A TREATISE OF CHRISTIAN BENEFICENCE AND OF THAT LIKE CHRISTIAN THANKEfulnesse which is due to the same The which as they are duties of singugular account with God so are they of as necessarie vse to all Christians for the keeping of faith and a good conscience as are fire and water for common vse and comfort to the naturall life of all men Honour the Lord with thy riches and with the first fruits or chiefe of all thine increase Pro. 3.9 Go ye and learne what this is I will haue mercie and not sacrifice Matth. 9.13 A man that hath friends ought to shew himselfe friendly for a friend is nearer than a brother Pro 18.24 He that rewardeth euill for good euill shall not depart from his house Pro. 17.13 Printed at London by Iohn Harison for Thomas Man 1600. TO THE RIGHT HONOVRABLE SIR IOHN POPHAM Knight Lord chiefe Iustice of England one of her Maiesties most honourable priuie Counsell AMong the rest of the most holy and wise Prouerbes of king Salomon who both for godly policie and also for purity of Religion may worthily be esteemed the wisest of all kings all the time of his vprightnesse and sinceritie these sentences Right Honorable are expresly commeÌ„ded by the most holy Spirit of wisedome it selfe to belong to the wise yea euen to those who ought to be most wise aboue all other to wit the Princes Iudges and Rulers of the people of God It is not good saith the wise king to regard the face that is the person of any man in iudgement The reasons follow Him that saith to the wicked Thou art righteous shall the people curse yea multitudes shall abhorre him But to them that rebuke him shall be pleasure and vpon them shall come the blessing of euery goodman They that is euery good man shall kisse the lippes of him that answereth vpright words Prou. ch 24 ver 23.24.25.26 The which SenteÌ„ces do briefly very pithily giue to vnderstand these two things first how great vprightnes ought to be in all Princes Iudges and Rulers to the end they may iudge righteous iudgement secondly how great the blessing is which by the sentence of God himself doth belong to all such namely that they shall be a ioy to the people of God that the people again shal reuerence theÌ„ that God wil heare their prayers for theÌ„ They shew also herewithal that on the contrarie such as take an vniust course haue reproch and dishonour yea vengeance due vnto them So gratiously is the God of righteousnesse inclined and bent toward his righteous seruants and so wrathfully is he setled in his iudgement and decree against the rest But leauing to treate of the dutie of the Magistrate and Gouernour which is not the present purpose may it please your Honour to giue one poore Minister of the word of God in the name of manie who by the grace of God haue care of our own bounden dutie your fauorable good leaue in regarde of the premises to testifie that great ioy which we haue by you and that reuerend estimation which we haue of you with harty desire of all increase of Gods best graces and blessings vpon you the rest of our good Gouernours vnder her Highnesse because of that care of vprightnesse of iudgement wherewith God of his mercie hath honoured and graced you in the sight of vs all to the sensible and publike benefite of all seeing as it is euident from the holy sentences before rehearsed it is the will and pleasure of God that we of dutie should so do And the rather also because we perceiue that mercie is linked with iustice in your gratious and currant proceedings the which we know from the booke of God to be effectuall to helpe singularly to the establishing of the honour peace of the throne of our most gracious Queene Elizabeth whose royall souereigntie through her whole dominions we humbly beseech God of his infinite mercy euen for Iesus Christs sake long and happily to continue and aduance among vs. Amen Such right Honorable our very good Lord is the generall purpose of the present writing but yet so as the more particular intent is to testifie the late increase of our ioy reuerend estimation humble prayer with hartie thanksgiuing to God for you all other our good godly Gouernors vnder her Maiestie as also the increrase of our huÌ„ble harty thankfulnes to you and theÌ„ and to her gratious Maiestie especially euen for the late point of so great mercifull iustice which you haue established and put in execution among vs to the singular glorie of God honor of your gouernment and comfort of all well-disposed subiects in that you haue suppressed the vagabond life of a most wicked and vnprofitable yea a most dangerous and harmeful sort of people the which being of too ancient breede among vs were of late yeeres so mightily increased that by their licencious and vniust yea verie sturdy and shamelesse vagring and begging all mercie of almes-giuing was so violently catched vp and deuoured at euery rich mans gate and also at euery meane mans doore that mercie was degenerated to the cruell and wastfull feeding and fostering of such an idle and wicked rout as by the rule of the holy Apostle were altogether vnworthy of any almes in so much as they were such as vtterly refused to work And be sides in vaine confidence and proud presumption of an imagined prescription of time at the first mention of their restraint they feared not at our dores to speake contemptuously and skornfully of so holy a purpose as if it had bene an impossible thing that rogues shold haue abiding places and that beggers should liue of their labours But thankes be to God to her Maiesty and to you this excellent point of mercifull iustice was no sooner aduanced and authorised by gratious Statute wisely penned and enacted by high Court of Parliament to the same effect and purpose but it hath so prosperously and with so speedie successe preuailed that God hath to the great comfort of all that loue true iudgement mercie shewed euidently that his good hand went with the execution of it as no doubt his good Spirit was formerly president in that holy consultation and aduise which was taken about it The which one Act right Honorable how many good acts it hath wrought highly to the honour of God and her Maiestie and the whole gouernment and also how good coÌ„modious it is to the publike weale of the whole natioÌ„ a long narration would hardly suffice worthily to declare O how much filthinesse of adulterie and fornication of the vagabonds themselues is hereby cut off which was wont in more then brutish maner to be practised in all places of their confused lodging together at euery Faire and market through the land after they had filled themseâ—ues with the fattest of the rost and drunke themselues drunken with the strongest of the Beere that their Hostesse could
there be a continuall charge giuen against it both by Timothie and also by all other ministers of the Gospell to the end of the world Charge them saith hee that are rich in this vvorld that they be not high minded and that they trust not in vncertaine riches but in the liuing God who giueth vs aboundantly all thinges to enioy That they do good and be rich in good vvorks and ready to distribute and communicate Laying vp for themselues in store a good foundation against the time to come that they may obtaine eternall life 1. Timoth. chap. 6. verses 17.18.19 In the which wordes note also that together with this morall precept of humilitie toward men hee leaueth no place for opinion of merit with God which is the height of pride A Gift must be giuen in righteousnes and in truth the most strong poison and bane of all true beneficence yea that which vtterly peruerteth and destroyeth whatsoeuer good thing a man may seeme to doe Hetherto of the first branch of our Definition or description of Giuing that it is a free or franke and liberall imparting or communicating to other It followeth now that it is a communicating of some meete and conuenient portion of that wherewith God of his goodnesse hath blessed euery one aboue the rest of his people wherein these three things do offer themselues to be considered of vs. First that Christian Giuing or liberall beneficence is to bee prractised in righteousnesse and of that which is a mans owne iustly obtained and gotten Secondly that Beneficence and the actions thereof are to bee ordered wisely and according to good discretion Thirdly that it is a dutie belonging to euerie Christian whomsoeuer God hath in any measure made able to spare any thing to relieue his brother or neighbour who is more poore and needie then himselfe Of all and euerie one of these let vs consider in the same order Touching the first of these three points namely that Christian beneficence is to be perfourmed of that which is our owne iustly gotten howe can wee thinke that it should be otherwise seeing God requireth of all his seruants both high and lowe rich and poore that alwayes in all things they do exercise iustice and iudgement According to that which we reade Psalme 106.3 Blessed are they which keepe iudgement and do righteousnesse at all times In which respect also the seruantes of God are euerie where in the holy Scriptures noted by this propertie in generall that they loue righteousnesse And more particularly concerning this dutie of liberality and beneficence which we speake of the verie almes which the seruants of God are to giue and which only God alloweth it beareth euen the name of Righteousnesse and that not onely because it is a dutie of right and iustice to be perfourmed toward such as haue need but that therewithall likewise we might be giuen to vnderstand that it is iust and right that almes should be giuen of that which is righly a mans owne and not of that which is gotten by any vnrighteous dealing To this purpose tendeth that which we read Deut. 24.13 where the Lord our God speaking of right mercifull dealing to the poore saith that it shall be accounted for righteousnesse to such as duly practise the same And Dan. 4.24 the holy Prophet exhorting the vniust and cruel Tyrant to take thence forward a iust and mercifull course he counselleth him to break off his sinnes by this kind of righteousnesse and mercie toward the poore And Psal 112. vers 2. The Spirit of God speaking of the right mercifull and true almes-man indeed he alleadgeth by his holy Prophet that his righteousnesse is a ioynt companion or rather a guide of his mercie He is mercifull saith the holy Ghost and full of compassion and righteousnesse And againe He hath distributed and giuen to the poore his righteousnesse remaineth for euer The which place of Scripture the Apostle Paul citing to the same purpose 2. Cor. 9.9 he expresseth the liberalitie of the mercifull man by the same word Righteousnesse though our English translation vseth another word saying in the same sence His beneuolence endureth for euer And verse 10. God will increase the fruite of your beneuolence Prouentus iustitiae The Greeke text is in either verse DICAIOSVNE righteousnesse as it is in the Hebrue TSIDQATH Likewise in the beginning of the sixth chap. of Matth. in steed of almes which is in the Greeke the Syrian word after the maner of the Hebrue phrase as also of the Chalde as Tremelius in his note vpon the same place well obserueth is righteousnesse in so much as almes is not the least part thereof For to speake truly no man can worthilie beare the name or doo indeede the part of a liberall man vnlesse he be first a righteous and iust dealing man Liberalitie giuen of an other mans goodes is no liberalitie from the hand of an vsurper though he seemeth to be the giuer of them It is rather his theft and fraude or else his oppression and rapine it is not his liberalitie O how much better were it for such a one to make restitution rather then to beare the face or rather the visaâ—d of a liberall and mercifull man verilie almes of that which is gotten by iniquitie is abomination to the Lord. The crie of him who hath beene oppressed spoiled or defrauded will be louder in the eares of the Lord for vengeance then the praier or thankes-offering of the other for blessing and reward For what reason or equitie is there that some small portion which vnrighteous men giue of that vnmercifull yea cruell hauock and spoile wich they haue made should take away any guiltinesse of their great and grieuous sinne Wherefore let so manie as minde to make practise of true liberalitie hearken in the feare of God to the wise counsell of king Salomon Prou. ch 5.15 Drinke saith he the water of thy cisterne and of the riuers out of the middest of thine owne well Let thy fountaines flowe forth and the riuers of waters in the streets that is ioyfully enioy and vse that portion of outward blessings which God hath in mercie as a fruit of thy honest labour or otherwise as it hath pleased him to bestow vpon thee not onely for thy necessitie but euen for thy sober delight and comfort also prouided that of that which thou maist spare as it were the ouerflowings of thy full cisterne others that stand in need and are as the drie and thirsty ground may be mercifully refreshed and relicued by thee And then it followeth in the same place for a further instruction But let them be thine euen thine only and not a strangers with thee that is order the matter so that through no euill or intemperate abuse of thine God be prouoked to alienate thy goods from thy selfe to any other of the which iudgement he had spoken before in the tenth verse of the same chapter A gift must be giuen
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
necessities of the poore and reuerent decencie of the ministration of the Gospell should require And first concerning the maintenance of the ministerie of the Gospell Haue we not power to eate and to drinke to wit at the costs charges of the Church saith the Apostle 1. Cor. 9.4 c. and vers 7. c. Who goeth on warfare anie time at his owne cost who planteth a vineyard and eateth not of the fruite thereof or who feedeth a flocke and eateth not of the milke of the flocke Say I these things according to man Saith not the lawe the same also For it is written in the law of Moses Thou shalt not nousell the mouth of the Oxe which treadeth out the corne Doth God take care for oxen Either saith he it not altogether for our sakes For our sakes no doubt it is written that he which eareth should eare in hope and that he who thresheth in hope should be partaker of his hope If we haue sowne vnto you spirituall things is it a great matter if we reape your carnall things And verses 13.14 Do ye not knowe that they which minister about the holie things eate of the thinges of the Temple and they which waite at the altar are partakers with the altar So also hath the Lord ordained that they which preach the Gospell should liue of the Gospell This point we see is exceedingly laboured and not onely confirmed by excellent weight and number of reasons and from the diuine authoritie of God himselfe but also garnished by a figuratiue course of speech sharpened as it were with often renewed questions or interrogations so as it cannot be but it must needes enter and preuaile with euerie one that hath anie sparkle of true spirituall vnderstanding and life of affection in him And therefore no maruell though the same Apostle setteth it downe for a lawe to the Churches of Galatia that he who is taught in the word should make him that hath taught him partaker of all his goods chap. 6. vers 6. Neuerthelesse he knowing the disposition of man to be ouer-bold in eluding and trisling away the commandement of God in this behalfe he admonisheth all meÌ„ to beware that they deceiue not theÌ„selues assuring theÌ„ that God will not be mocked nor dallied withal And therupon also the holy Apostle taketh further occasion to exhort earnestly to willing liberal conscionable and constaÌ„t performance of this dutie without wearinesse Neither doth he only exhort to this dutie of contribution and allowance of all kind of the good things of this life for the commodious and comfortable maintenance of the Ministerie and Ministers of the Gospell but likewise hee doth in the same place earnestly exhort all of the richer sort of Christians to be beneficiall to all that stand in neede specially to the poore Christians the houshold seruants or rather children of the same familie with them as hath bene obserued before Howbeit notwithstanding the holy Apostle doth thus linke the maintenance of the ministerie of the Gospel with the reliefe of the poore we are neuerthelesse to admit that difference betwixt one kind of prouision or allowance and the other which the Lord God himself hath put by the determination of his owne word For the reliefe of the poore is a meere almes and as one may say a grace or gratuitie of mercie as touching those that are relieued who seeing they perfourme no speciall seruice toward the Church they can challenge nothing but as of good will for the Lords sake who becommeth surety for theÌ„ But the maintenaÌ„ce of the ministery is due as a reward or wages of a worthy seruice according to that prouerbial saying which our sauior Christ applieth to this purpose The laborer is worthy of his wages Luk. 10.7 It is true indeed that no maÌ„ either minister of the word or any other can pleade worthinesse or desert at the hands of God for any seruice they are able to performe for we are all vnprofitable seruants to him infinitely failing in that wherein wee stand bound to him but in that reckening account which God alloweth betwixt Ministers of the Gospel and the people our Sauiour Christ giueth plainly to vnderstand that as euery poore labouring man when he hath done his day-worke is worthy of his wages at night for he doth not receiue his hire as an almes but as a debt and dutie belonging to him euen for the worke which he hath done so is the Minister of the word worthy of his maintenance and that in a liberall and comely maner as may well beseeme that honourable account which the people of God do make of the Gospell of their saluation And in this respect doth the Apostle Paule speaking by the spirit of our Sauiour Christ note out the maintenance of the ministery of the Gospell by the title of honour and not of almes or mercie signifying thereby with what kind of dutifull affection it ought to be yeelded vnto them euen for the honour which they beare to the Lord himselfe Yea whereas the Apostle calleth the widdowes allowance for her inferiour seruice to the Church by the name of honour it is to marked that he saith by an increase of speech that the Elders or Ministers of the word whosoeuer labour in that worke are specially worthy of double honour as 1. Tim. 5.2 Honour widdowes which are widdowes indeed But verses 17.18 The Elders which rule well are worthy of double honour specially they which labour in the word and doctrine For the Scripture saith Thou shalt not mousell the mouth of the Oxe that treadeth out the corne and the labourer is worthie of his wages Christians thus doing shall perfourme that which belongeth to them according to the precept of king Salomon Prou. chap. 3.9 Honour the Lord with thy riches and with the chiefe of all thine increase Hitherto of the ends of Giuing It followeth now that we consider of that which was made the second point of the last branch of our definition The Rule of Giuing namely what must be the rule and squire to direct the ordering and disposing of all Gifts to their right ends For as hath bene already affirmed Allour giuing both the one way and the other as well toward the religion and worship of God as for the reliefe of the poore of his people it must be in such maner as God himselfe willeth and prescribeth Now Christian beneficence and liberality is the will commaÌ„dâ—ment of God as wel touching the maner and measure as the dutie it selfe what this will of God is we must learne out of his owne most holy and sacred word And herein we are to be the more willing and teachable Schollers because if wee should giue place to our owne wils we should easily fall into such extremities on either hand as al Chr stians ought to auoyd in so worthy an action as Christian beneficence is For this we are to know that as filthy couetousnes with all vnthankfull
Nabal for a notorious example But beside these there are also other vices of this former sort as distrust in Gods prouidēce trust in a mans owne forecast self-loue pride voluptuousnesse and such like Secondly the vices which corrupt and peruert Christian beneficence they are in the worser sort of men hypocrisie ioyned with colourable couetousnesse vnder pretence of franke and free liberalitie like to that of Ananias Sapphira his wife Act. 5. And together with hypocrisie vaine glorie in hunting after the praise of men and proud conceit of worthinesse and merit euen before God himselfe also when beneficence if so it may be called is applyed to countenance and aduance idolatrous religion or superstitious traditions and ceremonies in the true worship of God furthermore when almes is giuen of ill gotten goods specially if they be giuen with a mind to make satisfaction to God for the fraud which hath bene done to men last of all when anie thing is giuen with a mind expecting and longing after a like or greater worldlie recompence These are then corrupting vices in the worser sort of men And in the better sort they may be these which follow first indiscreete and wastfull giuing as to counterfeit poore or to vagrant and inordinate persons with neglect of such as be poore honest inhabitants and housholders secondly a secure presumption in Gods prouidence with neglect of prayer to God for the vpholding of our estate and without due regard of vsing diligence in the labours of our callings and without thriftie employing of commodities to the best aduantages such as be honest lawfull or when any do put forth themselues aboue their abilitie finally neglect of thankfulnesse to God for former blessing and prosperity All which vices partly as open professed aduersaries and destroyers and partly as secrete vndermining conspirators they must be both mightilie and also warily resisted and preuented of all such as mind not only to enter but also hold out constant in the right Christian course of this excellent and noble vertue of godly beneficence the which God hath so gratiously commanded and commended to vs and which his seruants haue obediently tracked and troden forth before vs. Thus finishing this second chapter let vs proceede to the rest of our Treatise The reward of giuing to Gods worship CHAP. III. Of the reward of right Christian Giuing SEeing God who is of infinite mercie most rich and bountifull in all good gifts and graces commaundeth all such as haue Gods plentie as it is commonly and rightly termed that they be liberall in giuing and seeing he promiseth also that hee will of his diuine bountie reward the same it cannot be but that he will indeed plentifully recompence all such as shall obey the same his holy commandement and will beleeue that gratious promise which he hath made in this behalfe This therefore let vs now henceforth consider in this chapter to the end that hereby through the blessing of God we may both helpe forward this vertue in the heartes and hands of those that be ouer-slack negligent and also that we may comfort and incourage both heart and hand of all which by the grace of God are already prompt and diligent that they may neuer waxe faint and weary till they haue attained to the full recompence of that most gratious and free reward which from the bounteous neuer wearied heart and hand of the Lord is thereunto promised and assured In speaking of which free blessing of reward let vs hold the same order which was obserued in treating of the duty First therfore concerning those which are liberall in such manner as hath bene described to the maintenance of Gods pure religion and worship and for the same cause haue anie speciall care to incourage and further the faithfull ministers of the word of God in their holie ministerie or anie other of Gods faithfull seruantes let vs see howe the reward of such is assured vnto them first from those promises which the Lord who is a rewarder of all that seeke him hath made vnto them then from such examples in whom he hath giuen experience and testimonie to his Church in the faithfull perfourmance of the same And first of all let vs consider what our Sauiour Christ in whom and by whom all the promises of God are yea and Amen speaketh to this purpose in the tenth chap. of Matth. verses 40 41 42. He that receiueth you saith our Sauiour Christ to his disciples whom he minded to employ in the preaching of his Gospell receiueth me and he that receiueth me receiueth him that sent me He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man And whosoeuer shall giue vnto one of these little ones to drinke a cup of cold water onely in the name of a Disciple verily I say vnto you he shall not loose his reward In the which words of our Sauiour Christ two things are principally to be obserued First what euery one is chiefly to respect in his Christian beneficence toward the speciall seruants of God yea toward any of the least of those that beare and professe his name that is that in giuing vnto them or in shewing anie other kindnesse they do not so much respect their persons as the Gospell and Christ himselfe and those goodly gifts of godlinesse wherwith he hath graced and adorned his seruants for the common benefite of his Chuch in the communion of Saints For that our Sauiour Christ meaneth by giuing to a Prophet in the name of a Prophet and to a righteous man in the name of a righteous man and to a little one in the name of a Disciple as though he should say euen for the loue that a man beareth them because they be such as they be either Prophet as in a principall place of seruice or a rigteous man as one more ancient and approued in his profession or a Disciple as it were a nouice or new conuerted and more weake Christian This is the first thing to be obserued in these words Secondly we are to obserue that according to the qualitie and degree of the dutie which any perfourmeth in that former respect the rewarde of Gods free bountie shall bee proportionable that is he will fit the crowne answerable to the worke of his owne grace and according to the excellencie of the occasions which he himselfe vouchsafeth to giue whether greater or lesser and according to the greater or lesser measure of faith and loue wherein the same duties are perfourmed and continued in yet so as the least kindnesse done in truth shall be requited with manifold aduantage In the 6. ch of the Epistle to to the Galathians from the 6. verse c. the Apostle Paule in the name of Christ giuing charge to the Christian Churches that they prouide for
so manie as for the present God shall bring to hand And first that offereth it selfe which we do reade chapter 11. verse 17. He that is mercifull saith the Spirit of God by the wise king rewardeth his owne soule That is to say hee doth so gratious and acceptable a dutie before God when it is done in faith and obedience to God that God of his rich and free grace and mercie will surely reward it vnto him and in the same chapter verses 24.25.26 There is that scattereth and is more increased The liberall person shall haue plentie and he that watereth shall haue raine Hee that withdraweth corne the people will curse him but blessing shall be vpon the head of him that selleth corne That is of him that exerciseth mercie in his prising and selling of it labouring in hard times to mitigate and being downe that extreme price which vnmercifull men striue to bring it vnto For as touching deare sellers such of whom the common prouerb may be affirmed that The more they heape to wit to themselues the worse they cheape to others such cannot in truth be euer right good and liberall dealers They pull downe that with their left hand which they seeme to build with their right and so they frustrate their reward Whereupon also it followeth in the same chapter of the holy Prouerbes He that seeketh good things getteth fauour but he that seeketh euill it shall come vnto him And in the 19. chap. vers 17. thus we reade He that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen And who can wish or desire any more sufficient surety or better pay-maister then he Againe chap. 21. vers 21. He that followeth after righteousnesse and mercy that is he which is diligent in pursuing and taking hold of all good occasions to practise the duties of righteousnesse and mercie shall find life righteousnesse and glorie And againe chap. 22.9 He that hath a good eye that is to say a mercifull eye which will behold and therewithall tender the necessities of the poore shall be blessed for he giueth of his bread to the poore Likewise ch 28.27 He that giueth vnto the poore shall not lacke Thus much out of the holy Prouerbes In the booke of the Preacher ch 11.1 c. Cast thy bread vpon the waters saith the same most wise king a Prophet of God for after many dayes thou shalt find it Giue a portion to seuen and and also to eight c. In the which wordes king Salomon like as the Apostle Paul also hath done as we saw before compareth the actions of Christian liberalitie and benficence to a seed time after the which followeth in due season the increase of the haruest And in the same place he prosecuteth this similitude in verie excellent maner thereby to prouoke to the diligent speedie and constant following of this most husbandly plow For He that obserueth the wind saith king Salomon shal not sowe and he that regardeth the cloudes shall not reape that is he that will suffer himselfe to be hindered from doing good by casting of doubts through vnbeleefe or by any other stumbling blocke which the diuell shal cast in his way he shall misse the haruest because he hath lost the seed time To the preuenting of which so great a dammage king Salomon exhorteth as followeth In the morning sowe thy seed and in the euening let not thy hand rest for thou knowest not which shall prosper this or that or whether both shall be alike good In the 18. chap. of Ezek. vers 7.8.9 and againe verses 16.17 The Lord doth verie earnestly assure his people that whether a man be the father of a wicked sonne or the son of a wicked father such is the equitie of his gratious dealing that if he himselfe be not an oppressour but hath restored the pledge to his debtor hath spoiled none by violence but hath giuen his bread to the hungrie and hath couered the naked with a garment And hath not giuen forth vpon vsurie neither hath taken any increase but hath withdrawne his hand frō iniquitie and hath executed true iudgement betweene man and man And hath walked in my statutes and kept my iudgements to deale truly he is iust he shall surely liue saith the Lord God And yet moreouer and beside all the testimonies hetherto rehearsed we haue a notable place in the 58. chap. of Isaiah verses 6 7 8 9 10 11 12. The words are verie mightie to incourage and draw on euery good and faithful man both Iew Gentile to exercise the actions of goodnesse and mercy For after that the Lord hath by his holy Prophet rehearsed what he requireth to be done namely that euery heauie burthen be taken of that the oppressed be let go free and that euery yoke be broken That bread be dealt to the hungrie that the poore which wander he meaneth not voluntary beggers and wandering rogues but such as be inforced to leaue their place by some vrgent calamitie be brought to mens houses When a man seeth the naked to couer him and not to hide a mans self from his owne flesh After this rehearsall of the duties and that in more pressing maner then is here repeated then followeth the gratious promise of God in these words Then shall thy light breake forth a◠the morning and thy health shall growe speedily thy righteousnesse shall go before thee and the glorie of the Lord shall imbrace thee Then shalt thou call and the Lord will answer thou shalt cry and he will say Here am I if thou take away from the middest of thee that is out of thy heart the yoke or the tying wherwith the heauy burthen is as it were fastened to the backe the putting out of the finger and wicked speaking that is euery inhumanity and grieuance And then it followeth on the contrarie If thou poure out thy soule to the hungrie and refreshest the troubled soule then saith the Lord shall thy light spring out in the darkenesse and thy darkenesse shall be as the noone day and the Lord will guide thee continually and he will satisfie thy soule in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters faile not And they shall be of thee which shall build the old wast places thou shalt raise vp foundations form many generations and thou shalt be called the repairer of the breach and a restorer of the pathes to dwell in Now what man though of his owne disposition vnmercifull and illiberall as all of vs are if he shall dulie consider this manifold and bounteous promise of God and if he shall gather but one sparkle of faith to beleeue that God is faithfull and his word true can chuse but he must bee affected at the least after the manner of king Agrippa Act. chap. 26. vers 28. to confesse that almost it perswadeth him to become
therefore also the day being changed as it may partly be thought yet the morall sanctification of the Lords day comming in place therof doth neuertheles remaine to all Christians from the authoritie of the fourth commandement so in like manner albeit all ceremonie in tithes and tithing is long since ceased yet in regard of the morall vse of them they may and ought without all scruple or preiudice to the Gospell be retained still as necessarie to the vpholding of the publike practise of Gods diuine worship and for the maintenance of the publike Ministers thereof from the ground warrant of the same moral Law of the most high and soueraigne Lord our God At the least vntill the souereigne Prince to whom next vnder God the care of maintaining and furthering the diuine worship of God doth by Gods owne ordinance chiefly belong shall determine as generall and commodious as equall and bounteous a course to the same most holy vse some other way The which as it is not lightly supposed of many wise men would hardly be so happily found out and so generallie agreed vpon And nowe further also howe vnreasonable a thing is it I pray ye for anie to vrge the Apostle Paules example in that he wrought with his hands for his liuing as though that should be a lawe for all Ministers of the word so to do seeing the other Apostles did not so neither doth Paul himselfe presse any after his example vnles vpon verie speciall and extraordinarie occasion like to those he met withall specially at Corinthus 2. Cor. 11.7.8.9.10.11.12 c. Naie rather he respecting an ordinarie course according to the ordinance and will of God doth in verie Christian and prudent circumspection preuent and meete with the same vnkind obiection of this kind of people as we see plainely 1. Cor. chap. 9 and. 1. Tim. 5.17.18 as hath bene rehearsed in the 2. Chap. of this our Treatise It is nothing materiall therefore what profane and corrupt minded men thinke or speake seeing they knowe not neither greatly regard what they either deny or affirme but onely as may serue their owne vngodly turne Blessed be our God that such priuate worldly and wicked speaches be rebuked and repressed by good holy and publike lawes both of God and of our Christian Princesse Neither is it finally to be wondered at though this sort of profane and couetous minded men doe thinke themselues as much edified with reading as with preaching of the word of God seeing they haue no true tast or iudgement what sounde edification in the knowlege and faith of the Gospell doth meane neither are at all edified by eyther of them both Let them therefore ignorantly both thinke and speake according to the erronious and deceiueable opinion of their owne mind Wisedome as our Sauior Christ afirmeth shall be iustified of all her children The last obiection which endeth in wilfulnes obstinacy which is a meet conclusion for so euill premises To conclude saith the couetous and vnmercifull man if all that I haue said much more which I could alledg though I will not trouble my selfe to vtter it now will not serue for excuse but I must still be called vpon on euery side to paie to paie to giue and to giue and neuer to be at an end I will surely fâ—â—our my selfe for I will breake vp house and go soiourne somewhere to auoide these vncessant charges and to liue morâ—â—t â—eartes case that I may eate and drinke and be merrie with my friendes ANSWER O vaine self-loue ô wicked conclusion I speak of those who with such a minde as hath bene nowe expressed and not vpon anie other more iust reasonable ocasions then these be do breake vp house what shalt thou gaine of all this thy sauing in the end Thou maiest peraduenture saue earthly expences but thou takest the most prodigall course that may be to loose thy soule God will iudge thee from thine owne mouth Is thy neede so vrgent manie waies and wilt thou faile both God his Church and the poore of his flocke all at once and that in time of speciall neede Nay rather if thou be not too much in decay but art in anie measure able to keepe open thy doores thou art so much the more bound to keepe house vnles happilie thou seest thou maiest be more beneficiall otherwise If thou doest not thus by how much thou increasest in vnmercifulnesse by so much shalt thou finde thy iudgement to be more mercilesse whensoeuer God shal call thee to giue account of thy Stewardship Thou professest to seeke thy ease and to eate and drinke and to bee merrie as thy couetous and vnmercifull brother did in the parable of the Gospell who suddenlie was taken away from all his riches and pleasure Luke ch 12. Wherfore maiest thou not iustly feare to haue the like portion with him As also with thy other voluptuous brother Luke ch 16. whose soule forthwith after his death was throwne downe into the endlesse easelesse and remedilesse torment of Hel Thus much for answer to these profane worldlie and malignant obiections against Christian liberalitie and mercifull beneficence For I will not loose time in standing anie longer about anie thing which might be further alleaged to so euill and vngodlie a purpose By that which hath beene answered it may sufficientlie be discerned how vaine and friuolous all other excuses or defences are Onelie this will I say that by howe much flesh and blood is more inuentiue to finde out pretensed excuses and the Deuill also more readie to prompt and helpe forward the same by so much we may vpon good ground more boldlie affirme and determine that Christian and mercifull beneficence is a speciall dutie of godlines which the Lord our God taketh singular delight in which he wil vndoubtedlie blesse to the incomparable aduantage of all that will settle their heartes to continue in the wise discreete and dutifull practise thereof Hetherto therefore of the first part of our Treatisâ— concerning Christian Giuing the second part followeth which is of the christian receiuing of that which is so Christianlie giuen What receiuing is THE SECOND PART of the Treatise CHAP. I. What Receiuing is IN so much as it the coÌ„mandement of God that such whom hee hath made better able theÌ„ others shuld giue vnto those which stand in need and to the same purpose hath incouraged them by many gratious and bountifull promises so to doe it followeth that it is likewise the good will and pleasure of God that such as stand in need should neither refuse to bewray acknowledge their want nor make any nicenesse scruple or doubt to receiue the liberalitie of the good and beneficial seruants of the Lord. Onely it is required that as the giuing must be in such Christian maner as God prescribeth in his holy word as hath already bene layd forth so the Receiuing must likewise be such a kind of Receiuing as God alloweth of the which we are
henceforth to gather out of the same his most holy word Let vs therefore search out so well as God shall vouchsafe to giue vs grace what maner of Receiuing that must be Receiuing therfore in such sence as we are here to speak of it is a sober reuerend and thankefull accepting of that which is Christianly giuen with a mind to imploy it conscionably and in the feare of God to the same ends whereunto it was of the Christian and godly benefactor intended and giuen This doth generally and briefly comprehend all whatsoeuer is further to be opened concerning the particular vertues which are necessarily to concurre and meete together in the Christian heart to the right maner of receiuing a benefite Of these vertues therefore and of the contrarie vices to be auoyded in receiuing of benefites let vs now more particularly inquire by a declaration of the parts of the former description And so come we to the second Chapter of this latter part of our Treatise CHAP. II. Of the Vertues required to the right maner of Receiuing Christian Beneficence and of the contrary vices therein to be shunned So many vertues and graces being required to the right maner of giuing a Gift as we haue seene in the former part of this booke yea though the gift be giuen of the richest and most honourable to the poorest and basest of the seruantes of God it cannot be imagined by any light of reason but the gift being so to be qualified the receiuing must of dutie be answerable that is A gift is to be receiued with a sober mind accompanied with graces vertues proportionable thereunto It is as we know in a ciuill course the maner of receiuing gifts or other things that honorable persons reach forth vnto vs to kisse the hand before we take them as though we would professe thereby that we take them with no more ready hand then with a thankfull full and ready mind hartily glad of that which commeth from them as a token of that fauourable good will which they beare vs willing also to performe any good seruice vnto them Howsoeuer in receuing the giftes of Christian beneficence specially at the hands of meaner persons that Courtlike curtesie is not vsed nor looked for neuerthelesse in so much as they are the most honourable kind of giftes which can be giuen seeing they are giuen for the Lords cause and with a holy and sanctified affection it is verie meete that they who are made partakers of them should in the most holy and religious maner receiue them euen as from the most holy hand of God himselfe whose worke onely it is to frame the hearts of his seruants as it were by the finger of the holy Ghost to bestowe the same vpon them To this purpose therefore let vs I beseech you consider first of all more fully of that which standeth in the first place and as it were in the forefront of the right maner of receiuing a Christian gift namely that it must be a modest and sober receiuing Whereby euen in the first onset not onely all flatterie and counterfeiting of pouertie for the procuring of gifts is preuented but also euen the verie roote hereof which is a couetous or greedy and lingering desire after a gift is plucked vp Both which are very seruile vices vtterly vnbeseeming that holy freedome and libertie of mind which the poorest of Gods seruants and chiefly the ministers of the Gospell ought to retaine in this behalfe And hereof we haue the Apostle of our Sauior Christ and other of his seruants set forth vnto vs for most worthy patternes and examples And namely Saint Paule together with Siluanus and Timotheus as we reade 1 Thes chap. 2.5 where the Apostle thus writeth We did neuer vse flattering words as ye know nor coloured couetousnesse God is record And againe 2. Cor. 2.17 We are not as many which make merchandise of the word of God but as of sincerity but as of God in the sight of God speake we in Christ And more particularly concerning himself he solemnly protesteth before the Elders of the Church of Ephesus other Christians Act. 20.33.34.35 in the words following I haue coueted no mans siluer saith he nor gold nor apparell yea ye knowe that these hands haue ministred to my necessities and to them that were with me And he addeth further for the instruction of others I haue shewed you all things how that so labouring ye ought to support the weake and to remember the words of the Lord Iesus how that he sayd It is a blessed thing to giue rather then to receiue In the which words beside the example of the Apostle worthy all imitation of euery seruant of God vpon like occasion so farre as they may attaine vnto we haue furthermore two notable reasons to disswade couetousnesse and euery euill fruit thereof First because euery one standeth by generall bond of Christian dutie streightly bound to support the weake and therfore not to be aboue measure chargeable secondly because as our Sauiour Christ hath affirmed it is a more blessed thing to giue then to receiue and therefore consequently that euery Christian ought to be more desirous in his hart and accordingly more prouident and diligent in the ordering of all his affaires that he may rather be able to giue to others then to stand in need to receiue reliefe himselfe Not that any through pride and haughtinesse of mind or of any other nice or scrupulous conceit should disdaine or make ouer much deintie to take a gift in time of his need as was touched in the beginning for euen our Sauiour Christ himself receiued and accepted earthly benefites at the hands of his disciples who receiued more excellent gifts euen spirituall graces and the most rich gift of eternall life and glorie from him And besides he that is not an humble man can neither be trulie thankfull to God nor yet to man The meaning therfore of our Sauior Christ as also of his Apostle Paul guided by his Spirit was no doubt that no man through sluggishnes and desire of ease or through couetousnesse in seeking to inrich himselfe should growe ouerburthensome and so discourage weak Christians from continuing in the fellowship of the Gospell if by reason of any excessiue charge of contributions speciallie in such times wherin the Churches are impouerished by affliction and persecution Behold therefore how it is a blessed thing to giue rather then to receiue that is to say to be diligent Bees euerie one in his vocation and calling rather then idle and deuouring drones to comfort and refresh the heartes of others rather then to seeke to satisfie our owne vnsatiable desires to be rich to Godward in the good works of mercy which he requireth and will plentifullie rewarde rather then to heape vp a superfluous masse of riches to our selues to the impouerishing or rather to the vtter destruction of our soules finallie by doing good to others to gather people
him great giftes if he could interpret the writing that appeared vnto him Keepe thy rewards to thy selfe saith Daniel and giue thy giftes to another Neuerthelesse he read the writing and shewed the interpretation thereof to the King The Prophet Samuel beeing a Iudge in Israel may worthily be a notable example to all both magistrates in ciuill iustice and also to ministers of the word of God For he hauing the grace we speake of hath obtained this testimonie from the holy Ghost that he tooke no bribe or corrupting gift at any mans hande 1. Sam. 12.13 c. Behold here I am saith Samuel in his Apologie or in way of renderring vp an accounte of his office of Iudge-shippe beare ye record of me before the Lord and before his annointed Whose oxe haue I taken or whose asse haue I taken or whom haue I done wrong vnto or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you Then they sayde thou hast done vs no wrong neyther hast thou hurte vs neyther hast thou taken ought of anie mans hande And he saide the Lord is witnesse against yee and his annointed is witnes this daie he speaketh of Saul whoÌ„ the people had made king ouer theÌ„ that ye haue fouÌ„d nought in my hands they answered he is wâ—nes But why may some say is Samuel thus earnest in his owne defence verily not in desire of any prayse to himselfe but that he might cause it to be esteemed a matter of great respect that the publike Magistrate should b◠〈◊〉 himselfe 〈…〉 corruptly in the discharge of his duty before the Lord and towarde his people as also that he might let the people see their sinne in casting off him from the rule and gouernement of them without cause on his part yea contrarie to that vprightnesse and fidelitie which he had vse â—â—oward them as appeareth in the faâ—â—â— 1â—â—hâ—â— q. 18. 19. And according to that which God himselfe 〈◊〉 spoken before ch 8.7 They haue not cast thee away but they haue cast me away that I should not reigne ouer them Thus therefore Samuel resigned his office of Iudge-shippe though he â—â—â—â—seth not to be a Prophet to the people For for it followeth vpon the request which the people make that he would pray for them ch 12. verse 23. God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way The like protestation vseth Moses Num. ch 16.15 A Gift must be receiued reuerendlie though not so largly laied forth but somewhat more directly vnto God I haue not taken saith Moses to the Lord so much as an asse from them neither haue I hurt any of theÌ„ Hetherto of the first grace necessarie concerning the receiuing of a gift From whence easilie may it appeare that the generall exhortation of the Apostle is to great purpose Heb. 13.5.6 in that he thus writeth to all Christans Let your conuersation be without couetousnes and be ye content with those thinges which ye haue for he that is God hath said I will not leaue thee neither forsake thee So that we may boldly say the Lord is my helper neither will I feare what man can doe vnto me Of like sorte is the counsell of King Salomon Prou. 23.6 Eate thou not the bread of him that hath an euill eye And the prayer of King Dauid his father Psal 141. Let me not eate of the delicates of the wicked c. The next grace and vertue requisite to the Christan receiuing of such giftes and benefites as may lawfully expediently be receiued for necessarie reliefe and comfort it is Reuerence For they must be receiued not simple as from men but with a reuerent regard of Gods spiciall goodnes in mouing the heartes of his good seruantes and deare children by his holy spirit to haue so louing and tender a care ouer vs. Yea it is the part of all such as are succoured this way so to consider of Gods owne goodnes herein that they may humblie acknowledge themselues vnworthy of so greate a grace and fauour according to the example of Iaakob Gen. 32.10 who saith vnto God I am lesse then any of thy benefites And as King Dauid saith 2. Sam. 7.18 Who am I ô Lord God and what is my house that thou hast brought me hetherto c. Such humility I say ought to be in those that are succoured by the honorable instrumentes of Gods bounteous goodnes and mercie It is verilie specially in times of great distresse no lesse to be esteemed then if God should cause the cloudes of heauen to raine downe Manna as he did for the reliefe of the Israelites according to that comparison which the Apostle Paul maketh in the same respect A Gift is to be receiued reuerendlie 2. Cor. 8.15 And the rather is this estimation to be made of it if such be in any singular manner beneficiall to any who were before strangers to their benefactors and had performed no dutie whereby they might be induced therunto Finally to make this point of reuerend receiuing of benefites more familiar and plaine this we say that the reuerence which is due to benefactors is such a reuerence as belongeth from dutifull children to their louing and kind parents For in so much as they doe the part of parentes to so manie as they doe relieue and cherish it is good reason that these againe should yeeld a childlike duetie and honour vnto them according to the 5. commandement of almightie God Honour thy father and thy mother c. And thus we haue a good occasion after this mention of honour to proceed to speake in the third place of thankfulnesse seeing this beeing the third grace requisite to to the Christian receiuing of giftes is also a fruite of that honourable reuerend account which ought to be made of all good and beneficiall Patrons and friends Of the which dutie it behoueth euery one whom it concerneth to be the more carefull because it is the preseruatiue or rather a certaine seed for multiplication of benefites For to such as shall be found truly thankfull and walke in good dutie the Lord will continue the beneficence of his seruantes yea he will amplifie and inlarge them so farre as he knoweth to be meete and expedient for any of his obedient children But it may be here obiected that we must on all hands giue all our thanks vnto God seeing all good things come of his bountie alone and he requireth it also as a spiciall dutie of his worship saying as we read in the 50. Psal Offer ye prayse vnto God And againe in the same Psalm He that offereth praise glorifieth me It is true no man may deny it God onely is to bee thanked and praysed with religions diuine praise A Gift must be receiued thankefully which doe indeede belong onely to him that is the author
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
what may be the merchandize that our prayers are to procure for our benefactors verily the best commodities aboue all other namely that it may please God to increase and multiply vpon them all spirituall graces and blessings in Christ Iesus that their soules especially may fare well so long as they liue here and for euer in the life to come For thus doth the Apostle Iohn teach vs by his owne practise and example who left in holy record what prayer he made for Gaius a very beneficiall and friendly Host to all the Christians that resorted to him for succour in his time Behold saith Saint Iohn in his third Epistle I wish chiefly that thou mayest prosper and farewell as thy soule prospereth The Apostle Iohn prayeth for Gaius that he might still more and more prosper in all grace and godlinesse according to his happy beginnings and proceedings also euen to the time that he wrote vnto him Likewise Saint Paul Philip. ch 4.17 prayeth for the Christians of that Church who had bene beneficialll vnto him that their gift bestowed vpon him might further their reckening with the Lord. And 2. Tim. 1.16.17.18 he prayeth in like maner for his very good beneficial friend Onesiphorus and for his Christian familie in the Church of God at Ephesus The Lord saith Paul in that chapter giue mercie vnto the house of Onesiphorus for he oft refreshed me c. The Lord graunt vnto him that he may find mercie with the Lord at that day And if we would haue a more familiar example I meane one of the more common sort of thankfull persons we may take Naomi in the booke of Ruth ch 2.20 who blesseth Boaz for his singular kindnesse to her poore daughter in law a stranger in Israel Blessed be he of the Lord saith Naomi for he ceaseth not to doe good to the liuing and to the dead Her meaning is to note his constancie in doing good as well now as in former times to those that he hath suruiued and namely as it may be thought to her owne husband her two sonnes before they went downe into Moab where they died So then in her praier to God she bewraieth her thankfull heart to Boaz both in respect of her selfe and daughter in law now and also in remembrance of his former goodnes to her husband and her owne children deceased Neither are such as be any way succoured and relieued to pray onely for Christian benefactors but also euen for heathen and vnbeleeuing men by whom they receiue benefite according as King Darius requireth it as a gratulatorie fruite of his royall beneficence and bounty to the people of God that they would pray for the Kings life and for his sons Ezra 6.10 Yea the Iewes while they were in Babylon though they had small fauor shewed them yet because there they were suffered to liue the Lord cōmandeth them to pray for the peace of the land because in the peace thereof they themselues were to haue their peace Ier. 29.7 Much rather then ought we to pray for Christian Princes who are more tender foster-fathers nursing mothers to the Church of Christ for al other faithful Christians who do with more sanctified harts more deare loue cōmunicate their good things to their brethren And in this respect it may be accounted a very cōmendable indeuour of those Iewes of whō we read Luk. 7.4.5 in that they furthered as much as they could the suit which the Centurion of Capernaum made to our S. Christ cōcerning his sick son rhey testifying alleaging that he was a friend to their nation had built a Synagogue for the worship of God amongst thē Finally in somuch as they which giue or be the distributers of the holy beneficēce of others ought to pray that the same may be well accepted so blessed of God that it may incourage his seruants to cleaue constantly vnto him without any discouragement or fainting in their affliction or wants in so much as thereby they may perceiue that the Lord hath a tēder watch ouer their necessities for so doth the Apostle Paul pray himself yea and desireth the prayers of the Christian Romanes also that his seruice in this behalfe might be well accepted among the Christians at Ierusalem Rom. chap. 15.31 Much more therfore ought they that receiue the benefit pray for those by whom they are benefited that it would please God to giue them much ioy comfort with manifold recompence for their Christian contribution And thus prayer to God for Benefactors is the first principall fruit and duty of Christian and bounden thankfulnesse vnto them A second fruit as was sayd is that we retaining a thankfull memoriall of their beneficence do vpon all meet occasion make honourable mention of them For seeing the Lord saith Benefactors are to be well reported of that the memoriall of the iust shall be blessed Prou. 10.7 By whom shall this be perfourmed rather then by such as haue most plentifully tasted of the fruite and benefit of their righteousnesse And seeing God himselfe hath gone before vs in solemnizing the memoriall of manie iust and mercifull men in his holy Scriptures as we may remember from the former catalogue of them and so hath made the memoriall of them blessed according to that which our Sauiour Christ saith of that good woman who poured her costy ointement vpon him that wheresoeuer his Gospel should be preached throughout all the world there also should this be spoken of for a memoriall of her Matth. 26.13 We may iustly from hence informe our selues of our duty herein And the rather because in the remembrance of the beneficence of our good patrons and friends wee may the better put our selues in mind both of Gods bounteous goodnesse to vs also of our most bounden thankefulnesse to him for the same Finally this thankefull memoriall may be a meanes of stirring vp others to the practise of the same vertue which they shal perceiue to be so acceptable both to God and also to all good men Let this suffice for a Memorandum of this second fruite of thankefulnesse The third fruite is that though we be not able yet that we haue a willing setled purpose to make recompence yea and to performe it indeede with aduantage if at any time the neede of our benefactors or the neede of any of theirs shall so require and God make vs able so to doe He that hath friends saith the holy Prouerb ch 18.24 ought to shew himselfe friendly for a friend is nearer then a brother In the 21. ch of Gen. ver 22.23 c. Abraham iudgeth the request of the King of Gerar equall in this respect in that he saith God is with thee in al that thou doest Now therfore sweare vnto me here by God saith Abimelech and Phicol his chiefe captaine that thou wilt not hurt me nor my children nor my childrens children thou shalt deale with me and with the countrie where thou hast
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