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
is punished with another that is when they are giuen ouer from sin to sinne howsoeuer the burthen of this punishment which maketh way to all plague and punishment is not discerned of the wicked The Apostle therefore addeth further chap. 2. vers 4.5 They that despise the riches of Gods bountifulnesse and patience and long sufferance not knowing that is not regarding to know or consider that the bountifulnesse of God leadeth to repentance They do after the hardnesse of their harts that cannot repent heape vp vnto themselues wrath against the day of wrath and of the declaration of the iust iudgement of God who wil reward euery one according to his works c. So likewise in the former place of the Epist to the Ephesians For such things that is for such vices as breake forth and beare swaie among the wicked for want of thankfulnesse to God as the Apostle had rehearsed in the words going before the wrath of God commeth vpon the children of disobedience Vnthankefulnesse it selfe in that it is a neglect of dutie to God is a great sinne and that which God punisheth sharply in his owne childrē like as we read of King Hezekiah that good king that wrath came vpon him from the Lord because he did not render to the Lord according to the reward bestowed vpon him 2. Chron. 32.24.25.26 Howbeit insomuch as Hezekiah beeing reproued did humble himselfe both he and the inhabitantes of Ierusalem therefore they preuented the extremitie of Gods wrath so as it fell not vpon them in the daies of Hezekiah Now therefore seeing the Lord cannot spare this sinne when it is found with neglect of dutie in his best seruants for a time how should he not punish it in the wicked in whom vnthankefulnesse is accompained with a black gard of all kind of foule vices and abominable sinnes beside May it not be iustly sayd to the shame of all such as Moses spake to the vnthankefull Israelites Deut. 32.6 Doe ye so reward the Lord ò ye foolish people and vnwise Is not he thy father that hath bought thee he hath made thee and porportioned thee c. And if for all this they that be vnthankefull will be vnthankfull still notwithstanding all the infinite mercies of God reuealed vpon vs specially now in the dayes of the Gospell both earthlie and heauenly mercies for body and soule for this life and for euer vpon our selues and all ours which ought to inflame our heartes to power forth perpetuall praises and thankes to the glorie of his most blessed name may we not iustly say further as Moses spake to the people The fire shall kindle in Gods wrath and burne to the bottome of hell and consume the earth with her increase and set on fire the foundations of the mountaines The Lord will send plagues vpon them and bestow his arrowes vpon them They shall be burnt with hunger and consumed with heate and bitter destruction And may not the Lord himselfe as it is written Psal 107. turn a fruitful land into barrenesse for the wickednes of thē that dwell therein Yea may he not iustly take away the hedge of his vineyard break downe the wall therof when in steed of sweet grapes it bringeth forth those that be sower and wild That is when there is oppression in steed of iudgmēt crying out in steed of righteousnesse Isa 5.5 c. For seeing vnthankfulnes as hath bene declared is both the breeder also the nourisher of all sin carying all sin as it were in the wombe of it like to those most il-fauoured and leane kine which did eate vp as many well liking and fat kine but when they had eaten them vp were still as leane and ill-fauoured as at the beginning of the which we read Gen. 41 19.20.21 Wel therefore may the fulnesse perfection of all wrath and punishment be cast vpon all such gurmandizing Cormorants who consuming Gods blessings yeeld no fruits of thankfulnesse vnto him but remaine continually leane barren and blasted that way The hope of the vnthankefull shall melt away as the winter yee and flow away as vnprofitable waters Wisdom 16.29 And great reason why vnthankfulnesse to God should bee so heinous in his sight and why also he should punish it so seuerely partly here but more fully after this life ended not only for the causes already alleaged but for many other as first for that God doth in vaine so oftē so earnestly put such vnthākful ones in mind of their duty herein as Ps 50.14 Offer vnto God praise And Eph. 5.20 Giue thanks alwayes for al things vnto God euen the Father in the name of our Lord Iesus Christ Likewise Philip. 4.6 Col. 4.2 1. Thes 5.18 and in many other places Secondly because that which is in all equity a most due debt is most vniustly denied withheld frō him as 2. Thes 1.3 We ought to thank God alwayes as is meet c. ch 2.13 We ought to giue thanks alway to God for you brethrē c. And if for others thē also much rather for Gods loue fauour all the fruits thereof toward our selues And Ps 29.2 Giue to the Lord the glory due to his name Reasons of the punishment Thirdly because thankefulnesse is a speciall good dutie wherewith the Lord is singularlie well pleased as Psal 92.1.2 It is a good thing to prayse the Lord c. And Psal 69.30.31 I will prayse the name of God with a song and magnifie him with thankesgiuing The which shall please the Lord better then to offer a young bullocke that hath hornes and hoofes Fourthly because it is as the singular ornament of our owne profession of Gods holy worship as Psal 33.1 Reioyce in the Lord ô ye righteous for it becommeth vpright men to be thankefull And Psal 135.3 Praise ye the Lord for the Lord is good sing prayses to his name for it is a comely thing And Psal 147.1 Praise ye the Lord for it is good to sing vnto our God for it is a pleasant thing and prayse is comely Fiftly because by our thankefulnesse we make speciall profession of our faith and giue the greatest glorie we can yeeld vnto him in the acknowledgement of his prouidence and of his truth in the performance of his promises c. as Psal 66.1.2 c. Reioyce in the Lord ye inhabitantes of the earth Sing forth the glorie of his name make his prayse glorious And Psal 96.8 Giue vnto the Lord the glory of his name And Psal 50.23 He that offereth praise glorifieth me saith the Lord himselfe But on the contrarie all vnthankfull persons dishonour God they iustly displease him they disgrace themselues they shew themselues void of faith they tread vnder foote the commaundement of God c. Thus much of the sinne of vnthankefulnesse to God how hanious it is in his owne nature and in the sight of God and accordingly how greuious the punishment is which in the iustice of God belongeth
lap saith he to wit after that he had obteined of the richer sort who had dealt cruellie before that they promised thenceforth to deale mercifully toward their poore brethren and I said So let God shake out euery man that will not perfourme this promise from his house and from his labour that is that being thrust out of house and home he may also be vnprosperous in all his affaires euen thus saith Nehemiah let him be shaken out and emptied And all the Congregation said Amen and praised the Lord. Yea and the richer sort fearing the imprecation which was thus denounced in the name of God consented vnto of all they performe that which they had promised A blessed and sweete fruite of a heauie and bitter curse though vttered without all bitternesse in the most pure and temperate zeale of Gods holy Spirit as was obserued before And now further for our present purpose to shew that the iudgement of God watcheth ouer vnmercifull men for euill and not for good we haue ready at hand the example of Nabal that churle whom God cut off as an vnprofitable branch shortly after he had dealt so like himselfe that is like a profane and sottish miser against Dauid the good seruant of the Lord in that he not onelie denied to send him anie reliefe but also verie contemptuously reproched and reuiled him For about tenne daies after he had dealt thus the Lord smote Nabal that he dyed 1. Sam. 25.9 c. 38. wherefore when Dauid heard that Nabal was dead he sayd as one giuing glorie to God in his righteous iudgment Blessed be the Lord who hath iudged the cause of my rebuke of the hand of Nabal and hath kept his seruant from euil for the Lord hath recompenced the wickednes of Nabal vpon his owne head And in like manner Ier. 22.13 c. God doth by his Prophet threaten Shallum a wicked sonne of the good king Iosiah altogether degenerating from his fathers example and giuing himselfe to pleasure without all regard of relieuing the oppressed yea executing crueltie after the manner of wicked men Wo saith the Lord to him that buildeth his house by vnrighteousnes and his chambers without equitie hee vseth his neighbour without wages and giueth not him for his worke Hee saith I will build me a wide house with large chambers so he will make himselfe large windowes and sieling with Cedar and paint them with vermelion Shalt thou reigne saith the Lord to Shallum because thou closest thy selfe in Cedar c. No but as it followeth Thine eyes are onelie for thy couetousnesse and for to sheade innocent bloud and for oppression and for destruction euen to doo this Therefore thus saith the Lord against Iehoiakim the sonne of Iosiah king of Iudah who before was called by an other name Shallum They shall not lament him saying Alas my brother or Alas my sister neither shall they mourne for him saying Alas Lord or Alas for his glorie He shall be buried as an Asse is buried euen drawne and cast forth without the gates Ierusalem This iudgement fell vpon him in Babel The like dishonour euen for the like cause befell the King of Babel himselfe namelie Belshazzar Dan. ch 5. according to the prophesie of Isaiah against that whole cruell and bloudie monarchie ch 14. verses 3.4.5.6 In that day saith the Prophete to the faithfull among the Iewes when the Lord shall giue thee rest from thy sorrowe and from thy feare and from the sore bondage wherein thou diddest serue Then shalt thou take vp this Prouerbe against the king of Babel and say How hath the oppressour ceased and the gold-thirsty Babel rested The Lord hath broken the rod of the wicked c. And then verse 18. c. All the kings of the nations they all sleepe in glorie euery one in his owne house But thou art cast out of thy graue like an abominable branch like the rayment of those that are slaine and thrust through with a sword which go downe to the stones of the pit as a carkâ—sse troden vnder feete Thou shalt not be ioyned with them in the graue because thou hast destroyed thine owne land and slaine thy people the seede of the wicked shall not be renowmed for euer Prepare a slaughter for his children for the iniquitie of their fathers let them not rise nor possesse the land nor fill the face of the world with enemies c. And chap. 31.1 Wo to thee that spoyledst and wast not spoyled and doest wickeâ—ly but they did not wickedly against thee When thou shalt cease to spoyle thou shalt be spoyled when thou shâ—lt make an end to do wickedly they shall do wickedly against thee Whereunto also let vs ad prophesie of Habbakuk for another witnesse to the same purpose chap. 2. vers 6. c. Shall not all these saith the holy Prophet take vp a parable against him and a taunting prouerbe against him and say Ho he that increaseth that which is not his how long and he that ladeth himselfe with thicke clay or dirt for no better is ill gotten treasure then a troublesome burthen or as a myrie poole to fasten and ouerwhelme the couetous therein Shall they not rise vp sodainly that shall bite thee and awake that shall vexe thee and thou shalt be their pray or trampled on by them continually as it were clay in the streetes Because thou hast spoyled many nations all the remnant of the people shall spoyle thee because of mens bloud and for the wrong done in the land in the citie and vnto all that dwell therein Ho he that coueteth an euill couetousnesse to his house that he may set his nest on high to escape from the power of euill Thou hast consulted shame to thine owne house by destroying many people and thou hast sinned against thine own soule For the stone shall cry out of the wall and the beame or knurle of the timber shall answer it or giue witnesse to it Wo vnto him that buildeth a towne with bloud and erecteth a citie by iniquitie Behold is it not of the Lord of Hostes that the people that is such a wicked people shall labour for fire and that the nations should wearie themselues for meere vanitie Nowe according to the threatening contained in these Prophesies against the Kinges of Babel and their Monarchie the Lord hath made them that lifted themselues vp in the greatest height of pride and of couetous and mercilesse dealing the most euident spectacles to all the world of his glorious iudgement executed vpon them for the same For all this was confirmed in that ouerthrowe which God gaue them once for euer by the Medes and Persians whom hee raised vp and sent in battell against them So then let this kinde of mercilesse and cruell people be neuer so stronglie rooted let them bee growne vp neuer so high let them be maintained and vpheld neuer so stronglie euen with the power of a mightie monarchie yet shall neither they nor their
performed in this worthy seruice for the reliefe of the poore such as shall be found to be so indeed as the Apostle speaketh in the like cause 1. Tim. 5.3.5 And the same God grant that euerie one to his power smaller or greater may according to the mind and pleasure of our higher powers and chiefly of God himselfe not onely indeuour the preuenting of euery mischiefe not beseeming the Gospell of Christ but also by all meanes labour the furtherance aduancement of so worthy a work as is the practise of mercie to the strengthening of iustice which being well disposed and imployed together are answerable to the goodly brasen pillers of the porch of Salomons Temple Iâ—ciâ— Boaz to the establishing coÌ„firming of the Princes throne of the coÌ„mon wealth and of all lawfull callings trades traffike therein as it were froÌ„ the Sion of the Lord. So great tender care hath the Lord that the poore of his people should for his sake be mercifully liberally prouided for Now therfore for the issue of this speach may it please you right Honorable so far to fauour the present indeuour of your humble Orator that this Treatise following dedicated to your Honor intended for a gratulatory monument of the aboue named Act of ParliameÌ„t which shutting the doore against idlenes all vnthriftie wastful misplacing of almes doth open the gate to the blessed practise of true liberalitie in such sort that true thankfulnes also may therwithal be let in which before weÌ„t a roguing with those that regarded no home may by the allowance acceptation of your Honor be some furtherance to the work euen to the best that this so weake a hand could attaine vnto And thus most humblie heartilie beseeching God of his infinit goodnes mercy eueÌ„ for our Lord Iesus Christs sake to blesse preserue you long in your right honourable healthfull coÌ„fortable estate here in this present life to his own glorie to the seruice of her excellent Maiesty for the iust peaceable gouernmeÌ„t of the coÌ„mon wealth to the ioy comfort of al that do wel to the terror of the rest so long as they shal continue in their vngratious vnciuill courses And likewise beseeching God that after this life ended when you haue seâ—ued your time according to the counsell of God you may haue your part in the inheritance of his heauenly kingdome among the rest of his most honorable Saints I craue of your Honor all fauorable pardon of my boldnes in presenting and dedicating these my poore labours vnto you vnder the credit and protection of your name From Culford in Suffolke the 13 of May 1600. Your Honours in all humble and Christian dutie to command ROBERT ALLEN A GENERALL INscription of the Treatise following TO all beneficiall Christians vvho loue and practise goodnesse and mercie to the relieuing of their poore and distressed brethren and to all that do receiue the holy and Christian beneficence of their good mercifull relieuers in anie time of their need For a token of thankes to the one and for an admonition and spurre of thankefulnesse to the other with all dutifull and heartie desire that through the blessing of our bounteous good God it may be a helpefull incouragement to all for continuance and increase in all well-doing R. A. a Minister of the holie Word and Gospell of our Lord Iesus Christ as one greatly indebted to all offereth this poore mite which as touching this shot and reckening is euen all which for the present he hath Crauing herewithall that seeing by the goodnes of God there is first a vvilling mind it may be accepted according to that he hath and not preiudiced for any want of that which he hath not according to the priuiledged rule of the Apostle Paule 2. Cor. 8.12 the equitie whereof as well agreeth to thankefulnesse for benefites as to beneficence it selfe Crauing furthermore no other reward then the benefite of your faithfull prayers that he together with your selues may haue all meete and conuenient sufficiencie in all things and abound in euery good worke through the rich grace of God mightily abounding toward vs all euen for our Lord Iesus Christs sake who though he was most rich yet willingly became most poore that through his pouertie all of vs might be made rich To him therefore with the Father and the holy Ghost one onely true God be all praise honour and glorie for euer and euer Amen A Treatise of Christian beneficence and of that like Christian thankfulnesse which is due to the same SEing the whole argument of this our intended Treatise is called by the Apostle Paule The matter of Giuing and Receiuing Philip. 4.15 by a similitude borrowed from the vse of books of Account wherin is diligently entred and kept in record what each party hath from time to time deliuered or receiued the one from the other till the day of reckening doe come We will therefore according to the same his holy direction speake of it vnder those plaine and familiar termes following also therein the same his order and distribution concerning the parts or branches thereof In the former part which is of giuing giftes or benefites indeuouring as great plainnesse as we can we will in the first place consider what giuing is Secondlie what sundrie vertues are required to the right manner of Giuing and therwithall on the contrarie what be the vices which do either altogether hinder or at the least corrupt the same if they be not shunned auoided Thirdlie what is the reward of right christian giuing Fourthlie what the punishment of illiberalitie and not Giuing is Last of all certaine answers shall be made to such obiections as Satan and mans owne corrupt couetous or distrustful and vnbeteeming affection do mightilie suggest to the hinderance of holie beneficence yea euen to the vtter suppressing of it if possiblie the Deuill could atchieue winne the same This shall be the order and contentes of the first part of our Treatise concerning Giuing In the latter part which is of Receiuing gifts or benefites we will likewise in as plaine an order maner as we can attaine vnto declare first what that Receiuing is whereof we speake Secondlie what graces or vertues are requisite to the right maner of Receiuing gifts and benefits and there with also which be the contrarie vices And in the third place we purpose to shew the greatnes of the sin of vnthankfulnes and accordinglie how grieuous punishment belongeth to all vnthankful irreligous Receiuers whosoeuer they be that shall vnchristianly wast consume that which is christianlie giuen bestowed vpon them Finallie we will adde a certaine Florilegie if we may so call it that is a collection of choise sentences out of the best sorte of writers both former latter christian and philosophicall such as God vsed among the heathen to cherish that light of naturall vnderstanding and
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
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
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
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
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