis necessarium est. 
Benefactors are to be recompenc●d.  No duty is more necessary, then is this of thankful requital. Cicero Off. 1.  
Quid tamlaudabile? quid tam in omnium animos receptum, quàm referre benemeritis gratiam? What is so commendable? what so generally allowed in the minds of all, as that thanks is to be rendered to those, that have deserved well of us? Sen. de Benef. lib. 4. 6.  
Quae natio non comitatem, non benignitatem, non gratum animum & beneficij memorem diligit? quae superbos, quae maleficos, quae crudeles, quae ingratos non aspernatur, non odit? What nation is there that loveth not courtesy and liberality, as also a grateful heart, & such one as is mindful of a benefit received? Likewise what nation is there, where proud, mischievous, cruel, and unthankful persons are not despised and hated? Cicero de Leg. lib. 1.  
Xenophon alijque Ethnicorum Graecorum dixerunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Xenophon, and sundry other of the heathen Grecians were wont to say, that it is every where accounted a just thing, that such as have benefits bestowed upon them, should likewise have care to make some recompense again.  

Recompense is to be made with advantage if it may be.  Hesiodium illud (inquit Cicero) laudatur a doctis; quod eadem mensura reddere jubet, qua acceperis aut etiam cumulatiore, si possis. That saying of Hesiodus (saith Cicero) is commended of the learned, which willeth thee to render according to the same measure whereby thou hast received; or if it may be, with a more full and heaped requital. Lib. de claris Orat.  
Non tantum animo aequare, sed, si fieri potest, vincere debemus. Sen. de Benef. lib. 1. cap. 4.  
And among Christians: Quid tam contra officium (inquit Ambrose) quam non reddere quod acceperis? Nec mensura pari, sed uberiore reddendum arbitror, & usum pensandum beneficij. What is so contrary to good duty, as not to recompense that which thou hast received? Neither do I judge that thou shouldest do it with equal measure only, but more abundantly: and that the use of the benefit should be requited according to the time it hath been enjoyed: Off. lib. 1. cap. 31.  
But what if a man be not able so to do? Quid si nulla reddendi facultas suppetit? He answereth in the next chapter: In reddendo beneficio, plus animus quàm census operatur: magisque praeponderat benevolentia, quàm possibilitas referendi muneris. In that case (saith he) a good mind or desire to do it, is of better worth than silver: and a ready will or affection is more to be esteemed then all possibility of any other recompense.  
And among the heathen Cicero in his 3. Philippica, thus he determineth this point: Cum gratia referri non potest, quanta debetur, habenda tamen est quantam maximam animi nostri capere possint. When the thanks deserved are greater than we can repay, we are yet to acknowledge them with as earnest affection as our minds are possibly able to attain unto.  
Nescit virtus mensuram gratiae, nec contenta referre quod acceperit, vult cumulare quod sumpserit: ne inferior sit beneficio licet aequetur officio. Virtue is of this nature that it cannot abide to be scant in thankfulness, and not contented to yield that which it hath received, it desireth to return heap measure: not liking to be inferior in the benefit, though it be matched in like dutifulness of the mind. Amb. Comment. lib. 5. in cap 6. Lucae.  
Magni viri magnifice egerunt non ut in unam tantum aetatem prodessent: 
Benefactors are to be recompensed in their posterity.  ita & nos non per unam tantùm aetatem grati esse debemus. As men of excellent virtue have done notable things, respecting the benefit of more ages than one; so ought thankfulness to continue from one age to another toward those that descend from them.  
Gratus esse non potest nisi qui beneficij meminit. 
To move unto this recompence-making it is necessary that benefits be well thought of & remembered.  He can not be a thankful man that is not mindful of the benefit. Oblivio facit ingratum, nec excusat ingratitudinem. Forgetfulness maketh unthankful, but it is no excuse of unthankfulness. Sen. de Benef. lib. 3. cap. 1. etc.  
And again, Quis tam ingratus est, quàm qui quod in prima part animi, positum esse debuit & semper occurrere, ita seposuit & abiecit, ut in ignorantiam verteretur? Apparet illum non saepè de reddendo cogitasse, cui obrepsii oblivio. Who is so unthankful, as he which hath so put aside, yea cast away that which ought to be chief remembered, and often thought upon by him, that it is turned into mere ignorance whether any such thing had ever been or no?  
This forgetfulness is the rather to be carefully watched against, because we are very apt to forget a benefit soon after we have received it: according to the sentences following.  
Beneficij memoria brevissima: at iniuriae solet esse tenacissima. The remembrance of a benefit is very short: but an injury is kept very long in mind.  
And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing in this life doth sooner wax old, or lose the vigour of it, then doth thankfulness. Socrates. Aristoteles.  
And not only is it so concerning men, but even concerning God also. Nihil enim proclivius est quàm donorum Dei oblivio. Nothing is more ready with us then the forgetfulness of God's benefits. Calvinus Comment. in joh. cap. 4.44.  
Wherefore worthy is the admonition of a more ancient Father:  pretiosum quoddam depositum gratiarum actionem in anima tua custodias: & recipies tu quoque duplicem illius iucunditatem. Keep thou thankfulness in thy heart, as thou wouldst keep a precious pledge committed unto thee: and thou thyself also shalt receive a double pleasure thereby. Basilius Serm. 3. in divites avaros.  
Neither is the saying of the heathen Philsopher to be lightly passed by, in that he setteth down this sentence: Multum is dat ei, cuise fidelem & gratum amicum dederit. That man giveth much unto him to whom he will give himself a trusty and grateful friend. Sen. de Benef. lib. 6.33.  

There are many ways of exercising beneficence.  Alium re, alium fide, alium gratia, alium consilio, alium praeceptis salutaribus adiwa. Be helpful to one with thy goods, to another by trusty dealing, to another by that favour which thou hast with any, to another by advise and counsel, and to another with wholesome instructions. Sen. de beneficijs lib. 1. cap. 2.  

Envy hindereth all thankfulness.  Vehemens & importunum malum est invidia, quae nos inquietat, dum comparat. Hoc mihi praestitit, sed illi plus, sed illi maturius, & deinde nullius eausam agit, contra omnes sibi favet. Gratitudini denique inimicissima est. Non potest quisquam invidere & gratias agere. Quia invidere querentis & moesti est, gratias agere gaudentis. Envy is a fierce and troublesome evil the which disquieteth us while we enter into comparison: to wit, after this manner: He hath done this for me indeed, but more for him, and that also more seasonably: and thus he pleadeth on no man's side, but against all, he is partial for himself alone. To conclude, it is the sorest enemy that thankfulness hath. It is impossible that any man should be both envious and thankful. For envy is the property of him that complaineth & is sullen: but thankfulness belongeth to him that is joyous and cheerful. Sen. lib. de Benef. 2. cap. 27. & lib. 3. cap. 3.  
Res conviunctae sunt Dei gloria & Ecclesiae munificentia. 
The chief end and ●se o● beneficence i● the glory o● God.  Neque haec cessare potest, quin illa tantundem minuatur. The glory of God, and the liberality or contributions of the Church, are linked together. Neither can this cease, but accordingly is that diminished. Calu. in cap. 8. verse 19 2. Cor.  
Nothing can be said or conceived sufficiently concerning this grace of beneficence: in which respect the Apostle calleth it an unspeakable gift of God. Lect. of S. B the last pag.   

Sentences that may be referred to the third chapter. 2. part of the Treatise  
Omnes immemeres beneficij oderunt. All men are wont to hate such as are unmindful of the ben●fite or good turn which hath been done them. Cicero Offic. 2. 
Unthankfulness to men i● a very hainou●s●n.  And again, lib. 8, ep. ad Atticum. In ingratitudine nihil non mali inest. Ingratitude is accompanied with all kind of evil and mischief.  
Non refer beneficijs gratiam, & est turpe, & apud omnes habetur. Ideò de ingratis ingrati queruntur, cùm interim, hoc in omnibus haeret, quod omnibus displicet. It is a very shameful thing, and so is it acccunted of all men, for a man not to be thankful for benefits received. And for the same cause even unthankful men themselves complain of those that be unthankful, though in the mean while, that sticketh in all, which seemeth to be disliked of all. Sen. de Ben. lib. 3. cap. 1 And ch. 6. & 7. of the same book. Cum diff●cilis esset incertae rei aestimatio, odio damnavimus. & inter ea reliquimus quae ad vindices Deos mittimus. When we perceived (saith Seneca, in the name of many other Philosophers) that the matter was so difficult that we could not certainly determine it, we condemned it as an odious thing, & have left it among those things that we put over to be revenged of God.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Vitium maximum ingraetitudo videtur mihi, indignum profecto, & perquam indignum vitium. Chrisost.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Detestabilis est oblivio gratiae & beneficiorum reticentia. Theod.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Admiranda illa quidem ingratitudo est, quae benemerentis benevolentiam, ingratitudinis occasionem facit: Gesner. Serm. sentent. 58. These Sentences are Englished before.  
Argumentum nihil debentium odio quaerunt. Some seek by their hateful dealing, to make proof, that they think themselves nothing beholding to their friend. Sen. de Ben. lib. 2. cap. 24.  
Sunt hi non solum Christiano nomine indigni sed ne homines quidem dicimerentur, cùm monstra naturae sint, quae creaturis omnibus gratitudinis sensum insevit. Agnoscit bos herum suum, etc. These verily are not only unworthy to be called by the name of Christians, but the name of men is too good for them, seeing they are monsters in nature, the which hath seeded a certain sense of thankfulness in all creatures. The ox knoweth his Master, etc. Isai. 1. Gualt. in 5. Mat.  

Unthankfulness to God is the root of unthankfulness to men.  Ab ingratitudine erga Deum, manat ingratitudinis erga homines: hoc est detestabilis vitij, audacia. Cui enim respondebit gratè? Quod munus existimabit magnum, aut reddendum, qui summa beneficia spernit? From unthankfulness to God, issueth the shameless boldness of unthankfulness to men, that is to say of a most detestable vice. For to whom will such a man show himself thankful? What benefit will he esteem great, or worthy to be recompensed, which despiseth those that be the greatest of all other? Sen de Bene. 2. cap. 30.  
Finally, the unthankful man is not only injurious to himself, but also a common enemy to all that stand in need, insomuch as he discourageth many from the continuance of their liberality. In which respect it is said, as was partly alleged before, Omnes immemorem beneficij oderunt, eamque iniuriam (as it followeth) in deterrenda liberalitate sibi etiam fieri, eumque qui faciat communem hostem tenuiorum putant. Off. 2. 
The words of Seneca exhorting children to recompense their Parents, yea if it may be to exceed their beneficence toward them.   
Haec (inquit Seneca) non destruunt parentum venerationem, nec deteriores illis liberos faciunt. imò itiam meliores, etc. Alacrior erit pietas, siad reddenda beneficia, cum vincendi spe venerit, etc. Nisi hic ita iudicamus, excusationem damus liberis, & illos segniores ad referendam gratiam facimus, quibus stimulos adijcere debemus & dicere, Hoc agite optimi invenes, proposita est inter parents & liberos, honesta contentio, dederint maiora an receperint. Non ideò viceruut, quia occupaverunt. Sumite modò animum qualem decet, & deficere nolite, ut vincatis optantes. Nec desunt tam pulchro certamini duces, qui similia vos cohortentur, ac per vestigia sua, ire ad victoriam saepe iam partam ex parentibus, iubeant. Ca 36. lib. 3. de Benef. Et cap. 38. Nulla vi verborum, nulla ingenij facultate exprimi potest, quantum opus sit, quam laudabile, quamque nunquam à memoria hominum exiturum, posse haec dicere. Parentibus meis parvi, cessi imperio eorum, etc. ad hoc unum contumax fui ne beneficijs vincerer. Certate obsecro vos, & fusi quoque restituite aciem. Foelices qui vicerint, foelices qui vincentur. Quid eo adolescente praeclarius, qui sibi ipsi dicere potuit (neque enim fas est alteri dicere) Parentem meum beneficijs vici? Quid eo fortunatius sene qui omnibus ubique praedicabit, à filio suo se beneficijs victum? Quid autem est foelicius, quàm sibi cedere? 
A sentence concerning human sentences & their authority both Christian and heathen.  These words are englished before.  
Like as we esteem the special sayings of the learned among the heathen, in such matters, as by the special gift of God they give testimony to that light, which he hath reserved in nature, above the authority of the more rude, for that more special light of nature's sake, which God hath reserved unto them: so, yea much rather, do we worthily esteem the sentences of learned Christians whether more ancient Fathers, or any of latter times, whom God hath specially enlightened by the holy Ghost, from his sacred Scriptures, to give testimony to his truth, so far as we find they do it according to the Scriptures and right interpretation thereof, above the opinions or sayings of common Christians, whosoever have not as yet their wits so well exercised and acquainted with the Scriptures, as by the singular blessing of God, the other have had.  
And thus good Christian Readers, whether more or less learned, one and other, ye may all by that which hath been remembered and laid before ye in this Treatise, evidently perceive, that, as was said in the beginning, the duties herein declared, are every way so plentifully testified and commended, that whosoever will not make practise accordingly, he can not be but as one left altogether most woefully convict both from heaven & upon earth, in his own conscience, which of itself is as a thousand witnesses, and before God, and all men, without all shadow of excuse, by the verdict of infinite thousands of witnesses against him.  
But as touching you that vouchsafe to read these things with honest and godly minds, better fruit is to be expected and hoped for; even such as will through the grace of God accompany and help forward your everlastting and most happy peace and salvation, both here and in the kingdom of heaven. The which I humbly beseech God our heavenly father to grant unto ye as well as to my own soul, of his infinite & most bounteous mercy, for his well beloved son our Lord jesus Christ's sake, to whom with the holy Ghost one only true God be all glory and praise Amen.   
FINIS.   

The Errata to be corrected as followeth  
Pag. 5. lin. 6. read, This no doubt. p. 23. l. 4. mourning. & 25. 27. read Mat. 25. p. 28. 21. righteous p. 48. 23. it is to be. p. 57 22. at that time. & I 35. lain. p. 60. l. 18. 19 read, And after this the same Darius, as we read chap. 7. now called Artashasht. p. 81. 7. God will bless such. p. 88 35. fewer examples. p. 98. l. 17. read, Consider your own ways in your hearts pag. 125. 5. unto them. p. 134. 8. Is the need. p. 152. 1. read, only divine praise p. 159. 1. that is. p. 161. 29. property. p. 163. 24. goodly. p. 168. of God's name. p. 172. 9 men. p. 176. 25 infinite. p. 180. 32. how severely. p. 188. 36. read, o serpents the generation, etc. p. 199. 21. but on the contrary for such. p. 203. 8. read ver. 10. p. 204. 1. thing. & l. 7. read, The Apostle speaking, etc. & l. 12. stewards. & l. 16. obnoxios. p. 305. 34. is the worst kind of giving. p. 206. 6. read. ver. 20. 21. Mat. p. 208. 1. profundunt. 209. l. 1. 2. Modus ideo, ut. & l. vlt. Tardè velle. p. 210. 4. reddit. p. 213, 32. liberally. p. 221. 10. read, mirum for nimirum. & l. penult. evehit. & l. vlt. praeparatoria. p. 223. l. pen. miseremur. p. 225. 10. Lay up in thy.  
As touching other escapes, which we trust are neither many nor great, we crave the courteous Readers favourable aid, to whom we have yielded the best and most helpful diligence we could.