better to keepe a mans money in his purse then to cast it away he cannot tell how ANSWER What though some do counterfeit religion and play the hypocrites shall we neglect good dutie because it may be there is such or such a foule sinne in this or that man which we know not of And as touching hypocrisie which is one of the most secret and hidden sinnes among the rest it belongeth vnto God who alone knoweth the heart in his due time to discouer it But as for our selues none of vs must presume to iudge any before the time So long as as any behaue theÌ„selues outwardly as beseemeth Christians it well beseemeth vs also to hope the best of them and therefore also whatsoeuer we do for such in the name of faithfull and true Christians hoping that they are such whether they be ministers of the word doctrine of God or disciples and schollers in the schoole of Christ God wil accept of it according to our good charitable meaning therin if our owne hearts be vpright and not according to their dissimulation And furthermore our Sauiour Christ to helpe vs against this all other offences and stumbling blockes saith in the Gospell Blessed is he that is not offended in me that is to say he that will not fall away from Christ nor from any good dutie of Christianitie by any discouragement whatsoeuer Sathan shall throw in his way Thus farre for answer to the objâ—ctions concerning the pretended vnworthinesse of those which stand in need to be relieued The obiections whereby couetous men would excuse one charge by another are next OBIECTION 1. whereby couetous men would excuse one charge by another I find by the count-booke of my expences that a great part of my liuing goeth out to those ordinarie ciuill charges which I stand bound vnto by the law of the Prince and in troublesome times such as these are we are at many extraordinary expences May not these be reckened for my almes or at the least may I not in these respects ease my selfe by being something more sparing that other way ANSWER Shall the same euill of sinne which hath had a strong hand to pull vpon vs all the euils of punishment which we haue bene pressed withall be any fit way or meanes to remoue them away from vs thinke we If the beginning of vnmercifulnesse haue in a great parte brought in the charges of warres and the sharpnesse of dearth and scarcitie among vs shall the continuance and hardening of our harts therin against the corrections of God remoue them awaie It can not be And as touching ordinarie charges imposed by course of lawe in ciuill respects they are plentifullie recompenced by the benefit of lawe and by the gratious protection of the Prince whose lawe it is Nowe seeing these charges as is said are so imposed by ciuill authoritie that they cannot be auoided no not of him that is vnwilling to yeeld them there is herein no praise or practise of beneficence at all Onelie willing freehearted and mercifull dealing whether by or without prescript of humane lawe such as is yeelded for the Lordes cause hath praise in the church and is trulie commendable in the sight of God OBIECTION 2. Neither can I here forget that there is euer and anone much to doo about contributions toward the Church for the maintenance of the ministery for bread and wine for the Communion for reparations of the building and of the glasse windowes and that all things may be made decent and seemelie God is a Spirit and he will be worshipped in Spirit What needeth so much to doo about outward comelinesse and decencie And if I might speake what I thinke saith the profane couetous man why should Ministers take tithes in these daies which they say are the daies of the Gospel seeing the Leuiticall Priesthood and the ceremonies thereof haue bene abolished euer since the death and passion of Christ as they themselues affirme Did not the Apostle Paul also worke with his handes to get his owne liuing Why then should not our Ministers doo so to ease the charges of the people For my owne parte also I can take as much edifiing by a reading Minister who will be content to compound for a small stipend as I can by him that preacheth euerie Sabbath day And therfore I thinke the greater charges of mainteining a Preacher may well enough be spared ANSWER It cannot be doubtlesse that these things should be forgotten of those that haue no care to store their memorie with good and wholsome instructions For want whereof wicked and vngodly thoughts and deuises are very rife in the minds of couetous and profane men howsouer shame stoppeth their mouthes that they do not at all times vtter vent them But that we may vouchsafe theÌ„ an answer What though God be a Spirit and requireth no curious nor ouer chargeable outward pompe or superstitious decking to his spirituall seruice and worship Is this any good reason why all things should not be decently ordered and disposed Or rather is it not in all equitie so much the greater reason that all things ought to be disposed in so much the more comely reuerend maner because the Lord requireth no excessiue cost to be bestowed this way It can by no colour of reason be denied This therefore is a very vnreasonable and malignaÌ„t obiection And for the same cause also it is the lesse to be maruelled at though this kind of meÌ„ grudge at the Minister of the Gospell his allowance and maintenance when they cannot willingly afford God him selfe a comely place for the exercise of his diuine worship nor themselues a small quantitie of bread and wine a fewe times in the yeare for their speciall comfort and spirituall nourishment of their soules As touching tithes by ciuill authoritie alloted for the maintenance of the Ministers of the Gospel it is a mere cauil to preiudice them vnder the name of Leuitical ceremonies For there was tithing before there was any tribe of Leui yea before Leui the father of the Leuits was borne therfore also is it writteÌ„ of Leui Heb. 7.9.10 that while he was yet in the loines of his father AbrahaÌ„ he paid tithes in AbrahaÌ„ wheÌ„ Melchi-sedec met him This was before the institutioÌ„ of the priesthood of the law But much rather may the iniquitie of this cauill appeare in so much as tithes are not not now either required or paid of any of sound iudgment in any ceremonious or figuratiue respect but as a moral dutie to the maintenance and vpholding of Gods diuine worship according to the affirmatiue part of the second commandement of the first Table and as a dutie of ciuill honour and iustice according to the fift and eight commandement of the second table of the Law So that to speake in some measure of proportion as touching the Lords Sabbath the ceremonie ceasing whatsoeuer might be so accounted in the Iewish obseruation of it and
prouide for them for that which they had partly begged and partly stollen the same day What a cloake and couert of much bastardize practised by the rogues bad-good masters mistresses dames is hereby taken away seeing they shal henceforth no more cary about the base-born to hide them in farre remoued places or to leade them about as their owne naturall children as many of them were wont to do How are not only the disordered births but also the vntimely deaths of many young infants preuented the liues whereof though the fruite of their owne bodies this mercilesse and sauage people little regarded How gratiously is the man-stealing of some proper children with the intollerable misusage and disfiguring of them hereby defeated so that their cruell and vnnaturall practises shall no more abuse the pitie of others by begging with them Who knoweth howe manie priuate persons shall bee hereby safegarded from robberies and pilferies yea and the publike peace from dangerous mutinies rebellions by such euil instruments I mean counterfeit souldiers as were entering into that rude faction In al these things how are the soules of such miserable and forlorne sinners tendered and plucked out of the diuels iawes as we may say in that the most abominable course of their life is dammed or hedged vp if happily they may at the last held by due correction in a more orderly conuersation be brought to repentance as there is hope that God wil giue many that grace To speak the sum of al in few words how happily are a most lawlesse licētious multitude whch by their wādering disorder of life eluded all law brought within the iust limits disciplin of lawe yea such a monstrous and sottish multitude as neither regarded Church nor common wealth neither God nor Prince neither word prayer sacrament nor mariage neither wife nor child nor any honest labour either touching themselues or for the education of their adulterous off-spring but liued and delighted themselues in a most barbarous and beastly confusion to the multiplying of a most vile generation And how is the whole land it selfe the sacred seat of iustice disburthened of that guiltinesse and dāger of Gods wrath which might in short space haue growne now at the last by ouer long sufferance seeing so great and foule euils would certainly haue cried to heauen with a loud and shrill voyce for vengeance if they had not thus tempestiuely by the power of lawfull authoritie and by the godly care and remorse of our Magistrates bene made as it were dumbe and speachlesse before the iudgement seat of God! And now also yet further then all this by the deniall of disordered succour or toleration to the idle and vagrant ô how cōmodiously may poore labouring housholders and vncounterfeit impotent and aged people yea many thousands both of yong and olde such as shall be found to need reliefe be by that vncomfortable and waste charge which was euen cast away in that former course of giuing now relieued and cherished in their honest lawfull trade of life to the great glory of God to the singular blessing of the whole land if happily according to the good prouisoes and liberties authorised to the same end by the worthy Statute and explanations thereof the prouision for the poore shall be with a liberall heart and with a wise and discreet hand duly collected and imployed Wherfore finallie as a kindly fruit of all former respects howe ought not all the people of the lande be the more willing both in this and also in euerie other good dutifull and comendable seruice of all iust contributions required on the behalf of her Maiestie euen for this that it hath pleased her Highnesse to take so gratious an order vpon the humble information of your Honours that her Subiects should be cased for euer of so great and noisome and euery way so vngratefull a burthen and not onlie so but to prouide also that true almes may be giuen and distributed in such a maner as euerie contributor may haue much more comfort in the bestowing of the same greater hope of a more rich blessing from God vpon euerie one that is a mercifull and chearfull giuer then they could haue before But who as was said can sufficientlie without a large discourse lay forth the worthie partes of this so noble and princelie an Act which shall stand for euer in record for a blessed memoriall of the right godlie wisedome and care of our gratious Queene Elizabeth and of all the worthies of the high court of Parliament and namelie of your Honour in this behalfe among all other worthie Acts Verily more greater good both to our selues to all posterity through the gratious blessing of our God wil grow from it then easilie can of the wisest be conceiued if the iustice herein prescribed beeing still pursued and practised as there is good hope it shal mercie also and liberality which is likewise therin intended and commanded may be ready to acompany and support iustice according to the mindes of the Law-makers That is to say if as all loitering drones and lubbers be forbidden to be fatted abroad so no diligent Bee or painefull Labourer be suffered for want of necessary reliefe toward his ouer great family charge of children specially in time of sicknesse or in old age or in times of dearth be suffered as it were in the hardnesse of winter when no flowers can be found to pine away and perish while he is closed vp as it were in his hiue at his own home This verily should be a verie vngodly and vnchristian yea an vnnaturall euill as all cannot but confesse Neuerthelesse it is no greater then there is some danger of it in many a blind and vnmercifull nooke in the land if it be not preuented by the gratious circumspection of those to whom it shall belong Yea the places of best hope will alwayes find it needfull that the poore should haue many good friends of those that be in speciall authoritie to cause the law to speake and to put the rest in mind of their duties herein lest their crie should ascend vp before God more lamentably then euer before Musculus in Matth. 12. Certè turpis est mendicitas sed tamen proximo suo quisque succurrat iubet Deus Alioqui crudele esset non dare egenti quae necessaria sunt interea prohibere ne mendicet Verily this common begging is an vnseemely thing as a learned man saith Neuerthelesse as he addeth it is the commandement of God that euerie man should succour his neighbour otherwise it should be a cruell thing not to giue vnto the poore man such things as be necessary and yet to forbid him to beg God of his infinite mercie grant therefore that all his Magistrates in all places according to that great trust and large power committed to them in this case may haue tender care to see that all things may be faithfully diligently
or description of Christian Giuing that all whatsoeuer is giuen The ends of giuing must tend to the maintenance and furtherance of Gods true worship and the ministerie thereof or to the reliefe of poore Christians especially and that all must be done according to Gods owne will as he hath in either respect made the same knowne in his holy word As wee haue already seene in some part and are henceforth vpon the occasion so iustlie renewed further to consider of it once againe Hence therefore two thinges followe to be more purposedly and distinctly declared of vs. First what are the ends of Christian and religious bestowing of gifts and secondly what must be the rule and squire to direct the ordering and disposing of them First therefore concerning the endes of Giuing diuerse times already touched wee must of most bounden dutie to God allow the first and chiefe place in this care and prouision for the maintenance of the pure worship of God and of the publike ministerie and faithfull ministers thereof together with Schooles of good learning as necessarily appertaining to the nurcerie and preseruation of the same For the worship of God and ministerie thereof is most directly to his honour and glorie and further without it wee could neither be sanctified our selues not anie thing which wee enioy nor haue anie poore Saintes at all to bee relieued And then what great thing were it for anie to be carefull to relieue the frayle and corruptible bodies of men if that in the meane season their most precious and immortall soules shoulde bee suffered for euermore to perish and decay First therefore touching the worship of God and holy exercises thereof we haue the commandement of God himselfe for the contribution of his people thereunto Deut. 16.16 They shall not appeare before the Lord emptie Euery man shall giue according to the gift of his hand and acding to the blessing of the Lord thy God which he hath giuen thee And chapter 12. verse 19. Beware that thou forsake not the Lâ—uite as long as thou liuest vpon the earth And touching the obedience of the people of God to this his commandement we haue already seene what their zeale hath bene vnder the lawe first in contributing to the Tabernacle of God and the ministerie belonging vnto it And after that likewise to the holy Temple of Ierusalem seruice thereof the charge whereof amounted to so great expence that if euerie man had not come with a full hand in free offrings moreouer beside the former ordinarie allowaÌ„ce it could neither haue bin builded nor mainteined in such maner as beseemeâ— the Maiestie of the great God of heauen and earth This practise of contribution to this speciall end and purpose remained as the ordinance of God to all posteritie as we may perceiue by that which we reade Act. 21.24 where the Disciples say to Paul Thou shalt purifie thy selfe contribute with them And as for the poore to the ende wee may see howe mercifullie louingelie and liberallie the Lord requireth and the same very earnestlie that they should be dealt withall it were good that euerie one should in his best earnest reade the 25. ch of Leuiticus and the 15. ch of Deuteronomie The which lawes albeit they are now long since expired so far forth as they were for a time fitted to the externall policie of Israel yet the equitie of them ought to be still in force and the charge which the Lord giueth touching the substance of the matter conteineth morall dutie whose date is equall wth the continuance of the world and stretcheth it selfe as far as there is anie church and people of God to the endes of the earth If saith the Lord in the 15. chap. of Deut. from the 7. verse one of thy brethren with thee be poore within any of the gates of thy land which the Lord thy God giueth thee thou shalt not harden thy heart nor shut thy hand from thy poore brother But thou shalt open thine hand vnto him shall lend him sufficient for his need which he hath Beware that there be not a wicked thought in thy heart for to say The seuenth yeare the yeare of freedome is at hand therefore it grieueth thee to looke on thy poore brother and thou giuest him nought and he crie vnto the Lord against thee so that sinne be in thee Thou shalt giue him and let it not grieue thy heart to giue vnto him for because of this the Lord thy God will blesse thee in all thy workes and in all that thou puttest thy hand vnto Because there shall euer be some poore in the land therefore I command thee saying Thou shalt open thine hand vnto thy brother to thy needy and to thy poore in thy land Reade also Eccles 11.1.2.6 Cast thy bread vpon the waters c. Giue to seuen and also to eight c. and Isai 58.6.7 The fast which the Lord hath chosen is it not to loose the bands of wickednesse to take off the heauy burthens and to let the oppressed go free and that ye breake euery yoke is it not to deale thy bread to the hungrie and that thou bring the poore that wander into thine house When thou seest the naked that thou couer him and not hide thy selfe from thine owne flesh Then shal thy light breake forth as the morning c. Thus we see the commandement of God We see also his promise of blessing of the which more afterward Now verily howsoeuer it be more to mans naturall liking to doe all the good he doth as a will-worship at his owne pleasure where and when he list to serue his owne vaine glorie and other his corrupt affections and lustes yet it is onely to the good liking of the Lord and to his glory yea and to our owne benefite also that we performe euery good thing in conscience of our bounden dutie according to the holy lawes and commaundements of God For to such kind of dutie and namely to such beneficence onely doth the promise of Gods blessing belong And furthermore seeing the Lord God had so gratious care for the poore of his people as we saw euen nowe in the time of the Law it is in no wise to be thought that he is lesse carefull for the poore of his Christian Churches now in the dayes of the Gospell nay rather we haue good reason to perswade our selues that his care is rather more fatherly and tender according to the more cleare reuelation of his own bowellike compassion and mercies by the appearance of his sonne No doubt but both the poore of the Gospel who are most tenderly loued and pretiously esteemed of the Lord and also the Gospell it selfe which is the most bright shining wisedom the most gratious power of God to the saluation of all his people both poore rich they ought more mightily to allure and draw vs all to so much the more willing and bountifull contribution so far as the
I bene stubborne that I would not be behind in benefites I beseech ye therefore to striue stoutly and though yee bee put to the worse come againe a fresh in battell aray They are happie who get the victorie they are happie also who are ouercome What young man is more noble then he that can say to himselfe for to another he may in no wise speake it I haue vanquished my father by benefites Who is more happie then such an ancient man who hath iust cause to tell it whithersoeuer he commeth that his sonne hath beene more beneficiall or done more for him then he hath done for his sonne And what is a more blessed thing then for a man to ouercome himselfe Thus we see how the Philosopher disputeth and how he determineth the question of recompence betwixt the child and the father And he hath spoken as much and to as good purpose as anie of the Philosophers haue spoken in this point The which also I haue beene bolde thus farre forth to set downe hoping that it may be considered with some good profite by Christians though from the penne of a heathen man But because we haue a more certaine and sure rule to go by both in this particulare and generallie concerning the doctrine of recompence in all cases let vs now answere the question demanded from the most excellent and on lie perfect the wisdome of God out of holie Scriptures I answer therfore by a concession and granting of the question that a recompeÌ„ce through the blessing of God may be some other waies then by benefites of the same kind aboundantlie made as for example when for earthlie blessings anie are made partakers of spiritual graces and blessings the which vnequall coÌ„mutation or change of benefites the Lord most vsuallie worketh by the hand and ministerie of such to whom he hath committed the preaching of his word and Gospell according as the Apostle Paul saith If we haue â—owne vnto you spirituall thinges is it a great thing if we reape your carnall thinges 1. Cor. 9.11 And againe in his epistle to Philemon pleading with him for his vnfaithfull and runne-away seruant Onesimus that he would vpon his repentance receiue him againe for his sake I vvill recompence it saieth Paule albeit I do not say to thee that thou owest to me euen thine owne selfe Yea further Rom. 15.27 he treating about that great beneficence of manie Churches sent to the Christians of Ierusalem then in distresse through the dearth he is more bold to tell the Christian Gentiles that they are debtors vnto the christian Iewes euen for the inestimable benefits sake of the Gospel which came vnto the Gentiles from them according as it is written The lawe shall go forth of Sion and the word of the Lord from Ierusalem Isai 2. v. 3. And Ps 110.2 And therfore the Apostle concludeth that in so much as the Gentiles are made partakers of the spirituall treasures of the Iewes their dutie is also to minister to them in carnall thinges But this pointe hath bene more fully handled before from the beginning of the third chapter of the former part of the Treatise Let vs therefore leauing this point hast forward Verilie Praier it selfe from the faithful and feruent heart of euerie true Christian though they be priuate persons no Ministers Preachers of the word it is such an almes out of such a blessed treasurie and storehouse that it easilie counteruaileth the outward value of that externall almes which the rich man taketh out of his purse or coffer yea though he open the stringes of his purse wide and stretch out his hand verie liberallie Neuerthelesse the widest opening of the heart vnto Praier must not shut out the care of retribution no not in the same kind whereby anie stand indebted or not in the like measure if so there be need and if God giue abilitie to cause the measure to be pressed downe and to runne ouer according to that which was affirmed before Neither must it shut out the care of benefiting the posteritie of those which haue beene good vnto vs. And here also for want of a fitter place let vs consider from the example of the people of Israel that it is a dutie of thankfulnesse to honour speciall good men with speciall honour euen after their death Benefited men euen thereby stand bound to be beneficiall in their buriall for so it is written of the people of Israel to their commendation that they buried Iehoiada the high Priest in the Citie of Dauid among the Kinges because he had done good in Israell and toward God and his house 2 Chro. ch 24.16 Now finally as a helpe to this fruite of thankefulnesse by care of making recompence it is necessarie that euerie mans heart be a faithfull register of all the kindnesse and beneficence which he is made partaker of Yea and because the memorie of euery one of vs is lesse apt to remember what we owe then what we make reckening to be due vnto vs it were requisite that euerie one should haue some booke of record thereby to be holpen by the sight of white and blacke as they say to call to minde from a long repetition of the yeares and times that are past both from whoÌ„ in what measure we haue bene succoured by the beneficence mercifull releife of this and that good seruant of our God Whereunto well may that serue which was obserued in the entraÌ„ce of this treatise coÌ„cerning the similitude which the Apostle alludeth vnto Philip. 4.15 We haue bene long in this third fruit of thankefulnesse The fourth is this that for want of occasions to make recompence to benefactors or for want of necessitie on their partes or their childrens that we learne from their example and by experience of Gods mercie by them to be our selues the instruments of God to exercise as much goodnesse and mercie as we may And if we be not able from the purse yet by good counsell and holie instruction by faithfull dealing by that credit we haue with others by earnest sute for them in good and honest causes c For there shall doubtlesse neuer want occasions of beneficence one way or other to those that be beneficiallie and helpefully minded The poore saith our Sauiour Christ shal be alwaies with vs. And so long as sinne is in the world yea in the children of God though not reigning and as long as the children of this world are violent and deceitfull to oppresse and deceiue specially the true seruants and children of God and as long as the diuell their arch-enemie beareth any swaie in the world ruleth in the hearts of the wicked to push them forward to mallice and persecute the true worshippers of God of blind zeale to their owne false religion and superstition Finally so long as God himselfe seeth it meete yea good and profitable for his children to be humbled and that their faith and patience should be exercised
gracious a watering from the hand of God Wherewithall wee haue likewise seene which are the contrarie vices to be auoyded in the same that is to say All hungry couetous lingring after gifts or on the other side a rude Refusall of them being freely offered of a counterfeit or ouer bashfull modestie and much more All obstinate or disdainefull refusall likewise Light esteeming of the liberality and contributions of the Saints of God Vnthankefulnesse also Furthermore Read Act. 6.1 â—ians â—ng Enuie against such as any perceiue to be more beneficially relieued then they thinke themselues to be and finally A loose and vnchristian life without speciall regard of the right vse and end of Christian beneficence The which sinnes they are so heynous in the sight of God that it cannot be but his iustice must needes take vengeance of them To the declaration whereof wee haue appointed the next Chapter as it followeth for the conclusion and shutting vp of this whole Treatise CHAP. III. The greatnes of the sinne of vnthankefulnesse Of the greatnesse of the sinnes and of the like punishments of vnthankeful and irreligious receiuing and abusing of Christian Beneficence ALthough it be very true as hath bene declared in the beginning of this Treatise that the nature of a gift requireth that it be very franke and free because otherwise it is rather a mercenarie bribe or as a secret snare to the receiuer to indebt intangle him to the care of some vniust requitall or to hinder and stay him from the doing of some good dutie which a good conscience would chalenge at his hand Neuerthelesse he that receiueth the most free gift standeth bound as hath bene shewed in the former Chapter to performe the best duty he can to the Giuer yea by so much the more streight bond of dutie doth he stand bound by how much the hart of the Giuer is more free from expecting or desiring any the least recompence againe The left hand of the Giuer must not as hath further bin shewed know what the right hand doth when he giueth his almes and sheweth mercy to anie that is it must be free from ostentation from euery other sinister affectioÌ„ but not onley the right hand but also a right heart of the Receiuer must faithfully skore vp and keep an aduised register of all whatsoeuer he receiueth It iâ— worthâ—lie reckened for a vertue in thâ—â—â—â—â—ifull man 〈…〉 forgetteth what good he hath alreadie done and laboureth still to doe more and more good acknowledging himselâ—â— as hath bene further alleaged that he is but an vnprofitable seruant accorcing to that of our Sauiour Christ Luke ch 17.10 And according to that which the the Apostle Paul professeth I forget that which is behind and indeuour my selfe to that which is before Philip. 3.13 Likewise the mercifull man in the 25. of Matth are described to say Lord when saw we thee hungrie and fed thee c. But it is to be at counted a foule vice for him that receiueth a benefite to forget it or to make lesse reckening of it then it deserueth yea if he do not vpon the sight of former vnthankefulnesse labour to be the more thankefull afterward If a man should haue onely the experience of Gods goodnesse and mercie in mouing the heartes of men to be fauourable vnto vs in a ciuell course and in externall respects onely after the manner of worldly friendâ— we could not but thinke our selues to be bound to yeeld duty and thankes both to God and to men alike as Ioseph acknowledged himselfe bound to be faithfull to his heathen master because he had shewed him great kindnesse and fauour and to the Lord God especially who mooued the heart of his master so to doe Gen. 39.8.9 But when as God vouchsafeth to moâ—e the heartes of his deare children to shew vs Christian kindnesse and to bestow giftes vpon vs for the loue which they beare vs in the Lord and for his sake insomuch as the Lord himselfe doth thereby confirme his owne loue which he beareth vs as it were by more choice and honourable witnesse this ought more mightilie to affect vs and in the sweete consideration hereof our hearts ought to be inlarged to yeeld forth the most holie and excellent duties of thankefulnesse both vnto God and to euery such one of his good seruants whom we may not doubt to be of the blessed number of his elect children For seeing that all vnthankfulnesse and neglect of dutie euen to the vnworthiest sorte of benefactors is sinfull and displeasing before God and so consequentlie verie iustlie subiect to his curse much rather then is that ingratitude and vndutifulnes which is called for by so sweete and amiable an intreatie as is that voice as it were which the holie and christian beneficence of the Saintes of God soundeth in our eares condemned of God and all good men and accordinglie shall be more seuerelie punished of God vnlesse those that thus heinouslie sinne preuent the punishment by timelie repentance Ingratitude is verie seuerelie condemned by that naturall light of reason which God hath reserued in men as maie appeare by the sayinges of the heathen All men saith Cicero hate such as be vnmindefull of the good turne which hath beene done vnto them And againe there is no euill wanting where ingratitude taketh place Wherupon also they haue iudged it worthy to be punished by death Why then hath it not bene so punished among them may some say They themselues render the reason because of the difficulties incideÌ„t to the proceeding which would fall out in course of lawe against it For the number of vnthankefull persons as they obserued is alwayes infinite so that all courtes would not suffice to heare and determine the causes and actions that might this way be commenced And further say they within what space of time should a man neglecting dutie be arrested and attached as an vnthankfull man c. Therefore saith Seneca speaking in the name of the rest wee haue condemned it as worthie hatred and we haue lefte it among those thingeâ— which we commit to the reuenge of God Onelie saith he the Macedonians made ingratiude liable to an action and to beare sute in lawe And it is obserued concerning Alexander the Macedonian King and concerning Iulius Caesar Emperour of Rome that albeit the one did exceed in the bountifulnesse of giuing the other in the clemencie and fauour of forgiuing iniuries yet neither would the one giue nor the other forgiue vnto such as had before shewed themselues vnthankfull Nowe seeing heathen men are thus seuere against this sinne it is lesse maruell though such writers as haue beene inlightened and taught from the holie word and Scriptures of God doo so vehementlie inueigh against it as we may reade that they doo Ingratitude saith one seemeth to me to be a most grieuous vice an vnworthie vice suerlie yea full of all indignitie And an other Detestable is the forgetfulnes of grace and