Of benefiting and vnthank∣fulnesse.

13 Forsomuch as iustice and honestie re∣quire this, * that we should giue thanks vnto them, which haue bestowed benefits vpon vs; na∣ture followeth this order, that we should con∣uert the effects into their causes: forsomuch as they haue their conseruation and increase from thence, from whence they spring. This was due vnto Ieptha, since he should haue had either the highest place, or the next vnto the highest, among those that had well deserued of the pub∣like-weale. * [ 1] For first, thou séest some, that when they bestowe benefits, they haue onelie a respect to themselues. So doo shéepheards, neatheards, and swineheards, when they prouide pasture for their cattell, whereof they haue charge; since therein they séeke onlie for their owne gaine and commoditie. [ 2] Otherwise, they haue no loue to oxen, shéepe, and swine. There be others, which in dooing of good, haue regard both vnto them∣selues, and also vnto them whom they doo helpe. For the poore doo serue rich men & princes, part∣lie bicause they loue them, and partlie to get some commoditie at their hands. [ 3] In the third degrée are those placed, which doo in such sort be∣stowe a benefite vpon anie man, as they looke for no recompense of him. It oftentimes happe∣neth, that when we sée one in miserie, we are touched with mercie, and we helpe him: which without doubt procéedeth of humanitie. Forso∣much as we are men, we thinke that nothing belonging to a man, but it apperteineth vnto vs. [ 4] They are counted in the last and chéefest place, which benefit others, euen with their owne gréefe, hurt, and losse. After this maner Christ dealt towards vs, * he redéemed mankind with the losse of his owne life. Whom Ieptha (after a sort) resembleth, who deliuered the Israelites vnto libertie, and that to his great danger. Which he declared by this forme of speaking; *I haue put my life in my hands: that is, I haue Page  524 not refused to indanger my life. Wherefore the Ephramites were most vngratefull for so great a benefite.

* [ 1] The first sort of vnthankfull men is, when they requite not good to those that deserue it at their hands. [ 2] The second, when they praise not, nor allow well of those things, which good men bestowe vpon them. [ 3] The third is of them, which forget the benefits they haue receiued. [ 4] The fourth and worst of all is, when for benefits, in∣iurie and hurt is recompensed. After this man∣ner the Ephramits behaued themselues toward Ieptha; who, bicause he had gotten the victorie, would haue burnt him and all his. What else is this, than to contemne both the benefits, and him that bestoweth them? But this is most of all the point of vnthankfull men, when neither men nor other creatures are despised in their so doo∣ing, but God himselfe contemned. For whatso∣euer benefits we receiue of men, * we haue them of God, which vseth the helpe of men, to reléeue the miserable and afflicted. Wherfore they, which are vngratefull, are void of charitie; as well to∣wards God as towards men.

* 14 But thou wilt saie; When men that be∣stowe benefits, doo sometimes light vpon vn∣gratefull persons, what ought they to doo? Shall they strait-waie withdrawe their well-dooing from them? Vndoubtedlie they deserue this. Howbeit, we must not foorthwith doo it, bicause men, by reason that nature is corrupted, are slowe, neither are they easilie moued to doo their duetie. Therefore we must go forward in well-dooing: for he, which is not moued to be thanke∣full by the first benefite, will peraduenture be stirred by the second, third, fourth, or fift. But if he altogither continue in his ingratitude, * we maie iustlie withdrawe from him our benefits; not moued therevnto by hatred or desire of re∣uenge, but that he maie be corrected, and that he doo not continuallie disdaine the benefits, which are the gifts of God. This dooth God also, who by Ose the prophet, saith vnto the vnthankfull He∣brues; *I will giue vnto you a heauen of brasse, and an earth of iron; I will take awaie from you my wooll and my flax, &c. bicause ye haue be∣stowed them vpon Baal.

Thou wilt aske perhaps; Why did Christ com∣mand vs, * that we should Be perfect as our hea∣uenlie father, which maketh his sunne to arise, as well vpon the euill as vpon the good. And as it is written in Luke the sixt chapter; He is good towards them that be vngratefull? I answer, that this sentence of the Lord, is not against the definition now declared. * For GOD hath two kinds of benefits. [ 1] There are certeine, which are principall; as the reuelation of the Gospell, faith, iustification, and lastlie, glorification, or eternall life: these he giueth onelie to his. [ 2] There be certeine other temporall and common gifts, which yet are especiallie giuen for the elect sake. Howbeit, for that it is vnpossible, that without a miracle they should come vnto the good, vn∣les the wicked be also made partakers of them; therefore he giueth them as well to the one as to the other. * How might a shower be let, that it should not water the fields of the wicked? In∣déed God might doo it, but yet not without a mi∣racle. And forsomuch as he will not alwaies worke miracles, he will rather that the vngod∣lie also should be partakers of these benefites; than that the good should be destitute of commo∣dities necessarie for life.

* Also kings doo not make euerie citizen a ru∣ler, a president, or other officer belonging to a magistrate; but them onelie that are iust and wise: which if they doo not, they execute not their office. But when they giue vnto their people li∣berall gifts, or a banket, or distribute corne; bicause without great labour and paine they cannot separate the good citizens from the bad: therefore they bestowe such things, as are of this kind, vpon all men one with another; and choose rather to deserue well of euill citizens, than to defraud the good of their liberalitie, for whose sake they are chéeflie moued to be bountifull towards the people. Let vs also imitate this, that when we bestowe priuate things, * although we light vpon one that is vngratefull, let vs not strait∣waie withdrawe from him our liberalitie. But let vs behaue our selues in such maner, as we haue before declared; that if he stubbornlie pro∣céed to be vngratefull, let vs at the length, for his correction sake, cease to bestowe anie benefit vpon him. But such benefits, as are common and publike, let vs continuallie bestowe them, yea euen vpon the vngratefull; as we are of God commanded. And let vs rather choose, to haue our good things distributed to godlie and holie men, than to cease off from dooing good; bicause the wicked should not be partakers of them.