a mercifull and liberall man To whom also willingly doe I say as the Spirit of God moued Paule to answer Agrippa in that question about true faith Would to God that not onely one or a fewe almost which reade this and the rest of the holie Scriptures concerning this dutie of beneficence might both almost and altogether become mercifull and liberall men But howsoeuer this will not be for the children of this world will still and alwayes be like themselues the couetous man will be couetous still and he will increase in his vnmercifull courses yet I know assuredly that the word and promise of God will effectually and strongly preuaile with all that belong vnto him not onely to prouoke them to obedience but to fill their hearts also with exceeding comfort in the performance of the duties thereof For verily as the holy Apostle truly testifieth Hebr. chap. 6. vers 10. God is not vnrighteous that he should forget your worke and labour of loue which yee haue shewed toward his name in that ye haue ministred vnto the Saints and yet do minister sc Wherefore worthily did Nehemiah in perswasion of this goodnesse and faithfulnesse of God embolden himselfe to pray to God not onely to remember that kindnesse of his which he had shewed toward the house and religion of God as we haue seene before but also that it would please him of his goodnesse to remember him according to all that he had done for the reliefe of the poore of his people Remember me ô my God saith he in goodnesse according to all that I haue done for this people Nehem. 5.19 In which chapter euen from the beginning to the end is this part of Nehemiahs kindnesse mercie and liberalitie fully described for our singular instruction specially of those that be in higher places and haue greater power then others to do more good Finally that we may conclude this point let vs hearken to that of the same Apostle Heb. 13. from the beginning of the chapter Let brotherly loue continue saith he Be not forgetfull to logde straungers for thereby some haue receiued Angels into their houses vnnares So indeed did Abraham So also did Lot either of them being giuen to hospitality as hath bene obserued before In which words after that the Apostle hath giuen to vnderstand that Loue is so tender and daintie a plant that if it be not charily cherirished and maintained it will weare away he would giue vs further to vnderstand that though we are not in these dayes to looke that Angels should in the shape of men resort to our houses as of ancient times they did to the holy Patriarches and others yet easily may such as loue and practise hospitalitie receiue into their houses such seruants of God as be more deare and precious in his sight thē they are ware of which kind of guesse ought alwayes to be very welcome to euery good man And then also who knoweth how great blessing God will grant at their holy sute supplication to those good housholders and families where they are at any time for the Lords sake kindly and louingly intertained Doubtlesse howsoeuer it be not alwayes so apparant as heretofore it hath bene made sometime by miraculous gratifications in the ministerie of the Prophets yet as touching spirituall recompence and blessing the Gospell hath bene and shall bee as beneficiall as euer the law or times before the law haue bene to the magnifying of the bountie of the most glorious grace of God reuealed and published therein to the end of the world Hetherto therefore in the second part of this chapter of the promises of blessing vpon those that shall exercise their liberalitie and beneficence to the relieuing euen of the poorest of the people specially of such as be greatest in the obedience and patience of the faith of the Gospell It remaineth now that henceforth we do confirme or rather make plaine that which is most true and certaine of it selfe by some examples of those to whom the promise blessing of God hath bin in this respect manifestly perfourmed vpon them But I will vse the former examples here because they which haue bene alleaged in the former part of this chapter are so many confirmations of this also in so much as the same who are dutifull maintainers and vpholders of Gods true religion and worship they are also as a ioint fruit of their zeale to God louing and kind relieuers of the poore people of God euen for that loue which they beare vnto God So that the blessing in either respect is the blessing of al through one and the same rich mercy large bountie of the Lord who is a plentifull rewarder of euerie one that truly seeketh wayteth vpon him Now among those so fewe examples we will not forget to make mention of Iob seeing he may well serue vs in steed of a thousand authenticall examples For as he was a man of singular goodnesse and mercie as was rehearsed among the manifold examples of beneficence recorded in the holy Scriptures so was hee singularly blessed of God with all kinds of blessing both spirituall and also belonging to this life It is true indeed that it pleased God to afflict and trie him for a certaine time with verie great calamitie by losse of all his goods and cattell by the hands of wicked men yea and by a sodaine destruction of all his children as it were from heauen All which the Lord did to the end he might make Iob a notable patterne of patience to all posteritie and that the malice and crueltie of the diuell being poured out vpon so good and mercifull a man as Iob was might be so much the more euidently discouered to the Church of God as also for other notable ends which are to be obserued from that excellent storie Neuerthelesse after that Iob was tried the Lord to shewe that he did not forget his former goodnesse he renewed yea increased doubled all his former mercies vpon him For he gaue him sonnes and daughters as many as he had before and his daughters the most beautifull women that could be found in the land And of sheepe camels oxen and asses God gaue him twise so many thousands of euery kind as he had before For whereas he had before seuen thousand sheepe now he had foureteene thousand then three thousand Camels now sixe thousand then fiue hundred yoke of oxen now a thousand then but fiue hundred she Asses now a whole thousand So the Lord blessed the last dayes of Iob more then the first And after this calamitie he liued an hundreth and fourtie yeares and saw his sonnes and his sonnes sonnes euen foure generations and left inheritance to all his children Chapters first and last of that booke Another excellent example we read of in the 22. chapter of the Prophesie of Ieremiah verse 15 c. where God saith of the good king Iosiah he vsing his example to the reproofe of his
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
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
conscience of humane office and dutie which he would haue preserued in the middest of them and such also as he hath vsed for his more holie and honorable instruments for the direction and instigation of his people from time to time to walke not onelie in humanitie but euen in Christian mercie compassion toward their brethren in a holie communion of Saintes before him Not for necessitie of proofe or for power of perswasion as if the holie Scriptures were not alone sufficient to euerie holie vse both of doctrine reprehension comfort and exhortation but that euery one that wil not shut his eyes may more clearely perceiue that he shall stand euery way conuict and condemned before God and in his owne conscience and before the world if he do not mind and practise the duties herein conteined And that especially in more then ordinary hard times such as of late haue continued for sundry yeares together and are like againe to renew vpon vs if we call not the more earnestly vpon God for mercie and if we shall not more vnfeinedly repent of our most grieuous sinnes which haue as it were armed his iustice and kindled his wrath against vs. And in this respect I trust such addition of sentences shall not be vngratefully accepted either of the learned who will take an honest and scholler-like delight in the elegancie of the speech wherein the Authours expresse their graue and weightie meditations of these matters or of the vnlearned for whose sake I will English at the least the more briefe and principall of them And the rather haue I this trust because they will wisely consider that there is more libertie allowable this way in a course of writing then in an vsuall order and custome of preaching and againe because in no other argument may this be to better purpose performed then in that which is presently in hand Excellency of Giuing THE FIRST PART of the Treatise CHAP. 1. What Giuing is IN so much as in this argument of Giuing Receiuing Giuing as was obserued in part before hath the first place in order it being as it were by birth and course of nature before Receiuing but much rather in so much as it is of greatest preheminence and worth in dignitie to the which also belongeth the chiefe fruite and as it were the first-bornes double portion in the blessing according to those words of our Sauiour Christ himselfe which the Apostle Paul would haue very diligently remembred of all Christians in that he sayd It is a blessed thing to giue rather then to receiue Act. 20.35 Reason therefore strongly chalengeth that we begin with Giuing as with the principall and more worthy part of that Prize which now is striuen for And how I pray you should it not be as the Apostle remembreth from the doctrine of our Sauiour Christ that Giuing is a more blessed thing than Receiuing seeing that by how much men of God are more bountifully minded and more liberally handed by so much do they more liuely both in disposition of mind also in practise of Action represent and resemble the likenesse of God himselfe who by no other thing is better manifested and made knowne either for his owne honour and glorie or to our comfort then by the bountie of his goodnesse and mercy in giuing and bestowing his benefites and blessings vpon vs his poore and vnworthy seruants This doubt the Lord himselfe giueth clearely to vnderstand in his holy Scriptures where he hath of purpose most fully reuealed himselfe in that he holdeth forth the light of his mercy to shine out most brightly among the reâ—â— of his most noble diuine vertues as we may perceiue by a few testimonies culled out of many which it shall be good for vs to alleadge before we proceed any further as it were out of so warme a Sun-shine The Prophet Moses telleth vs that at what time it pleased God at his request to proclaime the glorie of his name Exod. chap. 34. verses 6.7 that he vsed more words in number and larger in sence to expresse his mercy then any diuine property els yea then the wrath of his iustice which is there mentioned with it The words of mercy which exceed in number are these Mercifull gratious slowe to anger and aboundant in goodnesse and truth compared with not making the wicked innocent and visiting of iniquitie foure or fiue to two The words which exceed in largenesse of sence are these Reseruing mercy for thousands forgiuing iniquity transgression and sin that is infinit sinnes and all kind of great and grieuous sinnes compared with these words Visiting the inquitie of the fathers vpon the children vpon the childrens children to the third and fourth generation But mark I pray you that I do not lessen or diminish Gods iustice to inlarge his mercie for that were most impious sacrilege seeing both are infinitely perfect aboue all vnequall comparison but I speake as Moses telleth vs that the Lord himself spake coÌ„paring the displeasure or anger of his iustice with the fauor of his mercy in regard of his couenaÌ„t made in respect of Christ by whose satisfactioÌ„ this wrath of iustice is woÌ„derfully coÌ„tracted yea in respect of the elect made temporall yea is cleane diuerted and abolished For otherwise perfect that is infinite both mercy and iustice meete together in the saluation of the elect God accounting it iust to saue the vniust for Christs sake who is the Lord our righteousnesse But let vs come to some other testimonies wherein God hath in singular maner renoumed his mercie The Lord saith the holy Psalmist is gratious and mercifull slowe to anger and of great mercy The Lord is good to all and his mercies are ouer all his works Psal 145.8.9 And Psalm 136. he repeateth this foote of the song as often as there be verses in the Psalme that is 26 times one after the other For his mercie endureth for euer And he maketh this as the chiefe reason of all his workes yea euen of his most fearefull and heauy iudgements vpon the wicked in the which he propoundeth to himselfe not so much the confusion and destruction of the wicked in his iustice as the benefite of his Church and people to the glory of his grace and mercie as is easie to be seene in the reading of that Psalme According also to that Isaiah 43.4 Because thou wert pretious in my sight wert honorable I loued thee saith the Lord therefore will I giue man for thee and people for thy sake This singular care of the Lord ouer his people is euerie where repeated in the holy Scriptures Read Psalme 9.9 and Psal 10.17 and 18.27 and 34.6 and 40.17 and 113.5 and 146.7.8.9 God will be a refuge to his poore people he will heare them he will saue them he will destroy their enemies c. And for what other causes also doth God at any time aduance any of his seruants from poore estate to high
God to poore miserable dānable sinners All these Gods bounty aboue mans and if there be any such like they are such gifts of God as infinitely exceede all mans donation and gift And no maruell though the gifts of God be thus inestimable because his loue toward vs from whence they proceede is passing all knowledge Ephes 3.19 So that to set out the greatnesse of Gods gifts we may iustly say vnto God with his holy Prophet What shall we render to the Lord for all his benefites toward vs. Psal 116.12 And with his holy Apostle What thanks can we recompence to God c. 1. Thes 3.9 And to admonish our selues of our duties O my soule praise thou the Lord and all that is within me praise his holy name My soule praise thou the Lord and forget not all his benefites Who forgiueth all thine iniquitie c. Psal 103.1 c. Read also Psalme 107. And to comfort our soules against all spirituall feares anguish and disquietment Returne to thy rest ô my soule for the Lord hath bene beneficiall vnto thee Because thou hast deliuered my soule from death mine eyes from teares and my feete from falling I shall walke before the Lord in the land of the liuing Psal 116.1 c. Hetherto therefore of the second difference of Gods beneficence how in measure it infinitely exceedeth all the bountifulnesse of man Thirdly God only is constant and vnweariable in continuing the bountie of his gifts vpon all such as he chooseth at the first to bestow his bountie vpon for Whom he once loueth he loueth to the end Iohn 13.1 The vnchangeable decree of God is expressed by his fatherly loue Mal. chap. 1.2 and Rom. 9.13 As it is written I haue loued Iaakob And Rom. 11.29 The gifts calling of God are without repentance and Hosh 13.14 Repentance is hid from mine eyes and againe 1. Thes 5.24 Faithfull is he which hath called you and he will do it and Isai 40.28 Knowest thou not or hast thou not heard that the euerlasting Lord the God hath created the ends of the earth He neither fainteth nor is weary there is no searching of his vnderstanding c. and vers 31. They that wait vpon the Lord shall renew their strength c. And this is the cause why king Dauid in the place before alleadged 1. Chron. 29. acknowledging the present great grace bestowed vpon himselfe and the people in offering willingly toward the house and worship of God to be his speciall gift he prayeth God to keepe the same grace for euer in the purpose and thoughts of the hearts of his people and that he would stil prepare their harts vnto himself And further that he would giue to his sonne Salomon a perfect heart to keepe his commandement c. For right well did the holy king know that man left to himself is lighter then vanity and most fickle in the purpose and care of the best things and namely in beneficence and liberality toward the Church and people of God Wherefore also well saith a godly learned man that it is proper to God to hold on in a continuall care to saue and preserue and not to be prouoked to cease from the bestowing of his benefites because men are vnworthy of them Finally he is infinitely more kind and bounteous to his enemies then any man or all men can be to theirs though all their kindnesse were layd together Matth. 5.45 Luk. 6.35.36 Rom. 2.4 And that either most gratiously to win their soules vnto him for their owne most happy saluation or els to leaue them altogether most iustly without excuse But thus the greatnesse of Gods diuine bountie and the excellencie of his giftes furpassing all gifts that anie man or Angell yea that all men or Angels can possibly giue they haue held vs somewhat longer then was at the first intended though not with lost time or labour as we trust Let vs now return to instruct our selues further touching that beneficence and giuing which ought to be in continuall practise among men after the example and president which we haue in the Lord so far as we preuented by his good grace may in our measure attaine vnto Giuing therefore wherein men in their poore measure may by the grace of God resemble that diuine bountifulnesse which is in God like as many little gutters or channels of the streame may declare how plentifull the head of the riuer or liuely spring is it is to speake something more generally a free imparting and communicating of that which is at the least in a mans owne perswasion rightly his owne Giuing what more generally to the vse or commodity and possession of another Or thus It is the alienating of a mans own right to make another the owner of that wherein he had all the property before According to this more generall definition a man might take occasion to speake more generallie of giuing by a distinction of Giftes according to the diuerse condition and estate of the giuers and according to their seueral minds purposes in giuing and so forth For there are gifts of the Subiect to the Prince as the Moabites and Aramites brought giftes to king Dauid when he had subdued them 1. Chron. 18.2.6 of the seruant to the Master of the tenant to the landlord and of the child to the father as gratulatory and dutiful presents for honours sake as Ioseph sent gifts to Iaakob his father out of Egypt into Canaan Gen. 45.23 And againe there are gifts of the Prince to the Subiect for reward or of mere clemencie and fauour according to the royall bountie of a Prince as in the 6. ch of the booke of Ester where the great king Ahashuerosh asketh Haman What shall be done to the man whom the king will honour And Dan. 2.48 king Nebuchadnezzar made Daniel a great man and gaue him manie and great giftes There are giftes of the poorer and weaker to those that be more rich and mighty to procure fauor or at the least to mitigate the rage furie of anger to which end Iaakob presented his gifts to Esau and in most submisse and humble maner desired him to accept of his present And as wise Abigail by her presents together with her gratious behauiour appeaseth the wrath of Dauid greatlie kindled against her husband Nabal Of the which kind of giftes it is said in the holie Prouerbes A gift in secret pacifieth anger and a gift in the bosome great wrath Prouerb 21.14 On the other side there are gifts of the rich and mightie to the poorer and inferiour sort Diuerse kinds of gifts because they mind to make them indebted to them that they may vse them for their greater benefite and gaine as Pharaoh preferred Ioseph and Nebuchadnezzar Daniel and those other three men of Israel Some giue gifts to helpe out good and iust causes and sutes as Iaakob sent presents to the chiefe Gouernour of Egypt little thinking that it had bene
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
Churches of Christ is to be disposed I will only set downe in this place that which an excellent learned man hath written concerning this matter he shewing therein the remedy against vagabond and roguish beggers who ought not to be suffered among Christians Like as our godly Magistrates haue wisely discerned and of late worthily prouided for the more through and full suppressing of them P. Martyr Loc. Com. Clas 2. loco 12. in praecept 8. Sect. 7. then euer heretofore blessed be the name of God therin There ought to be saith that learned man in euery Church certaine choise men who should haue the names of all the poore set downe in writing the which should cary a diligent eye to marke both the greatnesse of the pouerty wherewith any are distressed and also what worke they were able to doe and accordingly to distribute the almes giuing no maintenance to make any growe idle and withdrawing their almes from such as are vnwilling to labour To the which end also order ought to be taken that there might be in seuerall Churches a publike treasurie wherein publike contributions should be layd vp and that euery man as he is able should not only offer something euery time of the holy assembly but that three or foure times of the yeare they should prepare some more worthy gift and concerning the Gouernours of the treasurie that it should be their dutie not onely to distribute the same but also to giue the Church an account both what they haue receiued and what they haue layd out Neither is there anie reason why any should pretend that they will distribute their own goods as they themselues should thinke good in so much as it is hard for any to knowe all and the true state of things is more easily found out by men which are purposely appointed thereunto and beside it is rather to be wished that all things may be done in an orderly course then no man can tell how This is the discreete iudgement and godly aduise of that great learned man And verily howsoeuer the publike ordinance of God doth not take away and suppresse the particular disposing of mens priuate beneuolence as they shal see good vpon their owne godly priuate considerations yet it must needs be a great ease vnto euery one touching persons vnknowne to them in that they may with good coÌ„science leaue them to those who haue the charge of the publike distribution Now as touching that which remaineth concerning that wisedome and discretion which is to be vsed in distribution of beneficence we shall haue occasion to speake of it anone The last of the three former points is henceforth to be considered of vs to wit that it is euery Christians dutie according to his abilitie Euery man of any ability is bound to giue and that also with pitie and compassion ouer the needy to vâ—e his discretion in dedicating a portion of that which he getteth by his honest and iust labour or which he may spare of any his reuenues either more or lesse to the practise of beneficence and that euen as in the sight of God who by his souereigne authoritie requireth it at euery mans hands There is a very vsual common need of mercy therefore the commandement is giuen in generall to all and particularly to euery one And when mercie and goodnes hath place in all Christian vertue it hath as it were the chaire of estate in beneficence liberality and for the same cause is assigned of God to bee a certaine moderator and as it were the chiefe in commission with iustice He hath shewed thee ô man saith the Prophet Micah what is good and what the Lord requireth of thee Surely to do iustice to loue mercy ch 6.8 Zach. 7.9 Thus speaketh the Lord of Hosts saying Execute ye true iudgement shew mercy compassion euery man to his brother c. and Psal 37.21 The righteous is merciful and giueth Now that all are to make practise of this grace reade 1. Cor. 16.1 c. Concerning the gathering for the saints as I haue ordained in the Churches of Galatia so day also euery first day of the weeke that is on euery Lords day the Christian Sabbath let euery one of ye saith the Apostle put aside by himself and lay vp a God hath prospered him that then there be no gatherings when I come That is that so there be no neede to spend anie further time for that special collection And wheÌ„ I am come as the holy Apostle addeth whosoeuer ye shall allow by letters them will I send to bring your liberality to Ierusalem And if it be meete that I go also they shall go with me And 2. Cor. 9.7 As euery man wisheth in his heart And 1. Iohn 3.17 Whosoeuer hath this worlds good and seeth his brother to haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him And Ephes chap. 4.28 Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And when the people comming to Iohns baptisme asked of him Euery man is bound to giue and that also with pitie and compassion what they should do for declaration of their repentance he answered them and sayd He that hath two coates let him part with him that hath none and he that hath meate let him do likewise Luke chap. 3.11 Thus then it is plaine that all stand bound to giue And not onely so but that which is more we are further to vnderstand that euery one standeth bound according to his ability and according to all iust occasions offered of God to doe good that is mercifully to succour and relieue all and euery one which standeth in need of our helpe as the parable of our Sauiour Christ set downe in the tenth chapter of Luke to shew who is a mans neighbour doth euidently declare from the example of that mercifull Samaritan in his succouring of the distressed Iew. According also to that speech which the Lord vseth by his Prophete Isaiah chap. 58.7 Hide not thy selfe from thine owne flesh For though there were no more but this bond that one man is of the same flesh or kind with another the Lord giueth to vnderstand that it ought of it selfe to be counted sufficient reason to prouoke any man to deale mercifully with euery one that is of the nature of man And herein ought euerie one to settle his mind to continue vnwearible seeing God himselfe hath so appointed that the occasions and necessities of exercising mercie will bee continuall according to that we read Deut. 15.11 and more expesly Matt. 26.11 where our Sauiour Christ saith Ye shall haue the poore alwayes with you according also to the holy Prouerb ch 22.2 The rich and the poore meete together the Lord is the maker of them all And wherefore is he so No
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
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
patrimony and to inrich them with worldly wealth by filling their purses rather then with spirituall grace and vertue by furnishing of their souls by holy instructions by faithfull prayers to God and by Godly example of life Yea herein he committeth a double sin as well in that he taketh not the right course to leaue his children to the protection of God as in that by his practise and example he teacheth them to make more reckening of their earthly patrimony then of Christ himselfe and of his heauenly kingdome And further it is by many degrees better to be a father to manie Orphanes or fatherlesse children in feeding and cherishing them of Christian loue and pitie for the Lords cause who professeth himself to be a father vnto him then to leaue the greatest aboundance that may be to such children of a mans owne as for want of grace shewe themselues so leudly minded that they will wantonly and vnthriftily mispend all that shall be left them as experience doth not seldome shew it to fall out so Finally many though they be not Gentlemen themselues yet do they put forth so farre to make their children or at the least their eldest sonne a Gentleman that they make themselues beggers before they die and make their eldest so mightie aboue the rest that he spoileth and impouerisheth all his brethren OBIECTION 2. concerning care for children Among my children God hath giuen me some daughters beside my sonnes whom I can by no meanes preferre in mariage to any of good degree and countenance in the place where I dwell vnlesse I prouide for them some round portions And I must also bring them vp so as they must haue some Gentlewomanly qualities and they must sutably be set out in apparell something according to the fashion which as these dayes go is very chargeable all the world is giuen to so great brauery ANSWER O blind doting and aspiring folly Doest thou seeke to marrie thy daughters thus Dost thou not see that this is the way to procure husbands to thy daughters portions rather then to themselues and to wed all thy daughters to vanity before thou findest out one good meet husband for anie of them O how much better were it for Christian parents to nurture bring vp their daughters in the feare of God and true Christian modestie in holy shamefastnesse and sobrietie and in good huswiferie that they being first of all espoused to Iesus Christ their heauenly and spirituall bridegrome and so made fit for mariage might haue in his due time husbands of his most wise choise and appointment with whom they might leade not a wanton and idle but a right christian godly and comfortable life Marry thy daughter saith a wise man and so shalt thou performe a weightie matter but giue thou her to a man of vnderstanding Ecclesiasticus 7.25 Thus much for answere concerning inordinate care for children Obiections in regard of the pretended vnworthinesse of those that stand in neede to be relieued doe nowe followe OBIECTION 1. in regard of pretended vnworthinesse of those which stand in neede to be relieued I thinke in my conscience saith the couetous and vnmercifull man that I should doe verie ill to giue to so many as are readie to aske of me for I should mainetaine manie poore folke in their idlenesse and to bring vp their children also idlelie c. Which should be hurtefull to the Common-wealth ANSWER For the poore to liue idlelie in a christian common-wealth and likewise for them to bring vp their children in idlenes it is verily a great yea a double sinne and ought of conscience to be misliked and condemned of all seeing it is condemned of God himselfe He that will not worke should not eate as the Lord by his holy Apostle saith 2. Thes 3.10 And the ciuill magistrate should faile greatlie in his dutie and so sinne against God if he should not by his authoritie prouide against it Neuerthelesse it is no sinne for a mercifull man to relieue anie that be presentlie in vrgent necessitie be they idle or be they worse prouided notwithstanding that with the outwarde reliefe admonition be giuen with earnest perswasion that they will leaue their idlenesse and wickednesse and followe an orderlie and godly course of life Nay this is so farre off from the nature of sinne that he who doth so maketh practise of a double vertue and grace insomuch as at one instant as it were he giueth a double almes the one to the comfort of the hungrie bodie the other for the health of the surfetted soule The more full answere to this obiection may be giuen from the late excellent Statute made for the suppressing of idlenes and for order to be taken as well to set the poore to worke as to contribute to their reliefe so farre as they shall furthermore be found to stand in neede OBIECTION 2. Let a man giue them neuer so much they will be neuer the better for it all shall go through their throate c. ANSWER Such as be well and thriftilie minded will be the better As for the rest if they will be nothing the better yea though they should be the worse it may suffice thee vntill thou doest perceiue it to be so in deede that thou giuest with a mind to doe them as much good as thou mightest Their euill can no whit deminish thy goodnesse But if thou vpon experience perceiuest anie to be the worse as not knowing how to take the right benefite of reliefe thou maiest well make a better choise and so cast the seed as it were into a better soile OBIECTION 3. They are verie vnthankefull they will not giue a man a good word for all that is done for them ANSWER All be not so And though some be vnthankful yet God will be neuerthelesse gratious mercifull to thee Againe if thou shouldest seeke after the thanks and praise of men what a vaine thing were this For so shouldest thou loose all praise and reward with God Furthermore let it be obserued that thofe men which are thus most ready to accuse the poore of vnthankfulnesse and to be the more idle because of reliefe c. they are such as can speake least of all other vpon their owne experience Wherefore well may such Christians be rebuked and shamed by the sayings of the heathen who say Recompence followeth after him that looketh not for it Againe It is the determination of him that is an excellent good man indeed and hath his minde inlarged that way so long to beare with the vnthankefull man vntill thou hast wonne him to be thankefull But let vs proceed OBIECTION 4. There want not examples of some who make so great a shewe of godlinesse as one would thinke that he should do God good seruice in relieuing of them and yet afterward they are found to be nothing the men they seemed to be So that a man knoweth not to whom he should giue And were it not
bene a strāger Benefactors are to be recompensed according to the kindnes which I haue shewed thee Then Abram said I will sweare And in this respect also is King Saul commended as hauing done that which was equall and right in fauouring the Kenites who were the posteritie of Iethro the father in law of Moses because more then three hundreth yeeres before Iethro had dealt mercifullie toward the Israelites at what time they came out of Egypt Go saith Saul to them when at Gods commandement he made expedition against the Amalekites vtterlie to destroie them with the sword depart and get ye downe from the Amalekites lest I destroie ye with them for ye shewed mercie to all the children of Israel When they came vp from Egipt Vpon which friendly watchword of the king the Kenites separated themselues from the Amalekites and were preserued This was one of those fewe good thinges which K. Saul did though in truth because of his false heart he neither did this nor any good thing else very well Let vs therefore from him proceede to the more worthy example of King Dauid a king of the Lords making not so much a successor of wicked Saule as the Ancestor predecessour of all the holy kings of Iuda and Israell who did not onely many good things but also by reason that God gaue him an vpright heart he did them singularly well And first of all let vs call to mind what he did in remembrance of the kindnes of Ionathan though Ionathan was then dead The storie is reported in the second booke of Samuel chap. 9.1 c. in this wise And Dauid said is there yet any man left of the house of Saule that I may shew him mercie for Ionathans sake Now as the holy Text saith there was of the houshold of Saule a seruant whose name was Ziba and when they had called him vnto Dauid for it appeareth that the king was earnest in the matter he said to him Art thou Ziba And he said I thy seruant am hee Then the King said remaineth there yet none of the house of Saul on whom I may shewe the mercie of God that is to vse a fewe wordes of interpretation the mercie which I stand bound to shew for my othes sake made to my faithfull friend Ionathan euen singular kindnesse and mercie such as God streightlie requireth and verie gratiously esteemeth according to that he saith specially concerning such causes as this is I will haue mercie and not sacrifice Ziba then answered the King Ionathan hath yet a sonne lame of his feete Then the King sayd vnto him where is he c. Who when he came to the King he said vnto him feare not for I will surelie shew thee kindnesse for Ionathan thy fathers sake and I will restore thee all the fieldes of Saul thy father and thou shalt eate bread at my table continually And as it followeth in the 10. verse of the chapter King Dauid gaue Ziba charge that he and his sonnes and seruantes whereof Ziba had to the number of fiue and thirtie that is fifteene sonnes and twenty seruants that they should till the land to the vse and profite of Mephibosheth his Master Saules sonne I haue set this downe the more at large because it conteineth an excellent patterne of the most kind and holy recompence and retribution which King Dauid made to the sonne of the father deceased Wherein let vs note and with the annotation let vs remember as occasion may require to imitate this so memorable and worthy example of a most godly King so farre as any of vs shal be able to approch neare vnto him in these foure vertues following First in the care of seeking out the occasion when it is not brought and presented vnto vs. Secondly in cheerefulnesse when the occasion is found out Thirdly in louing and courteous dealing with the partie who is to receiue the benefit Fourthly in the bounteous performance of the liberalitie intended Yea and let vs adde to these a fift vertue that this the constancie of King Dauids kindnesse whereof we haue a further testimonie in the 12. chap. of the same 2. booke of Samuel where he excepteth and preserueth Mephibosheth from that execution which was done vpon the sonnes of Saul at the request of the Gibeonites euen as God himselfe also would haue it for a reuenge of Saules crueltie against the Gibeonites contrarie to the othe which Ioshua and the people made to them for the securitie of their liues among them For King Dauid deliuering seuen of the sonnes of Saul to be executed by the Gibeonites in way of pacification it is written that he had compassion on Mephibosheth the sonne of Ionathan the sonne Saul because of the Lordes othe which was betweene them euen betweene Dauid and Ionathan the Sonne of Saul But which is yet more King Dauid was not onely mindfull to requite kindnesse in his life time but he is carefull also that kindnesse should not die with him And therefore 2. King 2.7 he on his death bed chargeth his sonne Salomon who was to succeed in his kingdome that he should shew kindnesse to the sonnes of Barzilla◠the Gileadite and that he should let them be among such as should eate bread at his table for saith King Dauid they came to me when I fled frō Absolom thy brother As though he should say to his sonne Salomon according to Salomons owne holy Prouerbe chap. 27.10 Thine owne friend and thy fathers friend see thou forsake not c. Now that Barzillai and his sonnes came thus to Dauid we may read it testified in the holy storie 2. Sam. 19.31 c. where also it is recorded how thankefull K. Dauid was to Berzillai himselfe and would presently haue requited the kindnesse of that dutie which of bounden dutie Barzillai was to performe vnto him Neuerthelesse because it was done in kindnesse and in time of neede king Dauid was readie to haue requited it by and by as it were into his bosome Come with me saith he to Barzillai and I will feede thee with me in Heirusalem The which his offer when Barzillai refused by reason of his age alleaging that he was vnfit to liue a courtiers life K. Dauid taketh with him his sonne Chimham and dismisseth Barzillai according to his owne liking and promiseth him all princely fauour and friendship that might stand him in any steed And yet not satisfying himselfe with all this he is carefull as was sayd before to prosecute the recompence euen after his death to Barzillai his children and posteritie Great therefore was the vertue of King Dauid in this noble poynt of retributorie kindnesse and beneficence And we will yet the rather say so if we shall consider that which is furthermore recorded of him how he had not onely this kind of regard toward all his friendes of the people of God as 1. Sam. chap. 30.26.27.28.29.30.31 but euen towardes strangers also yea euen to such as in common
account were no better then enemies Neuerthelesse he would not forget the kindnesse which anie shewed vnto him in any time of his neede And therefore as we reade 2 Samuel chap. 10.1.2 After that the King of the Ammonits was dead and Hanun his sonne reigned in his steede I will shew kindnesse saith King Dauid vnto Hanun the sonne of Naash as his father shewed kindnesse vnto me And therefore he sent Ambassadors to comfort Hanun for his father Finally the prayse of King Dauids beneficiall minde shall liue as long as there shall be any memoriall of the death and buriall of King Saul and Ionathan his sonne for beside his mourning for their death although Saul for his parte had dealt verie hardly against Dauid he reioyced greatly when it was told him that whereas the Philistines had hanged their bodies vpon the wall of Bethshan the men of Iabesh Gilead had taken them downe and honorablie buried them Blessed are ye of the Lord saith he to the men of Iabesh Gilead that ye haue shewed such kindnesse to your Lord Saul in that you haue buried him Therefore now the Lord shewe mercie and truth to you and I will recompence you this benifite because ye haue done this thing 2. Sam. 2.5.6 As touching the kindnesse and beneficence of K. Dauid toward the worship of God and his houe as a fruit of his thankefulnes to him I omit to speake here because that hath bene declared at large in the former part of the Treatise where the vertues required to this dutie haue bene layd forth and wherein as we may remember king Dauid was an admirable mirrour to vs all Worthie therefore is he to be looked vpon of all as a singular patterne in all kind of beneficence but specially of Christian Kings and Princes who by the grace and bountie of God vpon them in their royall estate may come nearer to him in their rich and plenteous beneficence then anie of inferiour degree can doe But let vs desiring God the God of all grace to replenish the heartes of all Christian Kings and Princes with that measure of bountie which is beseeming their high places euen from his infinite bountifulnesse let vs I say returne with Barzillai to walke answereable to our owne more meane estate and condition This is once for all a certaine truth that whosoeuer receiue beneficence they are made thereby as they speake Beneficiarij that is debtors standing bound to performe all good dutie to their benefoctors and namely to that dutie which the learned doe likewise expresse ANTIPELARGIA a mutuall and interchangeable recompence of a good turn or benefit by the greeke word Antipelargie borrowed from the name and naturall prosperitie which they write to be in the yong Storke which feedeth the damme when she is old and standeth in neede of helpe In respect of which propertie of the Storke whereof mention is made Ier. ch 8.7 Euen the Storke in the aire knoweth her appointed time c. it seemeth that in the Hebrewe language she is called Chasidah of Chesedh which signifieth goodnes mercifulnesse or a gratefull affection c. And there is good reason as hath bene obserued before that seeing liberall Benefactors take vpon them the affection and office of Parentes they should haue the dutie of children returned to them againe from such as enioy the fruit of so parentlike an affection The equitie of this compensation or recompence making is plainelie pointed at by the Apostle Paul 2. Cor. ch 8. verses 13.14 in that after manie other reasons alleaged to moue them to liberalitie toward the poore Christians of Ierusalem he addeth this which nowe we speake of in these wordes Neither is it saieth he that other men should be eased and you grieued But vpō like condition at this time your aboundance supplieth their lacke that also their aboundance maie be for your lacke that there may be equalitie As it is written to wit concerning the Israelites manner of gathering Manna described Exod. ch 16. verses 16.17.18 He that gathered much had nothing ouer and he that gathered litle had not the lesse But maie not the recompence be made otherwise then in the same kinde If we had time and authoritie here to appoint an Act and that it might bee philosophicallie disputed and determined I would desire no better moderator then wise Seneca who in his 3. booke De Beneficijs from the 29. ch to the end of the booke verie wittilie handleth this question Whether children may not bestowe as great benefites vpon their Parentes as they haue receiued of them And he bringeth manie instances how neare at the least they maie attaine vnto it if not in some cases exceed them His purpose in this his disputation is to verie good ende namelie to prouoke and incourage or whet on children hereby to striue vnto all good dutie and thankefulnesse to their Parents as to their chief benefactors Read him as a heathen writer and as Erasmus well iudgeth thou wilt say he writeth in this as in diuerse other pointes as a Christian Philosopher howsoeuer in other thinges he bewrayeth himselfe to be a Pagan or heathen man His excellent purpose in this his delightfull wittie disputation may appeare by his determination of the Question some of the words whereof I will here with the good leaue as I trust of the Christian Reader briefly and concisely set downe These things saith he speaking of his former discourse how children may equall their Parents beneficence c. they do not take away reuerence from Parentes or make their children lesse dutifull to them but much better c. Dutifull affection or godly disposition will be so much the more chearely if in this strife of making recompence it may set vpon it with hope of victorie c. And if we doe not in this matter think thus we shall giue liberty to children and make them sluggish herein when as we ought to spur them forward and to say Go to ye well disposed youthes there is an honest controuersie set on foote betwixt parents and children whether haue bestowed or receiued greater benefites Surely they haue not gotten the victorie because they haue made the first chalenge or be on the forehand Onely take ye such courage as is meet and faint ye not that ye may preuayle according to your desire Ye are not without Captaines or leaders in this so godly a fight who stirre you vp to the like enterprises with them and bid ye march on in their footsteps to obtaine the victorie oftentimes already won from parents This is in the 36. chap. And chap. 38. This is the English of his words No force of words no power of wit can expresse how great a worke this is how commendable and how worthy that it should neuer slip out of the remembrance of men for anie to be able to say thus I haue bene obedient to my Parents I haue submitted my selfe to their gouernement c. In this one thing haue
gracious a watering from the hand of God Wherewithall wee haue likewise seene which are the contrarie vices to be auoyded in the same that is to say All hungry couetous lingring after gifts or on the other side a rude Refusall of them being freely offered of a counterfeit or ouer bashfull modestie and much more All obstinate or disdainefull refusall likewise Light esteeming of the liberality and contributions of the Saints of God Vnthankefulnesse also Furthermore Read Act. 6.1 â—ians â—ng Enuie against such as any perceiue to be more beneficially relieued then they thinke themselues to be and finally A loose and vnchristian life without speciall regard of the right vse and end of Christian beneficence The which sinnes they are so heynous in the sight of God that it cannot be but his iustice must needes take vengeance of them To the declaration whereof wee haue appointed the next Chapter as it followeth for the conclusion and shutting vp of this whole Treatise CHAP. III. The greatnes of the sinne of vnthankefulnesse Of the greatnesse of the sinnes and of the like punishments of vnthankeful and irreligious receiuing and abusing of Christian Beneficence ALthough it be very true as hath bene declared in the beginning of this Treatise that the nature of a gift requireth that it be very franke and free because otherwise it is rather a mercenarie bribe or as a secret snare to the receiuer to indebt intangle him to the care of some vniust requitall or to hinder and stay him from the doing of some good dutie which a good conscience would chalenge at his hand Neuerthelesse he that receiueth the most free gift standeth bound as hath bene shewed in the former Chapter to performe the best duty he can to the Giuer yea by so much the more streight bond of dutie doth he stand bound by how much the hart of the Giuer is more free from expecting or desiring any the least recompence againe The left hand of the Giuer must not as hath further bin shewed know what the right hand doth when he giueth his almes and sheweth mercy to anie that is it must be free from ostentation from euery other sinister affectioÌ„ but not onley the right hand but also a right heart of the Receiuer must faithfully skore vp and keep an aduised register of all whatsoeuer he receiueth It iâ— worthâ—lie reckened for a vertue in thâ—â—â—â—â—ifull man 〈…〉 forgetteth what good he hath alreadie done and laboureth still to doe more and more good acknowledging himselâ—â— as hath bene further alleaged that he is but an vnprofitable seruant accorcing to that of our Sauiour Christ Luke ch 17.10 And according to that which the the Apostle Paul professeth I forget that which is behind and indeuour my selfe to that which is before Philip. 3.13 Likewise the mercifull man in the 25. of Matth are described to say Lord when saw we thee hungrie and fed thee c. But it is to be at counted a foule vice for him that receiueth a benefite to forget it or to make lesse reckening of it then it deserueth yea if he do not vpon the sight of former vnthankefulnesse labour to be the more thankefull afterward If a man should haue onely the experience of Gods goodnesse and mercie in mouing the heartes of men to be fauourable vnto vs in a ciuell course and in externall respects onely after the manner of worldly friendâ— we could not but thinke our selues to be bound to yeeld duty and thankes both to God and to men alike as Ioseph acknowledged himselfe bound to be faithfull to his heathen master because he had shewed him great kindnesse and fauour and to the Lord God especially who mooued the heart of his master so to doe Gen. 39.8.9 But when as God vouchsafeth to moâ—e the heartes of his deare children to shew vs Christian kindnesse and to bestow giftes vpon vs for the loue which they beare vs in the Lord and for his sake insomuch as the Lord himselfe doth thereby confirme his owne loue which he beareth vs as it were by more choice and honourable witnesse this ought more mightilie to affect vs and in the sweete consideration hereof our hearts ought to be inlarged to yeeld forth the most holie and excellent duties of thankefulnesse both vnto God and to euery such one of his good seruants whom we may not doubt to be of the blessed number of his elect children For seeing that all vnthankfulnesse and neglect of dutie euen to the vnworthiest sorte of benefactors is sinfull and displeasing before God and so consequentlie verie iustlie subiect to his curse much rather then is that ingratitude and vndutifulnes which is called for by so sweete and amiable an intreatie as is that voice as it were which the holie and christian beneficence of the Saintes of God soundeth in our eares condemned of God and all good men and accordinglie shall be more seuerelie punished of God vnlesse those that thus heinouslie sinne preuent the punishment by timelie repentance Ingratitude is verie seuerelie condemned by that naturall light of reason which God hath reserued in men as maie appeare by the sayinges of the heathen All men saith Cicero hate such as be vnmindefull of the good turne which hath beene done vnto them And againe there is no euill wanting where ingratitude taketh place Wherupon also they haue iudged it worthy to be punished by death Why then hath it not bene so punished among them may some say They themselues render the reason because of the difficulties incideÌ„t to the proceeding which would fall out in course of lawe against it For the number of vnthankefull persons as they obserued is alwayes infinite so that all courtes would not suffice to heare and determine the causes and actions that might this way be commenced And further say they within what space of time should a man neglecting dutie be arrested and attached as an vnthankfull man c. Therefore saith Seneca speaking in the name of the rest wee haue condemned it as worthie hatred and we haue lefte it among those thingeâ— which we commit to the reuenge of God Onelie saith he the Macedonians made ingratiude liable to an action and to beare sute in lawe And it is obserued concerning Alexander the Macedonian King and concerning Iulius Caesar Emperour of Rome that albeit the one did exceed in the bountifulnesse of giuing the other in the clemencie and fauour of forgiuing iniuries yet neither would the one giue nor the other forgiue vnto such as had before shewed themselues vnthankfull Nowe seeing heathen men are thus seuere against this sinne it is lesse maruell though such writers as haue beene inlightened and taught from the holie word and Scriptures of God doo so vehementlie inueigh against it as we may reade that they doo Ingratitude saith one seemeth to me to be a most grieuous vice an vnworthie vice suerlie yea full of all indignitie And an other Detestable is the forgetfulnes of grace and
them as fearefull threatnings as they themselues be For seeing God hath by his holy spirit guided his seruants as liuely and sincere interpreters of his holy iustice herein to set them downe there is no doubt but they are ratified in heauen for the perpetuall admonition and warning of all men to the end of the world whosoeuer will auoid that vengeance that is contained in them against this sinne Neither let any man flatter himselfe because all this as hath also bene obserued before is spoken against the height and extremitie of the sinne of vnthankefulnesse as though negligence or forgetfulnesse or misapplying of beneficence came not within the compasse of this curse for euen these sinnes also are with great seueritie condemned of God In the newe Testament the Apostle Iude hauing layd forth the greatnesse of their sinne who communicating in the holy beneficence and contributions of the Christian Churches and intruding themselues for guestes in the loue-feastes had no care to feede themselues in the feare of God and to liue as Christians ought to doe he sheweth first the greatnesse of this sinne in that he saith such were spottes in their holy feastes Cloudes without water carried about of the windes corrupt trees without fruite c. And then followeth the punishment which the holie Ghost threateneth and pronounceth To them is reserued the blackenesse of darkenesse for euer The like is sayd of the Apostle Paul 1. Tim. 5.12.13 concerning the young widdowes who abused the maintenance which they had by the Churches to idlenesse yea to prating and busie medling c. And now further let vs reason thus against all kind of vnprofitable consumers of Christian beneficence that in so much as euen they who giue not any thing at all to holy vses are greatly punished although they be no sacrilegious riflers and spoylers of Church goods yea euen they that giue if it be in hypocrisie and not with an vpright heart as we haue a memorable example in Ananias and Saphira his wife for they were both punished by an extraordinarie and sodaine death which caused great feare to fall on all the Church which were the beholders of it on as many also as heard of it Act. 5.1 c. 11. And seeing all that boast of greater liberalitie then they do in truth performe such as King Salomon saith doe boast of false liberalitie Prouerb chap. 25. verse 14. and so being mockers of God cannot scape vnpunished according to that of the Apostle Gal. 6. As a man soweth so shall he reape In like maner how should we thinke that he which receiueth corruptly that is contrary to the vertues required to Christian receiuing neither hath care to vse that beneficence Christianly which he hath receiued how can we thinke I say that such a one should not be subiect to the punishment For doubtlesse it is no lesse sinne to vse good things ill then not to giue them well Is it not as great a sinne to destroy a field of corne after it is sowne as Absolom burnt vp Ioabs corne 2. Sam. 14.30 as if Ioab had not caused it first to be sowne But I will not prosecute this point it being of it selfe to all reasonable men as I suppose euident plaine Wherefore I come to make some vse of it and so drawe to an end of our Treatise as one thereunto called by the importunitie of other great and weightie businesse of the Lord. To this purpose I beseech you I speake to all those that are partakers of holy and Christian beneficence let vs thinke earnestly with our selues and weigh the matter as with equall ballance in our owne consciences before hand what anie of vs should answere to the Lord if we should behaue our selues so dissolutely in the abuse and mispending thereof that the Lord should be prouoked to bring forth his seruants to witnesse before his iudgement seat against vs that although they had for his sake fed vs when we were hungry refreshed vs with drinke when we were drie and thirsty clothed vs when we were naked lodged vs when we were harbourlesse visited vs when we were sicke and in prison nay rather if they should be brought for witnesses as they might be touching some of vs that they had not onely for the Lords sake kept vs from extreme pouertie and miserie preuented our imprisonment c. but that they had fed vs deintily clothed vs costly lodged vs in soft bedding and euery way tendered vs charily for his sake if notwithstanding all this any of vs should not be found carefull to serue the Lord and so to reioyce the hearts of our nursing-fathers and nursing-mothers answerable to their so precious and rare kindnesse and bountie poured vpon vs. But much rather if we should idly profanely and wickedly waste all that holy prouision and as it were the Manna of heauen which hath bene bestowed vpon vs to the dishonour of the name of God and to the griefe and discouragement of the hearts of our godly benefactors let vs I say earnestly bethinke our selues what any of vs could answer in this case Nay rather as the truth is let vs assure our selues that whosoeuer of vs shall be found thus culpable or much lesse that out of all question we should be altogether without answere as men dumbe and vtterly speechlesse euen like to thâ—t vnmeete and rude guest that at the marriage feast of the Gospell in so much as he was found there without his marriage garment to the dishonour of the feast And so being speechlesse and conuict in our owne consciences of intollerable and sacrilegious wickednesse what might wee possibly looke for but as at the commandement of the King and Lord of the feast or of the Iudge sitting vppon the throne of iudgement to be taken and bound hand feete and so to be cast into vtter darkenesse where shall be weeping and gnashing of teeth which was the righteous iudgement of God vpon the profane and rude guest Matt. 22.11.12.13 O therefore how much better yea how much more blessed and happie shall it be if according as God of his rich mercie do make anie of vs partakers of his more speciall grace fauor in the inlarging of the tender bowels and compassion of his good and mercifull seruants toward vs we shall through his grace awake and stirre vp our selues and inlarge our heartes yea if we shall rise early in the morning as the holy Scriptures vse to speake that we may speedily and with all diligence indeuour after the performance of euerie good dutie of true christian obedience and thankfulnes both toward God and man to euerie good beneficiall friend and to the whole Church of God For hereunto we are called yea verie honorablie inuited and as it were hyred Hereby also are we made debtours to all so far forth as God shall vouchsafe to open the doore vnto vs and to giue vs anie blessed occasion and opportunitie to perfourme anie good and right