degree out of aduersity to prosperity but that they might glorifie his name in being a refuge and succour to the rest of their poore and distressed brethren according as Mordecai sendeth his admonitorie message to Queene Ester chap. 4.14 saying Who knoweth whether thou art come to the kingdome for such a time ' Who therfore seeth not that the mercifull relieuing of the needie and poore speciallie such as approue themselues to be of the houshold of faith faithfull seruantes in the familie and Church of God is a vertue of singular excellencie seeing such as do thus do herein shew themselues in speciall manner as deare children to be the most kindlie and ingenuous imitators and followers of God their heauenlie father in that which he accounteth his most singular glorie as we haue seen before In which respect also saith our Sauiour Christ to his disciples Be ye mercifull as your Father is mercifull But not onelie must the children of God be like their heauenly father in doing good to their fellow brethren but euen to their enemies also as the same our Sauiour teacheth For euen God is not onelie kind and beneficiall to the good and iust but also to the vnkind and euill causing the comfortable light and warmth of his Sunne to arise vpon them and his raine to make their fieldes and cattell fruitfull Matth. 6.44.45 and Luke 6.35.36 Finallie according to the holie Prouerbe ch 19.22 That which is to be desired of a man is his goodnesse For herein speciallie is all that comprehended for the which he is to be praised as 2. Chron. 3 2. verse 32. the whole praise of Hezekiah is noted by his goodnes And so also of king Iosiah ch 35.26 The heathen also whether by the light of nature or by the remnant of tradition of doctrine from the first fathers of whom they came after the dispersion of the nations they held this for a principle and so haue set it downe in their writings that in nothing man is more like vnto God then in beneficiall kind dealing And when Demosthenes as they write was asked what man might haue wherein he should resemble God he answered If he should deale beneficiallie and speake trulie And hence it was no doubt that euen among the same heathen people of the world the honourable title of beneficence and bountifulnesse was as it were by a law of nations principally attributed and ascribed to Princes and Rulers whom it should beseeme best as in name so in the vertue it selfe to expresse the diuine nature of God most This coustome of the heathen is pointed at by our Sauiour Christ Luke ch 22.25 where he saith thus They that beare rule ouer the Gentils are called EVERGETAI that is gratious or beneficiall and bounteous Neuerthelesse here before wee goe any one step further it is to good purpose that we doe consider that betwixt the bounteous and beneficiall Giuing of the Lord and all humane beneficence there is necessarilly a great and vnmeasurable difference to be put First because God is the onely spring and fountaine of all beneficence so that from him alone are deriued all good giftes whatsoeuer either man or Angell are partakers of or howsoeuer they are made instrumentes of anie good benifite and blessing either of them to other For as the Apostle Paul saith from the Prophete Isaiah and both of them in the name of the Lord Who hath knowne the minde of the Lord or who was his counseller Or who hath giuen to him first and he shall be recompensed For of him and through him and for him are all things to him be glorie for euer Amen Rom. 11.34.35.36 and Isaiah chap. 40.13.14 And yet more particularly touching man whether Prince or noble Peere rich or mighty learned or in authority Prophet or Apostle whosoeuer he be he cannot possibly haue any thing whether of this world or belonging to the kingdome of God to giue vnlesse he haue first receiued it of that perfect and cōplete fulnesse which is only in the Lord. So that worthily may the Apostle aske of one as wel as of the other chiefly of such as haue the most excellent gifts Who separateth thee And what hast thou which thou hast not receiued and if thou hast receiued it why doest thou boast as if thou hadst not receiued it 1. Cor. 4.7 And Iob. 1.21 The Lord giueth and the Lord taketh away blessed be the name of the Lord. Secondly God giueth such gifts and in such maner as no creature is able to giue them Thine ô Lord saith king Dauid is greatnesse and power and glorie and victory and praise for all that is in heauen earth is thine thine is the kingdom ô Lord and thou excellest as head ouer all in thine hand is power and strength and in thy hand it is to make great and to giue strength vnto all Now therefore ô our God we thanke thee and praise thy glorious name But who am I and what is my people that we should be able to offer willingly after this sort For all things come of thee of thine owne hand we haue giuen thee 1. Chro. 29.11 c. And thus no one man but only God hath giuen the whole earth distributed it among all the sons of men Ps 115.16 Thus he no other hath giuen his only son our Lord Iesus Christ to and for the redemption saluation of his Church Isai 9.6 ch 49.6 Ioh. 3.16 ch 4.10 Rom. 5.15 c. where the excellency of this one gift is amplified aboue all other by the holy Apostle and ch 8.31 32. What shall we then say to these things If God be on our side who can be against vs who spared not his owne son but gaue him for vs to death how shall he not with him giue vs all things also According to this diuine munificence God hath giuen the Church to Christ Psal 2.8 Ioh. 17.6 7 8 c. to the end that though it had iustly deserued to be vtterly stripped and left wast naked it might neuertheles by him be beautified adorned with al excellent princely gifts Mat. 28.18 19 20. Eph. 4.11 c. Ier. 3.15 Isa 50.4 euen with such gifts as no money could purchase but onely the bloud of Iesus Christ which is more precious then all gold siluer Act. 8.20 1. Pet. 1.18.19 Among these most precious gifts is heauenly knowledge vnderstanding Ps 119.34 Mat. 11.25 26 27. ch 13.11 ch 16.17 Likewise faith repentāce forgiuenesse of sins are in the number of these inualuable gifts of God Act. 5.31 32. and ch 11.17 18. 2. Tim. 2.25 26. Ier. 24.7 ch 32.39.40 In this catalogue of the gifts of God is that peace of conscience which passeth all vnderstanding Philip. 4.7 that is to say such a gift the excellēcy wherof cannot throughly be discerned of vs. Finally of this magnificēt bounty of God eternal life saluatiō are the gifts of
these are to be ioyned together though sundry titles to note out as it were with the blacke coale one and the same kind of wicked men euen such as the holy Apostle maketh as it were the beginning and also the period of wicked ones Rom. 1.29.30 Being full of all vnrighteousnesse fornication wickednesse couetousnesse c. without naturall affection such as can neuer be appeased mercilesse And further also because the consideration of the displeasure and indignation of God against this kind of men may be both good for the comfort of those who make Christian and conscioble practise of mercie and liberality when as they shall see how great a sinne and therewithall how manifold fearfull a danger they haue by the grace of God escaped and also for that through the blessing of God it may be a profitable helpe The punishment of not giuing to Gods worship to withdrawe such as bee not already past recouery from the neglect of so blessed an exercise as the practise of goodnesse and mercie is Let vs therefore call to mind the sundry punishmentes which God in his holy Scriptures threateneth and which hee will surely inflict vpon all profane and illiberall couetous and mercilesse people whosoeuer will not repent thereof and take the contrarie course And first let vs consider how God hath punished the neglect of furthering his worship Whereunto well serueth that which we reade Hagg. chap. 1. verse 2. c. in these words Thus speaketh the Lord of Hostes saying This people say the time is not yet come that the Lords house should be builded Then came the word of the Lord by the ministerie of the Prophet Haggai saying Is it time for your selues to dwell in your sieled houses and this house he waste Now therefore thus saith the Lord of Hostes Consider your owne hearts Ye haue sowne much and bring in little ye eate but ye haue not enough yee drinke but ye are not filled you clothe your selues but ye be not warme and he that earneth wages putteth the wages into a broken bag Thus saith the Lord of Hostes Consider your owne wayes in your hearts Go ye vp to the mountaine and bring wood and build this house and I will be fauourable in it and I will be glorified in it saith the Lord. Ye looked for much but loe it came to little and vvhen yee brought it home I did blowe vpon it And why saith the Lord of Hostes Because of mine house that is waste and yee runne euerie man to his owne house Therefore the heauen ouer ye stayed it selfe from dewe and the earth stayed her fruite And I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle euen vpon all that the ground bringeth forth both vpon men and vpon cattell and vpon all the labour of the hands And againe chap. 2. verse 16. c. And nowe I pray ye consider in your mindes from this day and before euen before a stone was layd vpon a stone in the Temple of the Lord Before these things were when one came to a heape of twentie measures there were but tenne when one came to the wine presse to drawe out fiftie measures out of the presse there were but twentie I smote ye with blasting and with mildewe and with haile in all the labours of your hands yet ye turned not to me saith the Lord. Worthy therefore in this respect is that admonition of the heathen king Artashasht to be well obserued and wel had it bene for the Iewes if they had attended to it who after that he had together with his princely and bountifull gifts for the furtherance of the worship of God giuen commaundement that whatsoeuer the God of heauen had commanded should be done speedily he alleageth the reason for it as we read Ezra 7.23 For why saith the king should God be wroth against the realme of the King and his children But the Lord by his Prophet Malachie dealeth yet more roundly seuerely according to the greater neglect yea contempt of his holy worship in the time that he prophesied Will a man spoyle his gods saith the Lord by his holy Prophete yet ye haue spoyled me but ye say wherein haue we spoyled thee In tithes and offerings Ye are cursed with a curse for ye haue spoyled me this whole nation And euen therefore as we may vnderstand by that which followeth The deuourer hath destroyed the fruit of their ground and their vine was barren in the field chap. 3.8.9.11 But what is this to vs Christians will some peraduenture say Verily the same in effect and substance which it was vnto the Iewes in so much as the Lord is as zealous for his worship to this day as euer he was in former times and the liuely stones also of that spirituall Temple whereof the sonne of God our Lord Iesus Christ is the chiefe corner stone they are euery way as greatly regarded of him yea rather much more preciously esteemed then were the dead and cold stones or whole building of the Temple of Ierusalem And therefore as well in regarde of his spirituall worshippe as of the poorest of those that do trulie worship him we are iustly to looke for the like if not greater plagues and punishments then the Iewes sustained if wee shall in like maner contemne and neglect the same And euen already no doubt because of our great errors and faylings either way it is come to passe that as in the dayes of king Dauid in Israel so in the reigne of our owne Queene God hath of late visited England though in great mercy with a dearth not onely of three yeares but almost of twise three together And must we not needs acknowledge it very equall that as we haue bene very vnfruitfull to God in his seruice and worship and exceeding slacke in the aduancement of it as also too scant and niggardly yea rather hard and heauie against our poore brethren lo many yeares together that therefore our fieldes and all other our indeuours and labours should be barren and vnfruitfull vnto vs Verily we may iustly acknowledge that it is the Lords mercie only that we haue not bene altogether consumed euen because his compassions faile not Lament 3.22 Thus we may perceiue as in a more generall view how God punisheth the profane and illiberall neglect of the furtherance and aduancement of his true religion and therewithall also the neglect of relieuing the poore of his people And there is no doubt but he will more seuerely punish this kind of people then with temporall punishments here in this world if they repent not For The wicked shall turne into hell and all nations that forget God Psalme 9.17 And Prou. 20.25 It is destruction for a man to deuour that which is sanctified and after the vowes to inquire To this purpose it is worthie to be obserued that howsoeuer the ceremony of the dedicatiō of euery mans
whole increase of outward blessings by offering vp a first fruites vnto God commanded in the ceremoniall law of Moses be now ceased yet seeing the very morall commandement of God which is perpetuall requireth exactly that Gods true religion and worship be maintained and aduanced also that the poore of his people be liberally relieued by the contributions of the richer sort of his seruants as hath bene sufficiently declared before it may truly be inferred that no man can enioy his goods possessions what soeuer he hath as sanctified vnto him with approbation blessing from God vnles he do of zeale to Gods glory and loue to the brethren bestow a iust and meete portion this way For as the Lord doth in his owne right iustly challenge all to be entirely his as Psal 24 1. The earth is the Lord and all that is therein the world and they that dwell therin and againe Psalme 50.10.11.12 and 1. Chron. 29.11.12 All that is in heauen and earth is the Lords Both riches honor come of him Likewise Hag. 2.9 Siluer is mine gold is mine saith the Lord of hosts So he hath as an homage to him self from the rich interessed the poore as in his steed to the liberal almes cōtribution of the rich mens goods Wherupon the charge is streightly giuen Pro. 3.27 that none withhold his goodnesse or beneficence from the owners therof that is frō such as stand in present need therof The like charge is giuen in many other places of the holy Scripture But let vs come to see in some orderly course the more particular and distinct punishments of all prophane and illiberall couetous and mercilesse people The manifold punishments of them are comprehended vnder these two heads first those which belong to this life secondly that which appertaineth to the world to come which one containeth all and being eternall is as the sealing vp and fulnesse of all the temporall Of the former sort are these which follow First of all the profane illiberall couetous and mercilesse man neither hath neither possibly can haue in his soule any comfort frō God of all his riches how great abundance soeuer he doth enioy The which punishment consisting in the priuation or with-holding of comfort and blessing king Salomon as a holy Preacher and Prophete of God in the beginning of the sixth chap. of Ecclesiastes doth notably obserue The punishment of not giuing to the poore among many other the great vanities of this vaine and sinfull world of the which also he saith that it is much among men There is an euill saith he which I sawe vnder the sunne and it is much among men A man to whom God hath giuen riches and pleasure and honour and he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof but a strange man shall eate it vp this is vanitie and this is an euill sickenesse And againe chap. 5. verse 9. He that loueth siluer shall not be satisfied with siluer and hee that loueth riches shall bee vvithout the fruite thereof this also saith the holie Preacher is vanitie And how I pray you should prophane and couetous men haue any true and sound comfort from the hand and Spirit of God concerning any thing which they haue seeing God esteemeth them as vsurpers and not right owners of them They may well enough haue a ciuill title allowable among men according to the receiued course and determination of humane lawes and constitutions but they cannot hold them as a portion sanctified vnto them by the Lord vntill they shall thankefully acknowledge them to be his free gift and accordingly shall dedicate and apply them to such holy vses as he hath by his sacred word appointed them vnto This then is the first punishment euen the want of true comfort and blessing Secondly God doth manie times for this their wickednesse take away their riches and casteth miserable pouertie vpon them For so the holy Prouerb teacheth chap. 11.24 He that spareth more then is right surely commeth to pouertie This briefly is a second punishment Thirdlie God refuseth to succour the vnmercifull whē they stand in need yea he leaueth them in their miserie when they call and crie to him in their distresse because they refused to helpe and succour such of their poore brethren as craued helpe of them So we reade Prou. 13.21 He that stoppeth his eare at the crying of the poore he shall also crie and not be heard Likewise Zech. chap. 7. verse 8. c. Thus speaketh the Lord of Hosts saying Execute true iudgement and shewe mercie and compassion euerie man to his brother And oppresse not the widdowe nor the fatherlesse nor the stranger nor the poore and let none of you imagine euill against his brother in your heart But they refused to hearken saith the holie Prophet and pulled away the shoulder stopped their eares that they should not heare Yea they made their hearts as an Adamant stone lest they should heare the law and the words which the Lord of Hosts sent in his Spirit by the ministerie of the former Prophets wherein marke by the way the mightie increase and obdurate obstinacie which sinne quickely groweth vnto where it is not resisted in the beginning therefore as it followeth in the text there came a great wrath from the Lord of Hosts And againe as it followeth immediately Therefore saith the Prophet it is come to passe that as he cried and they would not heare so they cried and I would not heare saith the Lord of hosts But I scattered thē among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they layd the pleasant land waste The Prophete Micah also the third chap. of his Prophesie verses 1 2 3 4. Heare I pray you saith he ô heades of Iaakob and ye Princes of the house of Israell Should not ye know iudgement But they hate the good and loue the euill they plucke off their skinnes from them and their flesh from their bones And they eate also the flesh of my people and flay off their skinnes from them and they breake their bones and choppe them in pieces as for the pot and as flesh within the chaldron Thus heinous is the sinne of vnmercifulnesse and crueltie according to this so dolefull a description specially it it bee found in the bloudy hand of the Prince or in anie of chiefe place and power vnder him who should bee most tender foster-fathers ouer the people of God and chiefly ouer the poore of the flocke For neglect whereof the punishment followeth Then shall they crie vnto the Lord to wit in their miserie but he will not heare them he will euen hide his face from them at that time Read also Gods feareful wo against cruell vnmerciful mē Isai 5.8.9.10 Amos 6.1 c. ch 8.4 c. Micah 2.1 c. because they
vnto God rather then by beeing ouercheargable on the one hand or by withholding beneficence on the other hand if we be able to giue to discourage and scatter the flock to the decaie of the publike profession of the religion and worship of God and to the hazard of manie soules that might stumble and fall hereby Moreouer as it is said of the borrower so may we say of him that hunteth after gifts that he is a seruant yea seruily minded toward him that giueth Such a one is not his owne man as we may say much lesse is he fit to be a free seruant of the Lord. He is in the high way to grow quickly a flatterer a man pleaser to proue an hypocrit rather then a sincere true professor But let vs returne to the excellent example of the Apostle Paule who in that he writeth to the Philip. chap. 4.10 c. is likewise a notable presideÌ„t vnto vs how we ought to keepe our mindes sober and free against the inordinate and couetous desire of gifts He reioyced indeed and singularlie commended the Christians of Philippi in so much as they had a singular care in communicating with him as he there writeth in the matter of giuing and Receiuing neuertheles he reioiced not so much for the supplie of his owne wantes as to enioy the precious fruit of their faith and loue and to thinke of that most excellent fruit which was redounding to them from the Lord againe For saith he as touching himselfe I haue learned in what estate soeuer I am to be therewith content I can be abased and I can abound euery where in all things I am instructed both to be full and to be hungry and to abound and to haue want I am able to do all things through the help of hCrist who strengtheneth me Notwithstanding as he further addeth ye haue well done that ye did communicate to mine affliction c. Not that I desire a gift but I desire the fruit which may further your reckening c. And againe 1. Cor. 9.15 though he mightily presseth the equitie and moralitie of ordinary prouision and allowance for the Ministers of the Gospel at the charge of the people yet he professeth in regard of his extraordinarie calling of Apostleship because of certaine extraordinary occasions in respect of certaine false Apostles that he vsed none of those things neither wrote that it should be so done to him Thus then if we lay all these things together we may euidently perceiue both from the example of the Apostle Paule and of other the seruants of God as also from those weighty reasons wherewith he hath instructed vs how soberly the minds specially of ministers of the Gospel as was sayd ought to bee prepared and affected touched the receiuing of a gift According to that which is expresly required in euery one that is to be accounted meete to be a minister of the word that he be not desirous of filthy lucre Nor haue his affection set vpon siluer 1. Tim. 3.3 and Tit. 1.7 Read also Ier. 5.30.31 And verily if we do not looke diligently to our hearts that they besober yea verie warie and circumspect this waie both ministers of the word and also all other are not onlie in great danger to falt in the receiuing of the holy beneficence and liberalitie of the good seruantes of God which they giue to a right and euen to incourage vs to walke on chearfullie in the waies of the Lord but we shal be in danger to offend much more grieuoslie in accepting and entertaining the giftes of such at whose handes we ought not at all to receiue them either because they giue them with a profane and corrupt minde desirous therby to binde vs to vnlawfull gratifications or else for that other weightie circumstances may make it altogether in expedient to admit of anie gift from them As for example for want of this grace Gehazi tooke giftes of Naaman the Syrian notwithstanding his Master the Prophet Elisha had vpon verie holie and iust considerations refused the same As namely to the end he might the rather leaue him to consider the free grace and mercie of God in that greate cure which was so miraculouslie wrought vpon him And also that Elisha might thereby approue himselfe to the conscience of that noble Syrian that he was a true Prophet of God seeking the glorie of the true God of Israel and not one that was led by a couetous and earthlie affection For want of this grace as also because he loued and lingered after giftes which the Apostle Peter calleth the wages of vnrighteousnes Balaam that couetous Prophet was willing as a hireling to haue serued king Balaaks malitious desire that he should curse and practise his sâ—rcerie against the people of God had not the Lord himselfe against the will of Balaams false deceitfull heart restrained him and feared him from it For the want of this garce and likewise for the loue of the same vnrighteous wages Iudas first played the thiefe yea euen of that holie beneficence which was giuen to the most holie vse that might be to wit for the maintenance of our Sauior Christ in such seemlie maner as was meet for the son of God in the daies of his humiliation Iohn 12.6 shortly after he betrayed his maister the same our Lord Sauiour Iesus Christ which was the most hainous treason that euer was wrought For want of this grace the Magistrate is easily drawne to peruert iustice Exod. 28.21 and Deut. 16 19. Finally couetousnes and desire of money whether by gift from other or by selfe inordinate practise it is the roote of all euill as the Apostle Paule teacheth 1. Tim. 6.10 But on the contrarie the Apostle Peter according to that which we haue seene before in the Apostle Paul being armed with this spirituall sobriety hauing his mind set on heauenly things when he was tempted this way he was so far from accepting the gift which Simon the magitian one of like disposition to Balaam offered vnto him that he defied it Thy money perish with thee saith Peter because thou thinkest the gift of God may be obtained with mony Act. 8.20 Abraham also sheweth a right noble mind in freedome this way Gen. 14.22.23 For when the king of Sodom would haue giuen him much substance of that which hee had recouered out of the hands of those foure kings whom he pursued and ouercame he vtterly refused saying I haue lift vp mine hand vnto the Lord the most high God possessour of heauen earth That I will not take of all that is thine so much as a thred or shoo-latchet lest thou shouldest say I haue made Abraham rich The holy Patriarch had care that God might haue his glorie in the fulfilling of that promise of blessing which he had made vnto him without any helpe from the heathen among whom he liued Likewise the Prophete Daniel chap. 5.17 answereth king Belshazzar who promised
fauour shewed and all concealing of benefites bestowed But that vnthankfulnes passeth all saith a third which maketh the good will of him that hath deserued well the occasion of his vnthankfulnesse For as experience sheweth some are so wicked that they delight to speake the worst of those that haue deserued best of them So true is it that an other saieth It is more safe to offend some then to deserue well at their hand More safe I saie for the auoiding of their ill tongue in so much as they seek to make proofe by their hatefull dealing that they are nothing beholding to a man But leauing all other writers let vs come to the holie Scriptures themselues and from them learne what iudgement the Lord God who in all thinges iudgeth most righteous iudgement hath of this sinne and consequentlie what punishment he hath awarded against the fame And first let vs begin with vnthankefulnes to his owne most bounteous and diuine maiestie seeing vnthankfulnes to God is the roote of all vnthankfulnes to men And againe vnthankfulnes to good men redoundeth from man vpon God himselfe whose worke onelie both the worke and also all affection and disposition of the heart of man to goodnes and mercie is For seeing as our Sauiour Christ affirmeth None is good saue one which is God Matth. 19.17 it must needes followe that who soeuer hath anie sparkle of true goodnes or inclination to goodnes in him he hath receiued it as a grace from the good spirit of God Wherfore I doe willingly suppose that how soeuer it may seeme not so properly pertinent to this Treatise to speak of vnthanfulnes to God that yet I shall not perfourme altogether a thanklesse office to beginne herewithall and so proceede to that vnthankefulnesse which is in man toward man First therefore to lay forth the haynousnesse of the sinne of vnthankfulnesse to God the onely fountaine of goodnesse that one place in the first chapter of Paules Epistle to the Romanes verses 21.22.23 may aboundantly suffice The Gentiles saith the holy Apostle are left without excuse Because that when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to be wise they became fooles For they turned the glorie of the incorruptible God into the similitude of the image of corruptible man and of birds and of foure footed beasts and of creeping things c. Behold here what a great palpable darkenesse followeth vpon the putting out of the light of knowledge by miserable vnthankfulnesse and also what a floud of wickednesse breaketh in by the pulling vp of this sluce as it were For no doubt if the Gentiles had bene thankefull to God in any measure of truth as they ought to haue bene considering the Lord left not himself without witnes among them as the same Apostle testified Act. 14. verse 17. in that he did good and gaue them raine from heauen and fruitfull seasons filling their heartes with ioy and gladnesse they had surely preuented all that extremitie and outrage of iniquitie which for want hereof they fell into The same thing doth the same Apostle giue againe to vnderstand in his Epistle to the Ephesians chap. 5. verse 4. in that he opposeth it vnto manie sinnes that is to fornication and all vncleannesse and couetousnesse and filthines and foolish talking and iesting all which as the Apostle telleth christians are thinges not comelie in that I saie to all these vices he opposeth this one singular vertue of Thanksgiuing As though he should saie this ought to be as a strong barre against all them wheras on the contrarie if thankfulnes to God be wanting and no due consideration had of his mercies the doore is set wide open vnto them Not without great cause therefore doth the Lord by his holy Prophet Isaiah chap. 1. ver 2.3 c. so vehemently reproue his people for their vnthankfulnesse vnto him Heare ô heauens hearken ô earth saith Isaiah for the Lord hath said I haue nourished and broght vp children but they haue rebelled against me The Oxe knoweth his owner and the Asse his maisters cribbe but Isarael hath not knowne my people hath not vnderstood Ah sinfull nation a people laden with iniquitie c. So then we may easily perceiue that this sinne must needs be a hainous sinne which traiterously letteth in so huge an hoste of enemies to trouble heauen and earth as it were What shall we therefore make lesse of vnthankefulnes to God then to be an vtter trāpling of all Gods gratious benefits blessings and mercies vnder our feet what shall we make it lesse then as a whirlepoole or bottomlesse pit to sink swallow vp consume the blessings of God to no good vse how infinitly soeuer they be Yea how can we make it lesse then to be a most contemptuous lifting vp of the heele against God himselfe after the maner of the pampered beast which very mischieuously striketh his master frō whom he hath all his prouender Deut. 32.13 c. He that should haue bene vpright when he waxed fat spurned with his heele c. Finally what can any man make lesse of it then a most rebellious arming of men euen like Giants to fight against God in heauen as it were with his owne artillerie and weapons here vpon earth The sin therefore being so hainous how thinke we can it stand with the perfect iustice of God that the punishmēt should not accordingly be very sharpe The punishment of vnthankefulnes to God yea manifold and most grieuous and heauie And verily so it was vpon all Israel as followeth in that first chapter of the prophesie of Isaiah For in respect of the sundrie great plagues which fell vpon them for the same their vnthankfulnesse 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 pittifull estate From the soale of the foote vnto the head there was nothing whole but woundes and swelling and sores full of corruption that also without wrapping and binding vp and without mollifying with oyle c. Read also Psal 78. and Psal 106. The Apostle Paule also in that his first chapter of the epist to the Rom. alleaged before sheweth how horribly the Gentils were punished for their vnthankfulnes he writing thus of them from the 24. verse of the chapter Wherefore also saith the Apostle God gaue them vp to their hearts lustes vnto vncleannesse to defile their own bodies betweene themselues c. And ver 28. he openeth the cause of it For saith he as they regarded not to know God euen so God deliuered them vp into a reprobate mind to do those things which are not conuenient They being full of all vnrighteousnesse fornication wickednes couetousnes maliciousnes c. This verily is a most grieuous punishment when one sin of the wicked
abominations all which blasphemous impieties and most filthie treacherous and cruell practises were found both in the chiefe citie and also in all other places where this strumpet hath borne anie sway by making the Kinges of the earth drunken with the wine of her fornication For these causes therefore saith the Spirit of God as appeareth more at large in those two chapters of the booke of the Reuelatiō of our Lord Iesus Christ which he made knowne by his Angell to his seruant Iohn this most filthie whore shall be most wofullie iudged and condemned of God God therefore I say yet once againe of his infinite mercie and most bounteous goodnes giue all that be his both among them and among our selues and in all Churches trulie professing and honouring the most gratious and glorious name of our Lord Iesus Christ that in this so great and weightie a matter of Christian giuing and receiuing of holie beneficence which so generallie and so nearelie concerneth and blindeth all to dutifull regard in either respect that we may auoide all the errors and sinnes thereinto incident the which as hath bene declared are manie and great and so escape the heauie plagues and punishmentes of God due to the same both in this world and in the world to come And that on the contrary we may be so guided by the holy Spirit of God to proceed according to the streight line and euen and equal measure of his word both in Giuing Receiuing here for a while that for euer we may be partakers of the most precious and inualuable gift of euerlasting life and happinesse in the glorious kingdome of heauen through the onelie worthinesse and merit of our Lord Iesus Christ the only begotten sonne of God to whom with the father and the holie Ghost three most glorious and distinct persons one true eternall and euerliuing God onlie wise holie righteous gratious and mercifull most bounteous Lord God the onelie author and fountaine and the onlie wise distributer and disposer of all good giftes and graces both in heauen and in earth be all praise honour and glorie maiestie and thanksgiuing ascribed and acknowledged of vs and of all creatures both visible and inuisible both nowe and for euer and euer in all thinges and namelie for his late gratious succour against the yeeres of dearth among our selues for renewing of our plentie for the suppressing of the roguish life and thereby for opening of a doore to the more orderlie and comfortable practise of true liberalitie who also vouchsafe to giue grace that on all handes it may bee dulie practised and put in holie and Christian execution Amen An Addition of choise Sentences gathered out of sundrie Writers both Christian and heathen which may to good purpose be referred to the Chapters of either part of the Treatise according to the direction hereafter specified MVlta delectant pauca vincunt Excellency of beneficence liberalite Though a fewe proofes or precepts beare 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 mākind then beneficence and liberalitie Cicero Off. 1. And lib. 2. Summi cuiusque bonitas commune perfugium est omnibus As euery man is in more high estate so ought he to be a more common refuge for a any man to flie vnto Nihil est tantopere expetendum homini inprimis diuiti quà m vt ex animo benefaciat Nothing is so earnestly to be desired of a man specially of a rich man as that he may haue grace to be hartily beneficially Fr. Iunius annot Prou. 19 22. It is a speciall blemish to graue and learned men and of great iudgement in the Scriptures being also rich wealthy if they shall be noted to be nothing sutable in liberality but on the contrarie For such to abound in this dutie it giueth thē as great a grace in the eyes both of God man as any knowledge or speech or any other or all their gifts put together For that which is to be desired of a man is his goodnesse Prou. 19.22 Read in the verie godly and frutfull Lectures of Samuel Bird of Ypswidge vpon the 8. and 9. chap. 2. epist Cor. pag. 26. 27. 28. And againe pag. 82. Kindnesse to other giftes is as the face to other parts of the body c. I pray reade the places diligently and all other the godly instructions of that little booke vpon those two chapters For as he truly saith pag. 33. In hard times if men would knowe what regard they should haue of their poore brethrē they should consult with those chapters of the Apostle wherein the holy Ghost hath of purpose set downe his holy will and pleasure vnto vs. Sentences to be referred to the first Chap. of the first part of the Treatise Apud homines moderatissimos quosque praestabilius habetur beneficium dare quà m accipere Excellency of Giuing atque antiquior est misericordia quà m lucrum Among all sorts of men such as haue bene of most discreet iudgement it hath bene accoūted a more excellent thing to giue then to receiue a benefite more honourable to shew mercie then to seeke after lucre Greg. Nazianz. Orat. 27. de Pauperum amore And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil beneficentia diuinius in hominem cadit Naz. Orat. 18. ad ciues Trep Nulla in re magis Deo similes sumus quà m beneficentia We are in nothing more like to God then when wee practise beneficence Plinie and other among the heathen Reade Calu. Harm Euang. vpon the 45. verse of the 5. ch of Matth. Generosi animi magnifici est iunare prodesse He hath a right Gentleman like and noble mind who is beneficiall helpefull Seneca Demosthenes being asked wherin man resembleth God he answered that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beneficiall and to speake the truth Quis tam miser tam neglectus qui Dei munificentiam non senserit ad quem non aliquid ex illo benignissimo fonte manauerit Who is so miserable or forlorne that he hath no comfort of Gods bountie and to whom nothing hath issued from that most gratious founiaine Seneca de Benefic lib. 4. cap. 4. Homo nihil tam Dei habet quà m benefacere vt superius dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet God in great matters man in small things either of them according to their power Dei proprium est perpetuo saluandi studio teneri nec hominum indignitate à benefaciendo absterreri Gualterus Religionis summa est imitare quem colis It is an abridgement of religion for a man to imitate God whom he worshippeth Aug. de Ciuit. Dei lib. 8. cap. 17. Magna certè beneficentiae laus quòd teste Spiritu sancto piae ac perfectae vitae summam in se continet It is verily a great praise of beneficence in so much
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
presently no more as one wanting contentment sorrowes because his wealth increaseth no faster sorrowes for losses which are alwayes very tedious to the couetous sorrowes in beholding other men to prosper better then himselfe sorrowes euery way because he hath no more ioy of that which he hath then of that which hee hath not But that which at this time is to our speciall purpose is this which the Apostle affirmeth that couetousnesse drowneth men in perdition and destruction And as our Sauior Christ teacheth The thorny cares of this world and the deceitfulnesse of riches and voluptuous liuing so choake the word make such kind of men vnfruitfull that they can no more be saued then they who are like the high way where the good seed of the word can make no entrance Matth. 13.19.20 Luke 8. vers 12.14 wherefore also chap. 6.24 he denounceth the wo against vnmercifull rich men as hauing their consolation here according to that in the 17. Ps verse 14. They haue their portion in this life According also to the Parable of the vnmercifull and voluptuous rich man in the 16. chap. of the same Gospell by Saint Luke where in the 25. verse our Sauiour Christ describeth Abraham thus speaking to the soule of the rich man being in hell-torments and crauing onely some little mittigation thereof Sonne saith Abraham remember thou in thy life time receiuedst thy pleasures and Lazarus paines now therefore hee is comforted and thou art tormented This is that which is said in the 69. Psalme verse 22. concerning the wicked that Their table is a snare vnto them and their prosperitie their ruine to wit because of their abuse thereof Worthily therfore doth the Prophet pray that the righteous might rather smite him then that he should feede of delicates with the wicked Psalm 141. And iustly may it admonish all to hearken to the holy admonition of the 62. Psal Trust not in oppression nor in robberie be not vaine If riches increase set not your heart thereon Yea further as Daniel counselleth Nebuchadnezzar that euerie one do speedily break off his iniquitie by shewing mercie to the poore Dan. 4. verse 24. For otherwise as the Lord earnestly affirmeth Ezek. chap. 18. verse 18. He that hath not done good among his people lo euen hee dieth that is he shall be sure to die in his iniquitie As though the Lord should say he may be as sure he shall die as if he were dead alreadie And the Apostle Iames chap. 2.13 There shall be iudgement mercilesse to such as shew no mercy But among all places testifying and confirming the euerlasting destruction of vnmercifull men there is none more piercing and mightie to waken the soule of the most hard hearted man if any admonition or rousing will waken him then that which is set downe by the Euangelist Matthew chap. 25. verses 41 42 43 c. where he recordeth how our Sauiour Christ described his last iudgement and the manner of his proceeding in the same and namely against vnmercifull men which is the common sin of all wicked men Depart from me saith he ye cursed into euerlasting fire which is prepared for the diuell and his Angels For I was hungry and ye gaue me no meat I thirsted but ye gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not And whereas vnmercifull men thinke that they haue a sufficient excuse because that they neuer sawe Christ himselfe hungrie or thirstie or a stranger or naked or sicke or in prison as though if they had so done they would haue ministred vnto him he professeth before hand that he will answere them and say Verily in so much as ye did it not to the least of these that is to say of poore distressed Christians whom before Christ called his brethren ye did it not to me And therefore hee concludeth against all that neglect to shew mercie whatsoeuer they can alleage for themselues that they shall go into euerlasting paine Now if any would know why our Sauiour Christ chuseth to make mention only of this sinne of vnmercifulnes seeing hee shall come in iudgement to giue sentence against all sinne and all sinners beside that which was euen now mentioned that this sinne is vsually one in euery wicked man the reason may furthermore be this euen because this sinne is a most manifest conuiction that such as lye in it are not of God but of their father the diuell and therefore that they belong to him wholly and haue no part or portion in the Lord. For in like manner as anie are more mercifull then other so do they thereby more clearly shew themselues to be the true children of their heauen lie father euen so on the contrarie as anie are more cruell or mercilesse they more apparantly declare themselues to be the very children of the diuel who as our Sauior Christ saith in the 8. chap. of Iohn was a murtherer and the father thereof from the beginning of the world And howe vnworthy and vnbeseeming a thing I pray you is this that any of the kindly children of God and liuely members of the mysticall body of Iesus Christ should preferre his siluer or his gold his house or his land before his Christian brother or sister bought with the most precious bloud of Christ in comparison whereof all siluer and gold is but refuse yea most vile drosse A righteous man as it is in the holy Prouerbe regardeth the life of his beast chap. 12.10 and therefore verie brutish are they who pity not the liues of those that be heires of heauenly grace and the elect sons and daughters of the most high God creator and gouernour of heauen and earth And thus we see how euery way in this life and for euer in the world to come the punishment of profane illiberall couetous and vnmercifull men is manifold and grieuous O therfore that all would lay the consideration of these things diligently to heart the vnmercifull illiberal man that he might come to the conscience and remorse of his sinne and take warning to learne to do well O that Christian Princes who haue chiefe power on earth to aduance the publike worship of God and all such as haue the disposing of the liuings and maintenance of the ministers of the Gospel wold duly cōsider of thē that they might prouoke themselues to be more and more carefull in the best maner and course of bestowing of them O that christian congregations would earnestlie weigh them that they might learne to put away all grudging and niggardlie dealing with their faithfull and painefull Preachers of the Gospell whether in paying of tithes by ciuill autoritie established and cōmanded The vse of the former threats and punishments or in performing other their more free gratuities and promised allowance where the publike magistrate hath not sufficiently prouided O that euery Christian would well ponder
he the creator this the creature he the glorious and almightie Lord this the poore fraile seruant c. Whereupon we may easilie perceiue how carefullie the true seruantes of God are to abhor and auoide the grosse and profane or rather the sacrilegious and blasphemous flatteries of all wicked Sycophants of the world For they are so lauish in extolling the meanes that they reserue nothing as proper and entire to the Lord. Such was that blasphemous and execrable flatterie of the people who gaue proud Herod diuine glorie Act. 12.22 they crying out with vehement acclamation and shouting so soone as he had ended his oration The voyce of God and not of man Such also was the palpaple flatterie of Tertullus the Orator in his fawning speech to Felix against the Apostle Paul Act. 24. who in the name of the Iewes ascribeth all their peace wholly in al things with al thanks to his prouideÌ„ce For what in effect could he haue sâ—â—d more if he had had a hart to professe his and their thaâ—kfâ—lnesse to God himselfe There is great cause therefore why the faithfull seruants of God should abandon this kind of heathenish and sacrilegious gratulation both from their hearts and also from their tongues For that which is ascribed to man yea euen to Caesar the chiefe among men it is so onely to bee ascribed and yeelded that in wise as was sayd a little before God be defrauded of any part and parcell of his most iust and souereigne due Excessiue thanks to men is to be auoyded But not only heathen men haue foulely faulted this way but much rather the Church of Rome which boasteth it selfe to be the onely true Christian and Catholike Church in the world hath runne it selfe as it were ouer head and eares in this most grieuous and vnchristian sinne For if we compare the heathen and them together we shall easily find that these do exceede them in most pernicious and deadly blasphemy lifting vp and aduancing creatures aboue all measure not onely in ascribing to theÌ„ the voyce of God and a prouidence concerning all earthly thinges as Tertullus to Felix but euen a commanding power for the eternall peace saluation of the soules of men in the kingdome of heauen as is euident in that which they do attribute to the virgin Marie whom they haue made the Lady and Queene of heauen And further as touching their more common or inferiour benefactors here vpon earth they would make vs beleeue that by the merit of theâ—r beneficence and good desert toward their Church together with the propitiatorie helpe of their Priestes they shall not onely escape Purgatory but go straight on to the kingdom of heauen and draw others also by the surplussage of their works together with them Yea further they neuer leaue solemnizing of their praises with an inferiour kiâ—d of religious worship at the least to the end they may the rather allure and bewitch many other to doe the like or rather if it could be more plentifullie after the manner of cunning beggers who at on dore commend the almes which they had at an other to drawe on their good dames to inlarge their good will and charitie towards them But let vs leaue them to themselues all their superstitious and idolatrous CoÌ„mendams to the iudgmeÌ„t of God As touching our owne selues according as we are taught in the holy word of God let vs wisely discreely determine our thanks vnto â—eâ— as to the gratious instrumentes of God and not otherwise so that the chiefe glorie yea the onelie praise and glory maie be whollie reserued and entierlie ascribed to his most blessed maiesty in the name of our Lord Iesus Christ alone to whom with the Father and the holie Ghost one true and euerliuing most gratious and merifull God be all honour and gorie now and for euer Amen Hitherto of the difference of thankfulnesse to God and to men in respect of the nature and definition of thankfulnesse it selfe whereinto the euill effectes or fruites of excessiue thankes haue crept and as it were stollen in before we were ware of it It followeth now that we do further search out the difference from the good fruites which arise from well ordered thankfulnesse both vnto God and also vnto men First therefore the fruite of our thankfulnesse to God in experience of his most prouident and fatherly care ouer vs is so to acknowledge him to be our God and the souereigne fountaine of our whole welfare that we do wholly put our trust in him and depend vpon him as one not onely to be honoured in the meanes which it pleaseth him to vse for our benefite but also aboue all ordinary meanes and helps yea contrarie to all aduersarie and hurtfull meanes if need so require And for the same cause also that in all our needs we runne to him by faithfull prayer and supplication as to our neuer-failing refuge and accordingly to seeke to approue our selues euen from the secretes of our soules and consciences before him according to the direction of his owne most holy and perfect commandement we neuer satisfying our selues with that measure of thankes which we shall at any time for the present attaine vnto But the fruit of our thankfulnesse to men is not so but with the reuerent acknowledgment of them to be the gratious and honourable instruments of God in all that they exhibite and reach forth vnto vs we are onely to perfourme these duties following First that so long as they liue we do continue our harty prayers to God for them Benefactors are to be praied for Secondly that wee retaining a blessed memorie of them doe also vpon all meet occasions make honorable mention of them and of their beneficence so long as wee liue our selues Thirdly that we be willing and desirous to recompence them to our power either in whole or in part to them or theirs yea euen to exceed the benefite receiued if at anie time it shall please God to make vs able and to giue vs iust occasion thereunto Finally that for want of occasions or necessity on their parts that way that we hauing receiued beneficence from the hands of other do learne from their example to bee as beneficiall to others as we may Of these duties therefore let vs henceforth treate a little for our further instruction seeing these also are to be reckened among the duties which belong to the Christian receiuing of a Gift and is our matter in hand still depending to be be further inquired of And first concerning Prayer the debt and conscience of this dutie ariseth from hence that how rich souer they may be and abounding in all worldly wealth they do neuerthelesse stand in continuall neede of the dayly blessing of God the Factor whereof as it were faithfull and feruent or laborious prayer is and that by assignement and letters of mart from God himselfe But what shall we intreat of the Lord in our prayers and
Some seeke by their hatefull dealing to make proofe that they thinke themselues nothing beholding to their friend Sen. de Ben. lib. 2. cap. 24. Sunt hi non solum Christiano nomine indigni sed ne homines quidem dicimerentur cùm monstra naturae sint quae creaturis omnibus gratitudinis sensum inseuit Agnoscit bos herum suum c. These verily are not onely vnworthy to be called by the name of Christians but the name of men is too good for them seeing they are mōsters in nature the which hath seeded a certaine sence of thankfulnesse in all creatures The oxe knoweth his Maister c. Isai 1. Gualt in 5. Mat. Vnthankfulnes to God is the roote of vnthankfulnesse 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 vnthankfulnesse to God issueth the shamelesse boldnesse of vnthankefulnesse to men that is to say of a most detestable vice For to whom will such a man shew himselfe thankfull What benefite will he esteeme great or worthy to be recompēced which despiseth those that be the greatest of all other Sen de Bene. 2. cap. 30. Finally the vnthankefull man is not onely iniurious to himselfe but also a common enemie to all that stand in neede insomuch as he discourageth manie from the continuance of their liberalitie In which respect it is said as was partly alleaged before Omnes immemorem beneficij oderunt eamque iniuriam as it followeth in deterrenda liberalitate sibi etiam fieri eumque qui faciat communem hostem tenuiorum putant Off. 2. The wordes of Seneca exhorting children to recompence their Parentes 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 c. Alacrior erit pietas siad reddenda beneficia cum vincendi spe venerit c. Nisi hic ita iudicamus excusationem damus liberis illos segniores ad referendam gratiam facimus quibus stimulos adijcere debemus dicere Hoc agite optimi inuenes proposita est inter parentes liberos honesta contentio dederint maiora an receperint Non ideò viceruut quia occupauerunt Sumite modò animum qualem decet deficere nolite vt vincatis optantes Nec desunt tam pulchro certamini duces qui similia vos cohortentur ac per vestigia sua ire ad victoriam saepe iam partam ex parentibus iubeant Ca. 36. lib. 3. de Benef. Et cap. 38. Nulla vi verborum nulla ingenij facultate exprimi potest quantum opus sit quā laudabile quamque nunquā à memoria hominum exiturum posse haec dicere Parentibus meis parui cessi imperio eorum c. ad hoc vnum contumax fui ne beneficijs vincerer Certate obsecro vos fusi quoque restituite aciem Foelices qui vicerint foelices qui vincentur Quid eo adolescente praeclarius qui sibi ipsi dicere potuit neque enim fas est alteri dicere Parentem meum beneficijs vici Quid eo fortunatius sene qui omnibus vbique praedicabit à filio suo se beneficijs victum Quid autem est foelicius quà m sibi cedere A sentence concerning humane sentences their authoritie both Christian and heathen These words are englished before Like as we esteeme the speciall sayings of the learned among the heathen in such matters as by the speciall gift of God they giue testimonie to that light which he hath reserued in nature aboue the authoritie of the more rude for that more speciall light of natures sake which God hath reserued vnto them so yea much rather doe wee worthily esteeme the sentences of learned Christians whether more auncient Fathers or any of latter times whom God hath specially inlightened by the holy Ghost from his sacred Scriptures to giue testimonie to his truth so farre as we finde they do it according to the Scriptures and right interpretation thereof aboue the opinions or sayings of common Christians whosoeuer haue not as yet their wits so well exercised and acquainted with the Scriptures as by the singular blessing of God the other haue had And thus good Christiā Readers whether more or lesse learned one and other ye may all by that which hath bene remembred and layed before ye in this Treatise euidently perceiue that as was saied in the beginning the duties herein declared are euery way so plentifully testified and commended that whosoeuer will not make practise accordingly he can not be but as one left altogether most wofully conuict both from heauen vpō earth in his owne conscience which of it selfe is as a thousand witnesses and before God and all men without all shadowe of excuse by the verdit of infinit thousandes of witnesses against him But as touching you that vouchsafe to read these things with honest and godly mindes better fruite is to be expected and hoped for euen such as will through the grace of God accompany and helpe forward your euerlastting and most happy peace and saluation both here and in the kingdome of heauen The which I humbly beseech God our heauenly father to graunt vnto ye as well as to my owne soule of his infinit most bounteous mercie for his wel beloued sonne our Lord Iesus Christes sake to whom with the holy Ghost one only true God be all glory and prayse Amen FINIS 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. lyen p. 60. l. 18. 19. read And after this the same Darius as we reade chap. 7. now called Artashasht p. 81. 7. God wil blesse such p. 88. 35. fewer examples p. 98. l. 17. read Consider your own wayes in your harts pag. 125. 5. vnto them p. 134. 8. Is the need p. 152. 1. read only diuine praise p. 159. 1. that is p. 161. 29. property p. 163. 24. goodly p. 168. of Gods name p. 172. 9. men p. 176. 25 infinit p. 180. 32. how seuerely p. 188. 36. read ô serpēts the generatiō c. 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 c. l. 12. stewards l. 16. obnoxios p. 305. 34. is the worst kind of giuing p. 206. 6. read ver 20. 21. Mat. p. 208. 1. profundunt 209. l. 1. 2. Modus ideo vt l. vlt. Tardè velle p. 210. 4. reddit p. 213 32. liberally p. 221. 10. read mirum for nimirum l. penult euehit l. vlt. praeparatoria p. 223. l. pen. miseremur p. 225. 10. Lay vp in thy As touching other escapes which we trust are neither manie nor great we craue the curteous Readers fauourable aide to whom we haue yeelded the best and most helpefull diligence we could