to shew mercie vpon such yea euen the mercie and blessing of this presâ—nt life Furthermore Psalm 41. ver 1. c. The same holy Prophete of God pronounceth those blessed who shall iudge wisely of the poore and afflicted And yet this is in appearance lesse then to deale kindly and mercifully toward them Neuerthelesse how little so euer it may seeme to be yet it is in truth a principall grace greatly seruing to all externall exercise of mercie and compassion how secrete and hidden soeuer it be For where there is first of all a charitable iudgement conceiued of those that be humbled by any affliction there will follow comfortable counsell hartie prayer and euery other good fruite of compassion and mercie in hope that God will in due time deliuer and saue them out of all their affliction For so it followeth in the Psalme The Lord will deliuer him in time of trouble The Lord will keep him and preserue him aliue he shall be blessed vpon the earth and thou ô God wilt not deliuer him vnto the will of his enemies The Lord will strengthen him vpon the bed of sorrow thou he turneth his speech again to God as before hast turned all his bed in his sicknesse or hast put an end to his disease or sicknesse Thus as the holy Prophet giueth to vnderstand will such as iudge wisely and charitably of the afflicted bemone their estate and comfort them all they can and that with as much chearefulnesse as they can incourage their heartes vnto from such good and comfortable reasons as are mentioned in the Psalme And now in all this what doth this Prophet say or any other testimony of the holie Scripture affirme which our Sauiour Christ doth not confirme in that he saith Mat. 5.7 Blessed are the mercifull for they shall obtaine mercie And ch 25.34 c. The king saith he speaking of himselfe euen the Iudge of all the world shall say to theÌ„ on his right hand at the last day Come ye blessed of my Father inherit ye the kingdome prepared for ye from the foundations of the world For I was hungrie and ye gaue me meate I thirsted and ye gaue me drinke c. and verse 40. In so much as ye haue done it to the least of these my brethren ye haue done it to me O how great and incomprehensible shall this comfort be to all those that shall attaine vnto it seeing it shall be the euerlasting sealing vp of all comfort and of most glorious happinesse vnto them And therefore also howe worthie the obtaining of this is all the care of forecasting and preparation that may be I meane that we may according to the holy aduise of our Sauiour Christ make our selues such friends by the well employing of the vncertaine râ—ches of this world that when we shall want we may be receiued into euerlasting habitations Luk. 16.9 Men vsually for the obtaining of a little vaiâ—e pleasure or earthly profite glorie will do very much And shall we refuse to do so small a thing as our Sauiour Christ requireth â—t 〈…〉 â—â—r the greatest aduantage and most durable â—râ—fi◠〈…〉 glorie that may be For thus in effect our Sauiour speaketh vnto vs Be ye mercifull a little while to the poore afflicted members of my Church for my sake and ye shal be blessed for euer Giue of your small earthly commodities and ye shall be recompenced with great spirituall heauenly riches Comfort ye them with your temporal refreshings your ioyes shall be eternall and glorious in the kingdom of heaueÌ„ To this purpose well serueth that which S. Iohn writeth Reuel 14.13 I heard a voyce from heauen saying vnto me write Blessed are the dead euen henceforth which die in the Lord. Euen so saith the Spirit that they may rest from their labours and that their workes may follow them Of the which works no doubt these of mercy which we speak of are a chiefe and principall part according to that of the Prophet Isaiah chap. 57.1.2 Mercifull men are takes away from the euill to come They enter into peace and rest in their graues These things being so let it be so farre from vs to thinke it too great a matter to part with a small portion of our worldly goods to the reliefe of our poore brethren that we may rather esteeme it a small thing in comparison of the kingdome of heauen which our Sauiour Christ is minded to giue vnto vs Luke 12.33.34 though we should sel all that we haue if need so required giue it out for almes For thus as our Sauiour saith in the same place we should in steed of rotten bags make vs bags which shall not waxe olde and in steed of vncertaine riches obtaine that treasure which shall neuer faile in heauen where no theefe coÌ„meth neither moth corrupteth nor canker fretteth and in steed of moyling here about earthly things our hearts shall be free to mind heauen and heauenly things as hauing already sent our treasure thither before And to the same purpose let vs willinglie hearken to that holy insruction which the same our blessed Lord and Sauiour teacheth vs in the 14. chap. of the same Gospell saying When thou makest a dinner or a supper call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighbours lest they also bid thee againe and a recompence bee made thee But when thou makest a feast call the poore the maimed the lame and the blind and thou shalt be recompenced because they cannot recompence thee for thou shalt be recompenced at the resurrection of the iust Not that our Sauiour Christ doth simply condemne or forbid all ciuill inuiting and feasting of one rich friend by another in a mutuall and answerable course of kindnesse so it be soberly practised but he mindeth onely to shew in these wordes that the feasting of the poore is much to be preferred before the feasting of the rich specially of the good and godly poore in so much as this kind of feasting is both more necessarie in regard of the guests which do stand in need to be this way refreshed as also because it is lesse chargeable to the feast-maker in that a more meane diet will content the poore and finally because it is more gainefull in that the blessing of the kingdome of heauen doth belong to this kind of mercifull feasting and not to that other feasting of the rich which is continually recompenced by one to the other here in this world as our Sauiour giueth to vnderstand Nowe further if wee will vse but a little more diligence to peruse the holy Prouerbes of king Salomon we shall find in that one little booke so manie and the same so excellent sentences tending this way as may worthily confirme vs greatly in the sure hope of the blessing of God while we doe walke in this blessed way of mercie toward the poore and needie Of these excellent sentences therefore let vs here call to minde
the outward blessings Gifts of God from the hands of all those to whom as to his stewards he hath of his free fauour committed the distribution of them For seeing God giueth the one as well as the other of his free bountie these as well as they are to be distributed freely of beneuolence and not as of sparing or grudgingly as Paul instructeth the Corinthians 2. epist 9.5 And againe in the 14. verse of his Epistle to Philemon Without thy mind saith he would I do nothing that thy benefite should not be as of necessitie but willingly When the Creeple which lay at the gate of the Temple of Ierusalem to aske almes desired an almes of Peter and Iohn as we read Act. 3.2 c. Peter saith vnto him Siluer and gold I haue none but that which I haue that I giue thee In the name of Iesus Christ of Nazareth arise and walke Peter no doubt was willing to haue giuen gold or siluer to the Creeple freely if he had had it as may appeare in that he gaue willingly and freely that which was better than gold This grace of freenesse or franknesse is necessarie to the end it may be done with chearefulnesse and gladnesse of heart which is a grace of neare affinitie with the former and is greatly esteemed of the Lord according as it is said The Lord loueth a chearfull giuer 2. Cor. 9.7 Yea so doth he loue it that he preferreth a smaller gift which commeth willingly and chearefully before a gift of greater value when it is drawne forth constrainedly Wherefore as the Apostle saith according as euery man wisheth in his heart not grudgingly or of necessitie for God loueth a chearfull giuer in the place euen now alleaged And before that in the 12. verse of the eigth chapter If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Hence also it is that in the beginning of the same chapter Saint Paul verie highly commendeth the Christians of the Macedonian Churches because in great triall of affliction their ioy abounded and their most extreme pouertie abounded to their rich liberalitie For to their power saith the Apostle I beare record yea and beyond their power they were willing And prayed vs with great instance that we would receiue the grace and fellowship of the ministring which is toward the Saints A notable example of an excellent grace the which being so singularly commended by the holy Ghost Examples of chearfull giuing may iustly both giue incouragement to such as are at any time most free and franke seeing as the Apostle giueth to vnderstand they haue herein a very honourable fellowship in a verie gratious worke most worthy of all hands to be holpen forward and also it may iustly shame the most beggerly and seruile liberalitie of the common sort of worldly professours whose hearts are tied yea as it were chayned and locked vp in their chestes and purses For when due consideration of circumstances do oftentimes much commend and aduaunce a thing aboue it selfe being simply considered and namely in this action of liberall giuing when a thing is giuen with a large heart and not niggardly willingly yea desirously of themselues and not by any vehement intreatie of others of that little which a man hath and not of superfluitie when a man esteemeth his gift a benefite yea an honour to himselfe in that he is admitted to haue communion with the Saints of God to the reliefe of his Saints and finally when a man seeketh the occasion of giuing and offereth himselfe rather then stayeth till he be prompted by others neglecteth not the occasion being manifestly offered vnto him by all these circumstances the liberalitie of the Macedonians is commended vnto vs for a rare example to be followed herein But the Macedonians are not altogether alone Let vs therefore helpe forward our owne slacknesse by some other examples Among the which Zache in the 19. chapter of the Euangelist Luke though he were least in stature of body among a great multitude yet he is an example as tall as a Cedar in Lebanon yea and also speedily shot vp in more excellent manner then the gourd of Ionah to the magnifying of the mightie power of God in the grace of his blessed Gospell For so soone as he began to tast of the sweetnesse of that saluation which is brought to light by our Sauiour Christ hee standeth forth and his heart is inlarged to professe euen before the Lord who knew his heart Behold Lord saith he the halfe of my goods I giue to the poore c. And verily if we aske the cause why the common sort of our rich pofessours a small number excepted in comparison of the rest are now a dayes so skant in giuing as they are and in their skantnesse so vnchearefull it is for that their heartes continue so furfetted and oppressed with grosse cares and couetous desires after this worldly pelfe that they haue small tast and willingly are ignorant notwithstanding they haue much teaching what those fruites bee which the bountie of God toward themselues ought to drawe from them in respect of their brethren which lesson Zache being a willing and teachable scholler by and by vnderstood And let vs well marke that our Sauiour Christ who accepted the offer of Zache which was but of halfe his goods to the poore refuseth to giue any incouragement to that other rich man in the 18. chap. of the same Gospell vnlesse he would sell all that he had and giue the same wholly to the poore Why was that Zache being inlightened by faith and touched with godly sorrow for his sinnes dedicated the halfe of his goods to the poore with a hearty and chearfull affection to declare his thankfulnesse to the Lord for his great mercy toward him in the forgiuenes of his sinnes c. But the other rich man goeth away heauie and sorrowfull euen to thinke of parting from his earthly possessions and goods preferring them before the spirituall riches inheritance of the kingdome of heauen Therefore he remaining vnbeleeuing and without repentance goeth from Christ without any comfort at all for that time And the hardnesse of his heart in that he was closed and shut vp against the poore was also euen as a barre to hold out the comfort of Gods mercies that it could make no entrance nor finde anie friendlie entertainment with him But that we may see as in a chrystall glasse of what reckening a chearfull and heartie giuer is in the sight of God let vs consider the example of the poore widowe as it followeth in the 21. chapter of Luke in comparison of manie rich men For though in respect of the small quantitie of her offering she gaue as good as nothing to speake of yet her gift is preferred before the greater quantitie of all the rich mens offering put together at the same time Of a truth saith our
seruiceable dutie Thus dooing we shall be so far from the displeasing and dishonouring of God and so farre also from the reprochfull and damnable blot of vnthankfulnesse that we shall giue God double honour first in the acknowledgment of his mercie as it were reached forth by his owne most gratious and diuine hand out of that fountain and treasurie of all holie and sacred beneficence which is onelie with him and from him and secondlie we shall honour his diuine Maiestie in the worke of his speciall grace whereby he causeth his owne image glorious vertues to shine and cast forth the comfortable beames thereof from the mercifull affection and liberall actions of his deare childrē Further also thus doing we shall giue incouragement to those that are beneficially and liberally minded to continue their liberalitie yea as they shall increase in ability to increase their well doing toward many when they shal behold it to be wel bestowed And finally thus doing do we not see that euen in the receiuing we our selues doo giue we giue God his glorie and we giue his gratious instrumentes that which is their due yea we giue our selues all that God hath giuen vs to God his Church which are the only right endes wherefore God hath giuen vs that which we are and all whatsoeuer we do enioy So that although it standeth firme as mount Sion which our Sauiour Christ hath affirmed that it is a blessed thing to giue and distribute benefites rather then to receiue them yet seeing in receiuing as we ought to receiue we do giue againe that which we ought to giue if we so continue and abide we shall also be blessed of God in our deede Yea we may be bold to go a step further truly affirme that if any by the grace of God shall giue better things then they receiue that is spirituall things for carnall as the holy Scriptures call the trāsitory things of this world heauenly for earthly eternall for temporall c. they shall herein stand more blessed then if they had giuen only the same thinges of this life which they receiued yea though they had giuen them to others in farre greater aboundance then they haue receiued them their owne selues Wherefore that we may conclude and present this our Treatise the best gift that for the present we haue in as dutifull and thankfull maner as we may both to God and his Church would to God most humbly and with al the heart soule mind and spirit that these poore labours may be so blessed and prospered that not onely beneficence may on all hands in the which there is any power to helpe be incouraged and holpen forward to all good ends and purposes as may be most to the glory of God to the mercifull reliefe of euery necessity need of the poore of his people but also that all sorts whosoeuer are partakers of the holy beneficence whether Ministers of the word of God or students in schooles of learning or poore of any other condition may be moued to be carefull to take such a holy diligent and profitable course of life as may best beseeme those who are nourished in the bosom of the Church from the speciall treasurie allowance and portion as it were of the Lord himselfe that in this their good and godly course of life they may be happily and eternally blessed of God And touching those that as yet haue not this due regard my humble harty prayer is that they may haue grace so speedily to consider in how feareful an estate they are that they may be stirred vp to preuent the most wofull euerlasting punishments of God by true repentance in a blessed change of their life The vse of the whole Treatise Yea that in the treatie of mercie and goodnes the heart may shew it selfe inlarged to all pittie and compassion euen to the vttermost boundes of it as much as may be obteined would to God that it might please him not onelie to giue this manifold grace to his Christian Churches trulie professing his name and the name of our Lord Iesus Christ his onlie sonne but also that euen in the Church of Rome which aboue all other Churches in the world glorieth of most large and aboundant donation and giftes both from Christ himselfe and all sortes of Christians high and lowe Emperours kinges Queenes Princes Nobles and of all inferiour degrees that so manie as in the same belong to the election and grace of God may haue grace to see in howe lamentable an estate they stand euen in respect of that wherin they doo so greatlie glorie For in so much as both Priestlie cleargie and all other beneficiaries and beadesmen among them doo not onelie most impiouslie abuse all the latter excessiue and seruile giftes which they haue drawne from their blindelie deuoted benefactors vnder a false perswasion of escaping purgatorie and of meriting heauen c. to all blasphemous idolatrie and superstition but also in so much as they doo likewise abuse all whatsoeuer was in the former and purer times of Gods true religion and worship giuen of true beleeuing Christians both good Emperours Princes and others to the maintenance of the Gospell and holy ministerie therof it cannot be but for this so generall most heinous and treacherous abuse of all beneficence against Christ and his Gospell they must needes stand most culpable before the iudgement seate of Christ and of God The Whore as Saint Iohn was instructed by that reuelation which our Sauiour Christ gaue him from heauen which sitteth vpon the scarlet coloured beast and is her selfe arayed in purple and scarlet and gilded with golde and precious stones pearles who hath a cup of gold in her hand full of abominations c. she shall be damned Reuel ch 17.1 c Why so It is declared in the same chapter and in the chapter next following that this damnation shall come vpon her that is vpō the adulterous church of Rome the mother of the whordomes and abominations of the earth as there she is called because in steade of mainteining the puritie and as we may say the virgine-like or mariage chastitie of the faith of Christ and pure spirituall worship of God in steade of procuring the saluation of men by the right vse of Gods holie ordinances word Sacramentes Praier c. in steed of cherishing his good and faith-full seruantes whether poore or rich noble or of lowe degree king or meane subiect it hath not feared to beare as in the forehead many names of blasphemie against God and Christ to commit infinite spirituall and grosse fornications against the purity of his worship to make marchandise of the soules of men for filthie lucre and aduantage by the corrupting of holie doctrine and promises of the Gospell to make it selfe drunken with the bloud of the Prophetes and of other good Saintes and holie Martyrs onelie because they rebuked and gaue testimonie against their most wicked
Sauiour Christ seeing her willing and ready mind this widdow hath cast in more then they all For they haue of their superfluitie cast into the offerings of God but she of her penurie hath cast in all the liuing she had Our Sauior giueth to vnderstand that she had no more then she offered till she should earne it with her fingers ends as we vse to speake Her example therfore is notable in that she wold rather want her selfe then to be altogether wanting in the holy contribution to the treasurie of the Lords Temple The like willingnesse and cheerfulnesse of mind did vtter it selfe more plentifully in outward fruits in that excellent woman Dorcas according to her more rich and able estate who vsed to clothe the poore with coates and garments which she made at her owne costes and charges to the relieuing of many Christians as we reade Act. 9.36 c. Lydia also was so earnest that she constrained Paul and his company to come to her house and to abide there Act. 16.15 The like chearfulnesse ought to be in the heart of euerie godly woman according to that notable description of a vertuous wife in the last chapter of the Prouerbes where it is written that She stretcheth out her hands to the poore yea both of her hands to the needy Hereunto let vs adde the example of that noble Obadiah for singular mercifulnesse in venturing his owne life in hiding and fostering a hundreth of the Lords Prophets to preserue them from the rage of Iezabel 1. King 18.3.4 Surely Obadiah would neuer haue put his life in so great hazard if he had not had a franke and free heart thereunto Abraham ran to giue his guests intertainment Gen. 18.2 But not to stay in particulars any longer let vs come to the generall commendation of the people of God in their holy coÌ„tribution toward the Tabernacle of the Lord Exo. 35.20 c. Euerie one saith the text whose heart incouraged him and euery one whose spirit made him willing came and brought an offering to the Lord for the worke of the Tabernaâ—le of the Congregation and for all the vses thereof and for the holy garments Both men and women as many as were free hearted c. they brought a free offering to the Lord gold sâ—lke precious stones c. The women brought their looking glasses made of some shining mettal chap. 38.8 Yea more then enough was offered by the congregation chap. 36.5.6 Reade also 2. Chron. 29.31.36 and chap. 35.8 where the willingnes of the Princes and whole congregation is commended both in king Hezekiah and also in king Iosiah his reigne And let this I pray you be well obserued that the Lord doth not for his part willingly accept of any offering or dutie which is not performed with a willing and cheareful heart as appeareth in the fifth verse of the 36. chap. of Exodus where he admitteth only the willing heart to offer vnto him This is the thing saith Moses which the Lord commandeth saying Take from among you an offring vnto the Lord. Whosoeuer is of a willing heart let him bring such or such an offering as is there expressed It is like to the proclamation which the Lord maketh Deut. 20.8 concerning the going forth of his people to fight his battailes Whosoeuer is afraid or faint-hearted saith the Lord let him go and returne to his house least his brethrens heart faint like his heart The Lord we see refuseth the faint-hearted souldier as no souldier for him And euen so he refuseth the vnchearfull Giuer conributor or offerer either toward his worship or toward the reliefe of the poore among his people as no meete offerers or contributors to him seeing they be such as haue not yet taken any courage to fight against that prophanenesse couetousnesse and distrust in Gods prouidence with many other sinnes which of necessitie must be ouercome by a spirituall encounter against them before the Lord can take pleasure either in the giuer and offerer or in the gift and offering which is tendered before him whereof we haue for euident examples Cain in the old world and Ananias with Sapphira his wife in the latter dayes of the Gospell Wherefore not without great cause doth king Dauid as was vpon occasion touched before giue most heartie and glorious praise vnto God for giuing himselfe and his people hearts to offer willingly for the building of the Lords Temple 1. Chron. 29.14 c. And let vs obserue it well that it is indeed a speciall grace from the bounteous hand and gratious Spirit of God and the same also a singular token of his loue when any can with willing hearts as wise disposers of the manifold grace of God chearfully distribute the good gifts of God which he hath made them stewards of For doubtlesse there is naturally in euery man so great selfe-loue and couetous desire to increase still in worldly riches wealth and so little zeale of Gods word or loue to his children that our harts may be compared to the bowe-net which easily taketh in the fish but hardly letteth any go out againe and our hands are as one wold say so glewish or bird-limed that they hold fast whatsoeuer commeth into them so all is fish which commeth to not Liberalitie therefore and franknesse of heart is a gift or grace of God A very neare yea an inseparable coÌ„panion to this godly franke and free-heartednesse whereof we haue hetherto spoken is a holy ioy and delight as well in giuing to the reliefe of men as in offering to the honor and glory of God So we read concerning the notable example of the Macedonians alleaged before that their ioy abounded in their willing and chearful contribution And so likewise we sawe in the example of king Dauid his people The people saith the text reioyced when they offered willingly to the Lord with a perfect heart And Dauid the king reioyced also with great ioy Ioy is a Companion with cheerfulnesse in giuing Read also Deut. 26.10.11.14 The thank-offering must not be celebrated in the morning or vnchearfully but with great ioy gladnes of heart As for grudging and vnbeteeming it hath no place nor fellowship in this businesse let it therfore be sent packing with Iudas who by reason of this euill affection in himselfe and because of his theeuish couetousnes could take no ioy no not in another bodies cost to wit when Mary the sister of Lazarus bestowed her costly ointment as a token of that honour and loue which shee bare to our Sauior Christ Ioh. 12.3 c. It ought long since to haue bin rotted mouldred away with the carkeise of that ancient and great churle drunken Nabal 1. Sam. 25.10.13 with whom also let vs leaue the grunting of the Gaderenes Mat. 8.34 and the inhospitall Samaritans Luk. 9.52.53 And let vs on the coÌ„trary as beseemeth al good seruants of God hearken to the preceptory exhortation of the holy Apostles Paul Peter Be
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
and vnbeteeming niggardlinesse is abominable before the Lord whose most free and franke bountie infinitely exceedeth all whatsoeuer may possibly be yeelded either to him or his so neither can he like that there should be any either prodigall or immoderate wast or any proud vaine glorious or hypocriticall ostentation pompe in the practise of Christian liberalitie yea or that there should be any indiscreete ouer-reaching aboue anie any mans condition and state In that great famine which was vnder the Emperour Claudius Caesar according as it was foretold by Agabus who prophesied thereof Act. 11.28.29 the Disciples of Antiochia where they were first called Christians Euerie man according to his ability sent succour to the brethren which dwelt in Iudea And 2. Cor. 8.13 It is not saith the Apostle Paule that other men should be eased and you grieued But that your aboundance should supply their lacke c. It is well pleasing to God as hath bene declared already that euery one should so looke to his Cisterne at home that all leake not or run out abroad We haue seene also how the Apostle requireth speciall care at the hands of euery Christian for those that do more nearely belong vnto them 1. Tim. 5.4 A worthy example whereof we haue in the Patriarch Iaakob Gen. 30. verse 30. The little saith he to Laban which thou haddest before I came is increased to a multitude and the Lord hath blessed thee by my comming but now when shall I trauell for mine owne house also And afterward ch 42.1.2 Behold saith he to his sonnes I haue heard that there is food in Egypt get ye downe thither and buy vs food thence that we may liue and not die In the 17. chap. of the first of the Kings the widdow of Zarrephath thinketh it a sufficient reason to denie Elijah the Prophet so much as a morsell of bread because her prouision for her selfe and her child was now almost euen all spent neither could Elijah haue bene further instant had not the Lord sealed him as it were a commission to assure her that that smal remnant of her meale oile which was left should not be diminished though she wold consent to minister food vnto him euen of the same her small store for the reliefe of his necessitie In the law the Lord God permitted the richer sort of his people to gather in the increase of the fruits of their owne grounds Leuit. 19 10. chap. 23.22 And more fully Deut. 24.19 c. Read also Exod. 23.10.11 to their priuate store houses and vses only he pleadeth thus farre for the poorer sort that they might for that season of the yeare gather some helpe toward their reliefe by the gleanings which should be left To the which purpose he requireth notwithstanding that the scatterings of the corne or other fruit should not be gathered by the owners ouer neere froÌ„ them But touching that speciall care which euery one is allowed to haue ouer his owne family it is not impertinent here to call to mind that our Sauiour Christ in his holy parable Luke 15.17 resembleth the Lord God himselfe to such a prouident wise housholder as had bread enough for the meanest of his seruants while the prodigall and vnthrifty son forsaking his fathers house was ready to perish by famine abroad The Apostles of our Sauiour Christ requiring of the Christian Churches the continuance of their contributions without wearinesse they do free them from the charge of idle and inordinate persons 2. Thes 3. 6.7.8.9 Finally for the direction of giuing our Sauiour Christ Matth. 6. warneth all his schollers to take heede that they giue not their almes to be seene of men c. but that they should so deale their almes that their left hand should not know what their right hand did Now likewise for our direction how to giue toward the vpholding and aduauncing of the holy worship of God howsoeuer our hearts and our hands ought to be most dutifully and readily inlarged that way yet it pleaseth God to let vs vnderstand that he neither requireth nor alloweth of any vnncessary superfluity or superstitious pompe thereunto as though it were his mind to inrich himselfe as one would say and his owne house with the pillage and impouerishing of his people It is true that the people of God are seldome found in that fault that they will exceed measure toward the worship of God but rather they delight to dwell themselues in their sieled garnished houses to heape vp much riches for their owne priuate vses yea euen to serue their owne lustes though the house of God lie wast and though all things belonging to his worship do in the meane while want their conuenient seemly allowance according to that complaint which the Prophets Haggai and Malachie made against the ingratitude of the people in the times they prophesied in Neuertheles in so much as there haue bene examples of exceeding zeale forwardnes the Lord hath thought it good to giue a testimony of his gratious moderation in commaunding a stay So we reade Exod. 36.5.6 The people as Moses testifieth brought more then enough for the vse of the worke of the Tabernacle which he had commaunded Wherefore as it is in the Text Moses gaue a commandement and they caused it to be proclaimed through the hoste that they should bring no more And whereas afterward king Dauid in his zeale toward the worship and Sanctuarie of the Lord would gladly haue hasted the time of building a glorious TeÌ„ple to the name of the Lord 1. Chro. 17.1 For Behold saith he to Nathan the Prophet I dwell in an house of Cedâ—r trees but the Ark of the Lords couenant remaineth vnder curtaines c. Yet the Lord sawe good to respite him by reason of the great charge and businesse of warre wherein he had imployed him and reserued that worke for Salomon his sonne to whom he minded to giue a peaceable reigne Now like as the Lord so tendereth his people that hee will not be ouer-burthensome to them himselfe so hath he put the like mind into his faithfull seruants As for example when he returned the captiuitie of his people out of Babylon the holy Priest and perfect Scribe of the Lord Ezra other the faithfull seruantes of God with him guided no doubt by the holy Ghost were carefull lest they might seeme to abuse or incroche vpon the bountie of those heathen Princes whose hearts God had moued to be already very good and beneficiall to them and for that cause spared them in some things wherein they had neede of their further assistance as we reade in the booke of Ezra chap. 8.22 The Apostles of our Lord Iesus Christ were likewise in special maner sparing and tender ouer the Christian Churches that they might not be ouer burthensome to them Nay rather vpon some speciall considerations they would not for the time require that ordinarie and necessary allowance toward their owne
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
his soule when he was in that deepe distresse which the bitternesse of his sicknesse had brought vpon him as we read 2. King chap. 20.2.3 I beseech thee ô Lord saith that godly King remember nowe how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore Now what this goodnesse was the remembrance whereof was so comfortable to his conscience in the time of his distresse it appeareth at large in the 29. 30. and 31. chap. of the second booke of holy Chronicles and more briefly is the same comprised in the two last verses of the 31. ch after this maner And thus did Hezekiah through out all Iadah and he did well and vprightly truly before the Lord his God And in all the workes which he began for the seruice of the house of God both in the Law in the coÌ„mandemeÌ„ts to seeke his God he did it with all his heart and prospered The like remembrance of beneficence to the Lords Prophetes gaue Obadiah a strong perswasion to plead with the Prophete Elijah that he would deale well with him not endanger his life to the wrath of his master king Ahab and Elijah dealeth with him accordingly as with one in the same respect worthy to be tendered for the Lords cause 1. King 18.13 c. Was it not told my Lord saith Obadiah what I did when Iezabel slew the Prophetes of the Lord how I hid a hundreth of the Lords Prophetes by fiftie in a caue and fed them with bread and water And now thou sayest go tell thy Lord behold Elijah is here that he may slay me For Obadiah feared lest Elijah would haue conueyed himselfe away and so king Ahab thinking himselfe mocked should be inraged against Obadiah Whereupon Elijah assureth him verse solemnly by oath that he would shewe himselfe to Ahab that day Yea further the practise of this kind of beneficence is so notable a fruite of faith that iustly doth it confirme the faith of others to expect mercie from God vpon them that exercise the same as we see how from the same incouragement the Apostle Paule prayed for Onesiphorus his most kind and constant benefactor The Lord giue mercie to the house of Onesiphorus saith Paule for he oft refreshed me and was not ashamed of my chaine But when he was at Rome he sought me vp diligently and found me The Lord grant vnto him that he my find mercie with the Lord at that day 2. Tim. 1.16.17.18 Now there is no doubt but the same Spirit which set Paule on worke to pray thus for Onesiphorus minded also to grant the same his request both for him his house The like is to be conceiued of his prayer for the Philippians vpon the same occasion he nothing doubting but that their contribution to his maintenance was an odour that smelleth sweet a sacrifice acceptable and pleasant to God chap. 4.17.18.19.20 But let vs come to open and confirme this point by a few more expresse and plaine examples such as God hath made by euident effect of his mercie vpon them famous spectacles of his bounty in respect of their kind and beneficiall dealing either toward his worship or any Ministers thereof for his sake yea though they haue not so hartily minded the same as they ought to haue done The widdow of Zarephath who gaue entertainment to the Prophet Elijah receiued this great blessing by the hand of the Lord by his meanes that the small quantitie of her oyle and meale did not diminish all the time that the dearth and scarcitie continued in Israel And beside that by meanes of the same Prophet she receiued againe he son from death to life 1. King 17.15 The honourable Shunamite also who gaue entertainment to the Prophet Elisha as was rehearsed before being barren at the prayer of Elisha God gaue her power to conceiue and afterward also at his prayer she receiued the same her sonne from death to life as the widdow of Zarephath had done by the prayer of Elijah 2. King chap. 4. vers 8. c. In the 39. chap. of Gen. we reade that the Lord blessed Potiphars house though a heatheÌ„ man for Iosephs sake eueÌ„ from the time that he preferred him to be the Gouernour of it And afterward he was also a blessing to Pharaoh and all his people by reason that he aduanced him to the chiefe honour of his kingdome next vnder himselfe For by that occasion God made Ioseph their foster-father in the seuen yeares of famine yea and the foster-father of his Church the familie of his owne father which also was Iosephs own blessing in so much as he was found faithfull to God therein Neither is there any doubt but the Lord shewed great mercie to Nebuchadnezzar because he fauoured and aduanced his holy Prophet Daniel and some other the verie faithfull seruants of God who were his captiues in Babel Publius also the chiefe man of the I le Melita of the which we read before he giuing the Apostle Paule and the Euangelist Luke curteous entertainmeÌ„t for three dayes through the goodnesse of God he receiued an Apostles reward For by Paule his father was healed of a grieuous feuer and of the bloudy fluxe yea diuers other of that place were healed of their diseases Act. 28.7 8 9. Seeing therefore the Lord blessed heathen men for their preferring of his seruants and Prophetes to honour therein they chiefly respected their owne pleasure contentment shal we not much rather assure our selues that whosoeuer among Christians shall for the loue and honour which they vnfeinedly beare to God and his pure religion deale honorably with his seruants the faithful Ministers of his word and Gospel shall much rather be blessed and prospered of him It is out of question that we may Do we not read that the Lord greatly blessed Obed Edom and all that had because he religiously receiued and kept the Arke in his house by the space of that three moneths wherin Dauid was discouraged by reason of the strange iudgement of God vpon Vzziah as the holy storie sheweth more at large 1. Chron. 13 And againe 2. Chron. 11.13.14.15.16.17 Do we not read that when Rehoboam gaue entertainment to the holy Leuites Godly minded Israelites who from among the other tribes of Israel left their suburbes and pâ—ssessions and came to Ierusalem to auoid that idolatrous and superstitious worship which Ieroboam had set vp they setting their heartes to seeke the Lord God of Israel and to offer to the Lord God of their fathers Doe we not reade I say that hereby the kingdome of Iudah was strengthened and that Rehoboam the sonne of Salomon was made mightie three yeeres long that is euen so long as they walked in the way of Dauid and Salomon as the text affirmeth An experiment also hereof we haue in the same booke chap. 31.4 c. King Hezekiah commanded the people which dwelt in
these are to be ioyned together though sundry titles to note out as it were with the blacke coale one and the same kind of wicked men euen such as the holy Apostle maketh as it were the beginning and also the period of wicked ones Rom. 1.29.30 Being full of all vnrighteousnesse fornication wickednesse couetousnesse c. without naturall affection such as can neuer be appeased mercilesse And further also because the consideration of the displeasure and indignation of God against this kind of men may be both good for the comfort of those who make Christian and conscioble practise of mercie and liberality when as they shall see how great a sinne and therewithall how manifold fearfull a danger they haue by the grace of God escaped and also for that through the blessing of God it may be a profitable helpe The punishment of not giuing to Gods worship to withdrawe such as bee not already past recouery from the neglect of so blessed an exercise as the practise of goodnesse and mercie is Let vs therefore call to mind the sundry punishmentes which God in his holy Scriptures threateneth and which hee will surely inflict vpon all profane and illiberall couetous and mercilesse people whosoeuer will not repent thereof and take the contrarie course And first let vs consider how God hath punished the neglect of furthering his worship Whereunto well serueth that which we reade Hagg. chap. 1. verse 2. c. in these words Thus speaketh the Lord of Hostes saying This people say the time is not yet come that the Lords house should be builded Then came the word of the Lord by the ministerie of the Prophet Haggai saying Is it time for your selues to dwell in your sieled houses and this house he waste Now therefore thus saith the Lord of Hostes Consider your owne hearts Ye haue sowne much and bring in little ye eate but ye haue not enough yee drinke but ye are not filled you clothe your selues but ye be not warme and he that earneth wages putteth the wages into a broken bag Thus saith the Lord of Hostes Consider your owne wayes in your hearts Go ye vp to the mountaine and bring wood and build this house and I will be fauourable in it and I will be glorified in it saith the Lord. Ye looked for much but loe it came to little and vvhen yee brought it home I did blowe vpon it And why saith the Lord of Hostes Because of mine house that is waste and yee runne euerie man to his owne house Therefore the heauen ouer ye stayed it selfe from dewe and the earth stayed her fruite And I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle euen vpon all that the ground bringeth forth both vpon men and vpon cattell and vpon all the labour of the hands And againe chap. 2. verse 16. c. And nowe I pray ye consider in your mindes from this day and before euen before a stone was layd vpon a stone in the Temple of the Lord Before these things were when one came to a heape of twentie measures there were but tenne when one came to the wine presse to drawe out fiftie measures out of the presse there were but twentie I smote ye with blasting and with mildewe and with haile in all the labours of your hands yet ye turned not to me saith the Lord. Worthy therefore in this respect is that admonition of the heathen king Artashasht to be well obserued and wel had it bene for the Iewes if they had attended to it who after that he had together with his princely and bountifull gifts for the furtherance of the worship of God giuen commaundement that whatsoeuer the God of heauen had commanded should be done speedily he alleageth the reason for it as we read Ezra 7.23 For why saith the king should God be wroth against the realme of the King and his children But the Lord by his Prophet Malachie dealeth yet more roundly seuerely according to the greater neglect yea contempt of his holy worship in the time that he prophesied Will a man spoyle his gods saith the Lord by his holy Prophete yet ye haue spoyled me but ye say wherein haue we spoyled thee In tithes and offerings Ye are cursed with a curse for ye haue spoyled me this whole nation And euen therefore as we may vnderstand by that which followeth The deuourer hath destroyed the fruit of their ground and their vine was barren in the field chap. 3.8.9.11 But what is this to vs Christians will some peraduenture say Verily the same in effect and substance which it was vnto the Iewes in so much as the Lord is as zealous for his worship to this day as euer he was in former times and the liuely stones also of that spirituall Temple whereof the sonne of God our Lord Iesus Christ is the chiefe corner stone they are euery way as greatly regarded of him yea rather much more preciously esteemed then were the dead and cold stones or whole building of the Temple of Ierusalem And therefore as well in regarde of his spirituall worshippe as of the poorest of those that do trulie worship him we are iustly to looke for the like if not greater plagues and punishments then the Iewes sustained if wee shall in like maner contemne and neglect the same And euen already no doubt because of our great errors and faylings either way it is come to passe that as in the dayes of king Dauid in Israel so in the reigne of our owne Queene God hath of late visited England though in great mercy with a dearth not onely of three yeares but almost of twise three together And must we not needs acknowledge it very equall that as we haue bene very vnfruitfull to God in his seruice and worship and exceeding slacke in the aduancement of it as also too scant and niggardly yea rather hard and heauie against our poore brethren lo many yeares together that therefore our fieldes and all other our indeuours and labours should be barren and vnfruitfull vnto vs Verily we may iustly acknowledge that it is the Lords mercie only that we haue not bene altogether consumed euen because his compassions faile not Lament 3.22 Thus we may perceiue as in a more generall view how God punisheth the profane and illiberall neglect of the furtherance and aduancement of his true religion and therewithall also the neglect of relieuing the poore of his people And there is no doubt but he will more seuerely punish this kind of people then with temporall punishments here in this world if they repent not For The wicked shall turne into hell and all nations that forget God Psalme 9.17 And Prou. 20.25 It is destruction for a man to deuour that which is sanctified and after the vowes to inquire To this purpose it is worthie to be obserued that howsoeuer the ceremony of the dedicatiō of euery mans
whole increase of outward blessings by offering vp a first fruites vnto God commanded in the ceremoniall law of Moses be now ceased yet seeing the very morall commandement of God which is perpetuall requireth exactly that Gods true religion and worship be maintained and aduanced also that the poore of his people be liberally relieued by the contributions of the richer sort of his seruants as hath bene sufficiently declared before it may truly be inferred that no man can enioy his goods possessions what soeuer he hath as sanctified vnto him with approbation blessing from God vnles he do of zeale to Gods glory and loue to the brethren bestow a iust and meete portion this way For as the Lord doth in his owne right iustly challenge all to be entirely his as Psal 24 1. The earth is the Lord and all that is therein the world and they that dwell therin and againe Psalme 50.10.11.12 and 1. Chron. 29.11.12 All that is in heauen and earth is the Lords Both riches honor come of him Likewise Hag. 2.9 Siluer is mine gold is mine saith the Lord of hosts So he hath as an homage to him self from the rich interessed the poore as in his steed to the liberal almes cōtribution of the rich mens goods Wherupon the charge is streightly giuen Pro. 3.27 that none withhold his goodnesse or beneficence from the owners therof that is frō such as stand in present need therof The like charge is giuen in many other places of the holy Scripture But let vs come to see in some orderly course the more particular and distinct punishments of all prophane and illiberall couetous and mercilesse people The manifold punishments of them are comprehended vnder these two heads first those which belong to this life secondly that which appertaineth to the world to come which one containeth all and being eternall is as the sealing vp and fulnesse of all the temporall Of the former sort are these which follow First of all the profane illiberall couetous and mercilesse man neither hath neither possibly can haue in his soule any comfort frō God of all his riches how great abundance soeuer he doth enioy The which punishment consisting in the priuation or with-holding of comfort and blessing king Salomon as a holy Preacher and Prophete of God in the beginning of the sixth chap. of Ecclesiastes doth notably obserue The punishment of not giuing to the poore among many other the great vanities of this vaine and sinfull world of the which also he saith that it is much among men There is an euill saith he which I sawe vnder the sunne and it is much among men A man to whom God hath giuen riches and pleasure and honour and he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof but a strange man shall eate it vp this is vanitie and this is an euill sickenesse And againe chap. 5. verse 9. He that loueth siluer shall not be satisfied with siluer and hee that loueth riches shall bee vvithout the fruite thereof this also saith the holie Preacher is vanitie And how I pray you should prophane and couetous men haue any true and sound comfort from the hand and Spirit of God concerning any thing which they haue seeing God esteemeth them as vsurpers and not right owners of them They may well enough haue a ciuill title allowable among men according to the receiued course and determination of humane lawes and constitutions but they cannot hold them as a portion sanctified vnto them by the Lord vntill they shall thankefully acknowledge them to be his free gift and accordingly shall dedicate and apply them to such holy vses as he hath by his sacred word appointed them vnto This then is the first punishment euen the want of true comfort and blessing Secondly God doth manie times for this their wickednesse take away their riches and casteth miserable pouertie vpon them For so the holy Prouerb teacheth chap. 11.24 He that spareth more then is right surely commeth to pouertie This briefly is a second punishment Thirdlie God refuseth to succour the vnmercifull whē they stand in need yea he leaueth them in their miserie when they call and crie to him in their distresse because they refused to helpe and succour such of their poore brethren as craued helpe of them So we reade Prou. 13.21 He that stoppeth his eare at the crying of the poore he shall also crie and not be heard Likewise Zech. chap. 7. verse 8. c. Thus speaketh the Lord of Hosts saying Execute true iudgement and shewe mercie and compassion euerie man to his brother And oppresse not the widdowe nor the fatherlesse nor the stranger nor the poore and let none of you imagine euill against his brother in your heart But they refused to hearken saith the holie Prophet and pulled away the shoulder stopped their eares that they should not heare Yea they made their hearts as an Adamant stone lest they should heare the law and the words which the Lord of Hosts sent in his Spirit by the ministerie of the former Prophets wherein marke by the way the mightie increase and obdurate obstinacie which sinne quickely groweth vnto where it is not resisted in the beginning therefore as it followeth in the text there came a great wrath from the Lord of Hosts And againe as it followeth immediately Therefore saith the Prophet it is come to passe that as he cried and they would not heare so they cried and I would not heare saith the Lord of hosts But I scattered thē among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they layd the pleasant land waste The Prophete Micah also the third chap. of his Prophesie verses 1 2 3 4. Heare I pray you saith he ô heades of Iaakob and ye Princes of the house of Israell Should not ye know iudgement But they hate the good and loue the euill they plucke off their skinnes from them and their flesh from their bones And they eate also the flesh of my people and flay off their skinnes from them and they breake their bones and choppe them in pieces as for the pot and as flesh within the chaldron Thus heinous is the sinne of vnmercifulnesse and crueltie according to this so dolefull a description specially it it bee found in the bloudy hand of the Prince or in anie of chiefe place and power vnder him who should bee most tender foster-fathers ouer the people of God and chiefly ouer the poore of the flocke For neglect whereof the punishment followeth Then shall they crie vnto the Lord to wit in their miserie but he will not heare them he will euen hide his face from them at that time Read also Gods feareful wo against cruell vnmerciful mē Isai 5.8.9.10 Amos 6.1 c. ch 8.4 c. Micah 2.1 c. because they
presently no more as one wanting contentment sorrowes because his wealth increaseth no faster sorrowes for losses which are alwayes very tedious to the couetous sorrowes in beholding other men to prosper better then himselfe sorrowes euery way because he hath no more ioy of that which he hath then of that which hee hath not But that which at this time is to our speciall purpose is this which the Apostle affirmeth that couetousnesse drowneth men in perdition and destruction And as our Sauior Christ teacheth The thorny cares of this world and the deceitfulnesse of riches and voluptuous liuing so choake the word make such kind of men vnfruitfull that they can no more be saued then they who are like the high way where the good seed of the word can make no entrance Matth. 13.19.20 Luke 8. vers 12.14 wherefore also chap. 6.24 he denounceth the wo against vnmercifull rich men as hauing their consolation here according to that in the 17. Ps verse 14. They haue their portion in this life According also to the Parable of the vnmercifull and voluptuous rich man in the 16. chap. of the same Gospell by Saint Luke where in the 25. verse our Sauiour Christ describeth Abraham thus speaking to the soule of the rich man being in hell-torments and crauing onely some little mittigation thereof Sonne saith Abraham remember thou in thy life time receiuedst thy pleasures and Lazarus paines now therefore hee is comforted and thou art tormented This is that which is said in the 69. Psalme verse 22. concerning the wicked that Their table is a snare vnto them and their prosperitie their ruine to wit because of their abuse thereof Worthily therfore doth the Prophet pray that the righteous might rather smite him then that he should feede of delicates with the wicked Psalm 141. And iustly may it admonish all to hearken to the holy admonition of the 62. Psal Trust not in oppression nor in robberie be not vaine If riches increase set not your heart thereon Yea further as Daniel counselleth Nebuchadnezzar that euerie one do speedily break off his iniquitie by shewing mercie to the poore Dan. 4. verse 24. For otherwise as the Lord earnestly affirmeth Ezek. chap. 18. verse 18. He that hath not done good among his people lo euen hee dieth that is he shall be sure to die in his iniquitie As though the Lord should say he may be as sure he shall die as if he were dead alreadie And the Apostle Iames chap. 2.13 There shall be iudgement mercilesse to such as shew no mercy But among all places testifying and confirming the euerlasting destruction of vnmercifull men there is none more piercing and mightie to waken the soule of the most hard hearted man if any admonition or rousing will waken him then that which is set downe by the Euangelist Matthew chap. 25. verses 41 42 43 c. where he recordeth how our Sauiour Christ described his last iudgement and the manner of his proceeding in the same and namely against vnmercifull men which is the common sin of all wicked men Depart from me saith he ye cursed into euerlasting fire which is prepared for the diuell and his Angels For I was hungry and ye gaue me no meat I thirsted but ye gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not And whereas vnmercifull men thinke that they haue a sufficient excuse because that they neuer sawe Christ himselfe hungrie or thirstie or a stranger or naked or sicke or in prison as though if they had so done they would haue ministred vnto him he professeth before hand that he will answere them and say Verily in so much as ye did it not to the least of these that is to say of poore distressed Christians whom before Christ called his brethren ye did it not to me And therefore hee concludeth against all that neglect to shew mercie whatsoeuer they can alleage for themselues that they shall go into euerlasting paine Now if any would know why our Sauiour Christ chuseth to make mention only of this sinne of vnmercifulnes seeing hee shall come in iudgement to giue sentence against all sinne and all sinners beside that which was euen now mentioned that this sinne is vsually one in euery wicked man the reason may furthermore be this euen because this sinne is a most manifest conuiction that such as lye in it are not of God but of their father the diuell and therefore that they belong to him wholly and haue no part or portion in the Lord. For in like manner as anie are more mercifull then other so do they thereby more clearly shew themselues to be the true children of their heauen lie father euen so on the contrarie as anie are more cruell or mercilesse they more apparantly declare themselues to be the very children of the diuel who as our Sauior Christ saith in the 8. chap. of Iohn was a murtherer and the father thereof from the beginning of the world And howe vnworthy and vnbeseeming a thing I pray you is this that any of the kindly children of God and liuely members of the mysticall body of Iesus Christ should preferre his siluer or his gold his house or his land before his Christian brother or sister bought with the most precious bloud of Christ in comparison whereof all siluer and gold is but refuse yea most vile drosse A righteous man as it is in the holy Prouerbe regardeth the life of his beast chap. 12.10 and therefore verie brutish are they who pity not the liues of those that be heires of heauenly grace and the elect sons and daughters of the most high God creator and gouernour of heauen and earth And thus we see how euery way in this life and for euer in the world to come the punishment of profane illiberall couetous and vnmercifull men is manifold and grieuous O therfore that all would lay the consideration of these things diligently to heart the vnmercifull illiberal man that he might come to the conscience and remorse of his sinne and take warning to learne to do well O that Christian Princes who haue chiefe power on earth to aduance the publike worship of God and all such as haue the disposing of the liuings and maintenance of the ministers of the Gospel wold duly cōsider of thē that they might prouoke themselues to be more and more carefull in the best maner and course of bestowing of them O that christian congregations would earnestlie weigh them that they might learne to put away all grudging and niggardlie dealing with their faithfull and painefull Preachers of the Gospell whether in paying of tithes by ciuill autoritie established and cōmanded The vse of the former threats and punishments or in performing other their more free gratuities and promised allowance where the publike magistrate hath not sufficiently prouided O that euery Christian would well ponder
the same things that their hearts might be inlarged to a more liberall contribution for the reliefe of the poore in all collections made to that purpose O that Landlords would well thinke of them that they might be moued to deale fauourably with their poore tenants and to abstaine from all hard racking and inproning of rents taking away of their commons of frustrating of their good leases by captious aduantages c. O that Officers and Gouernours in corporations and other townes where money or landes haue bene giuen for the reliefe of the poore would so mind these fearefull punishments against vnmercifull men that they may in no wise diuert the merciful gift of others from that good vse end wherfore they haue giuen it O that euerie one to whom at any time the holy legacies of the last will and testament of any beneficiall Christians deceased would so looke vpon the iudgements of God that they might therby be seriously admonished to deale well and faithfully according to that trust which is committed vnto them because otherwise their sinne must needes be double if they shall be couetous and vnmercifull in withholding another mans liberalitie beside their owne yea and because they do herein sacrilegiously conceale and frustrate the glorious worke of the holy Spirit of God which he had wrought as his last worke here in this life in the hearts and spirits of his good and faithfull children Finally would to God that all whosoeuer are by any kind of vnmercifulnesse in danger of Gods heauy plagues might by the premeditation thereof come to repentance in sure trust of his mercie and so happily preuent them yea that entering into the way and practise of mercie they may proceed and go forward therein till they may be blessed partakers of Gods euerlasting mercy Amen Who I beseech you would not thinke that it had bene happie for such rich men as our Sauiour Christ speaketh of in the Gospel Luke 12 16 c. and againe chap. 16. verse 19. c. if the one in steede of pulling downe his barnes to make them bigger and both of them in steed of delicious pampering of their bellies had made the bellies of poore Christians the bare emptie houses of widowes fatherlesse children to be the barnes and bellies of their ouerplus and superfluitie Had it not I pray you euen in euery reasonable mans iudgement bene far better for them to haue learned from the fruitfulnesse of their fieldes and all the bountifull prouision of God both for their backes and for their bellies to yeeld their owne bounden fruits of thankfulnesse to God for his sake the fruits of loue to his poore children then that they should be like barren ground to yeeld no good fruite and so to make themselues neare to cursing as the Apostle speaketh Heb. 6.8 yea euen to pull downe sodaine destruction and the fire of Gods euerlasting wrath vpon them I will pull downe my barnes faith one I will poure into my belly saith another But in the meane while they altogether neglect the right way of building their head-houses neither once consider they that the vse of aboundance consisteth rather in pouring out to the hungrie then in pouring into the full belly in relieuing and supplying the necessities of the Saints then in following a voluptuous course of life as hath bene alreadie declared That course therefore which euery man iudgeth would haue proued happinesse to them if they had in due time sought after it before extreme and endlesse miserie fell vpon them let vs while we haue time being thus forewarned by their lamentable example labour for grace that we may lay hold of it and so through the endlesse mercie of God be for euer happy and blessed men To the which end euē with full purpose of our harts let vs in the feare of God in trust of his grace harten harnesse our selues against all the lettes and hinderances Obiections answered which either our owne corrupt hearts or the suggestions of the diuell or any of his instruments shall cast in our way What the vices naturally setled in vs be the which we must auoyd we haue seene in the second chapter of this Treatise and they are briefly gathered together in the end of the chapter We are now to answer the obiections and pretended reasons which from the same euill disposition of our nature flesh and bloud vseth thereby to disswade the liberall practise of Christian beneficence Whereunto is appointed the next Chap. which is the last of the former part of this our treatise CHAP. V. Containing answers to such obiections as flesh and bloud maketh and the diuell suggesteth to the hindering of Christian beneficence THe obiections or pretended reasons whereby many would gladly excuse respite themselues from the practise of Christian beneficence they are either taken from themselues and their owne estate or from the care they haue of their children and posterity or from the vnworthinesse of those to whom they should be beneficiall or else they would excuse one charge by another that is contribution to the poore by the greatnesse of other charges to God and the Prince and charges towards the Church and Ministers of Gods word by the burthen of the poore But whatsoeuer reasons they pretend they shew in the end that it is nothing but an vnmercifull and wilfull hard heart which beareth all the sway in them as will partly appeare by the obiections and answeres following OBIECTION 1. concerning men their owne state Are not the goods which I haue mine owne saith the couetous and vnmercifull man Why then may I not keepe and dispose them to mine owne liking and for mine owne entire and only profite and pleasure ANSWER Be it that they are thine owne in as lawfull and iustifiable a title as may be yet thou must remember from whose diuine prouidence and dispensation thou hast receiued them and on what condition and to what end purpose For God who hath giuen them to thee indeede for thine owne proper vse and comfort he hath made thee also his steward to bestowe a meet and conuenient portion more or lesse according to thy abilitie for the relief benefit of such as stand in need Whereof thou must one day giue a faithfull reckening and account vnto him Moreouer seeing they are thy goods as thou sayest and they be indeed the good gifts and blessings of God thou must haue great care that good things be vsed well yea euen to the best endes that possibly may be If thou doest otherwise apply them thou mayst be sure that the worst will be thine owne in the end Thy goods will change their good nature like sower wine and proue as thornes in thy sides and snares to intangle thy soule to most bitter destruction OBIECTION 2. Though I must needes confesse that I haue those helpes to vphold my estate which many thousands do want yet I cannot tell howe all is little enough to
henceforth to gather out of the same his most holy word Let vs therefore search out so well as God shall vouchsafe to giue vs grace what maner of Receiuing that must be Receiuing therfore in such sence as we are here to speak of it is a sober reuerend and thankefull accepting of that which is Christianly giuen with a mind to imploy it conscionably and in the feare of God to the same ends whereunto it was of the Christian and godly benefactor intended and giuen This doth generally and briefly comprehend all whatsoeuer is further to be opened concerning the particular vertues which are necessarily to concurre and meete together in the Christian heart to the right maner of receiuing a benefite Of these vertues therefore and of the contrarie vices to be auoyded in receiuing of benefites let vs now more particularly inquire by a declaration of the parts of the former description And so come we to the second Chapter of this latter part of our Treatise CHAP. II. Of the Vertues required to the right maner of Receiuing Christian Beneficence and of the contrary vices therein to be shunned So many vertues and graces being required to the right maner of giuing a Gift as we haue seene in the former part of this booke yea though the gift be giuen of the richest and most honourable to the poorest and basest of the seruantes of God it cannot be imagined by any light of reason but the gift being so to be qualified the receiuing must of dutie be answerable that is A gift is to be receiued with a sober mind accompanied with graces vertues proportionable thereunto It is as we know in a ciuill course the maner of receiuing gifts or other things that honorable persons reach forth vnto vs to kisse the hand before we take them as though we would professe thereby that we take them with no more ready hand then with a thankfull full and ready mind hartily glad of that which commeth from them as a token of that fauourable good will which they beare vs willing also to performe any good seruice vnto them Howsoeuer in receuing the giftes of Christian beneficence specially at the hands of meaner persons that Courtlike curtesie is not vsed nor looked for neuerthelesse in so much as they are the most honourable kind of giftes which can be giuen seeing they are giuen for the Lords cause and with a holy and sanctified affection it is verie meete that they who are made partakers of them should in the most holy and religious maner receiue them euen as from the most holy hand of God himselfe whose worke onely it is to frame the hearts of his seruants as it were by the finger of the holy Ghost to bestowe the same vpon them To this purpose therefore let vs I beseech you consider first of all more fully of that which standeth in the first place and as it were in the forefront of the right maner of receiuing a Christian gift namely that it must be a modest and sober receiuing Whereby euen in the first onset not onely all flatterie and counterfeiting of pouertie for the procuring of gifts is preuented but also euen the verie roote hereof which is a couetous or greedy and lingering desire after a gift is plucked vp Both which are very seruile vices vtterly vnbeseeming that holy freedome and libertie of mind which the poorest of Gods seruants and chiefly the ministers of the Gospell ought to retaine in this behalfe And hereof we haue the Apostle of our Sauior Christ and other of his seruants set forth vnto vs for most worthy patternes and examples And namely Saint Paule together with Siluanus and Timotheus as we reade 1 Thes chap. 2.5 where the Apostle thus writeth We did neuer vse flattering words as ye know nor coloured couetousnesse God is record And againe 2. Cor. 2.17 We are not as many which make merchandise of the word of God but as of sincerity but as of God in the sight of God speake we in Christ And more particularly concerning himself he solemnly protesteth before the Elders of the Church of Ephesus other Christians Act. 20.33.34.35 in the words following I haue coueted no mans siluer saith he nor gold nor apparell yea ye knowe that these hands haue ministred to my necessities and to them that were with me And he addeth further for the instruction of others I haue shewed you all things how that so labouring ye ought to support the weake and to remember the words of the Lord Iesus how that he sayd It is a blessed thing to giue rather then to receiue In the which words beside the example of the Apostle worthy all imitation of euery seruant of God vpon like occasion so farre as they may attaine vnto we haue furthermore two notable reasons to disswade couetousnesse and euery euill fruit thereof First because euery one standeth by generall bond of Christian dutie streightly bound to support the weake and therfore not to be aboue measure chargeable secondly because as our Sauiour Christ hath affirmed it is a more blessed thing to giue then to receiue and therefore consequently that euery Christian ought to be more desirous in his hart and accordingly more prouident and diligent in the ordering of all his affaires that he may rather be able to giue to others then to stand in need to receiue reliefe himselfe Not that any through pride and haughtinesse of mind or of any other nice or scrupulous conceit should disdaine or make ouer much deintie to take a gift in time of his need as was touched in the beginning for euen our Sauiour Christ himself receiued and accepted earthly benefites at the hands of his disciples who receiued more excellent gifts euen spirituall graces and the most rich gift of eternall life and glorie from him And besides he that is not an humble man can neither be trulie thankfull to God nor yet to man The meaning therfore of our Sauior Christ as also of his Apostle Paul guided by his Spirit was no doubt that no man through sluggishnes and desire of ease or through couetousnesse in seeking to inrich himselfe should growe ouerburthensome and so discourage weak Christians from continuing in the fellowship of the Gospell if by reason of any excessiue charge of contributions speciallie in such times wherin the Churches are impouerished by affliction and persecution Behold therefore how it is a blessed thing to giue rather then to receiue that is to say to be diligent Bees euerie one in his vocation and calling rather then idle and deuouring drones to comfort and refresh the heartes of others rather then to seeke to satisfie our owne vnsatiable desires to be rich to Godward in the good works of mercy which he requireth and will plentifullie rewarde rather then to heape vp a superfluous masse of riches to our selues to the impouerishing or rather to the vtter destruction of our soules finallie by doing good to others to gather people
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
I bene stubborne that I would not be behind in benefites I beseech ye therefore to striue stoutly and though yee bee put to the worse come againe a fresh in battell aray They are happie who get the victorie they are happie also who are ouercome What young man is more noble then he that can say to himselfe for to another he may in no wise speake it I haue vanquished my father by benefites Who is more happie then such an ancient man who hath iust cause to tell it whithersoeuer he commeth that his sonne hath beene more beneficiall or done more for him then he hath done for his sonne And what is a more blessed thing then for a man to ouercome himselfe Thus we see how the Philosopher disputeth and how he determineth the question of recompence betwixt the child and the father And he hath spoken as much and to as good purpose as anie of the Philosophers haue spoken in this point The which also I haue beene bolde thus farre forth to set downe hoping that it may be considered with some good profite by Christians though from the penne of a heathen man But because we haue a more certaine and sure rule to go by both in this particulare and generallie concerning the doctrine of recompence in all cases let vs now answere the question demanded from the most excellent and on lie perfect the wisdome of God out of holie Scriptures I answer therfore by a concession and granting of the question that a recompeÌ„ce through the blessing of God may be some other waies then by benefites of the same kind aboundantlie made as for example when for earthlie blessings anie are made partakers of spiritual graces and blessings the which vnequall coÌ„mutation or change of benefites the Lord most vsuallie worketh by the hand and ministerie of such to whom he hath committed the preaching of his word and Gospell according as the Apostle Paul saith If we haue â—owne vnto you spirituall thinges is it a great thing if we reape your carnall thinges 1. Cor. 9.11 And againe in his epistle to Philemon pleading with him for his vnfaithfull and runne-away seruant Onesimus that he would vpon his repentance receiue him againe for his sake I vvill recompence it saieth Paule albeit I do not say to thee that thou owest to me euen thine owne selfe Yea further Rom. 15.27 he treating about that great beneficence of manie Churches sent to the Christians of Ierusalem then in distresse through the dearth he is more bold to tell the Christian Gentiles that they are debtors vnto the christian Iewes euen for the inestimable benefits sake of the Gospel which came vnto the Gentiles from them according as it is written The lawe shall go forth of Sion and the word of the Lord from Ierusalem Isai 2. v. 3. And Ps 110.2 And therfore the Apostle concludeth that in so much as the Gentiles are made partakers of the spirituall treasures of the Iewes their dutie is also to minister to them in carnall thinges But this pointe hath bene more fully handled before from the beginning of the third chapter of the former part of the Treatise Let vs therefore leauing this point hast forward Verilie Praier it selfe from the faithful and feruent heart of euerie true Christian though they be priuate persons no Ministers Preachers of the word it is such an almes out of such a blessed treasurie and storehouse that it easilie counteruaileth the outward value of that externall almes which the rich man taketh out of his purse or coffer yea though he open the stringes of his purse wide and stretch out his hand verie liberallie Neuerthelesse the widest opening of the heart vnto Praier must not shut out the care of retribution no not in the same kind whereby anie stand indebted or not in the like measure if so there be need and if God giue abilitie to cause the measure to be pressed downe and to runne ouer according to that which was affirmed before Neither must it shut out the care of benefiting the posteritie of those which haue beene good vnto vs. And here also for want of a fitter place let vs consider from the example of the people of Israel that it is a dutie of thankfulnesse to honour speciall good men with speciall honour euen after their death Benefited men euen thereby stand bound to be beneficiall in their buriall for so it is written of the people of Israel to their commendation that they buried Iehoiada the high Priest in the Citie of Dauid among the Kinges because he had done good in Israell and toward God and his house 2 Chro. ch 24.16 Now finally as a helpe to this fruite of thankefulnesse by care of making recompence it is necessarie that euerie mans heart be a faithfull register of all the kindnesse and beneficence which he is made partaker of Yea and because the memorie of euery one of vs is lesse apt to remember what we owe then what we make reckening to be due vnto vs it were requisite that euerie one should haue some booke of record thereby to be holpen by the sight of white and blacke as they say to call to minde from a long repetition of the yeares and times that are past both from whoÌ„ in what measure we haue bene succoured by the beneficence mercifull releife of this and that good seruant of our God Whereunto well may that serue which was obserued in the entraÌ„ce of this treatise coÌ„cerning the similitude which the Apostle alludeth vnto Philip. 4.15 We haue bene long in this third fruit of thankefulnesse The fourth is this that for want of occasions to make recompence to benefactors or for want of necessitie on their partes or their childrens that we learne from their example and by experience of Gods mercie by them to be our selues the instruments of God to exercise as much goodnesse and mercie as we may And if we be not able from the purse yet by good counsell and holie instruction by faithfull dealing by that credit we haue with others by earnest sute for them in good and honest causes c For there shall doubtlesse neuer want occasions of beneficence one way or other to those that be beneficiallie and helpefully minded The poore saith our Sauiour Christ shal be alwaies with vs. And so long as sinne is in the world yea in the children of God though not reigning and as long as the children of this world are violent and deceitfull to oppresse and deceiue specially the true seruants and children of God and as long as the diuell their arch-enemie beareth any swaie in the world ruleth in the hearts of the wicked to push them forward to mallice and persecute the true worshippers of God of blind zeale to their owne false religion and superstition Finally so long as God himselfe seeth it meete yea good and profitable for his children to be humbled and that their faith and patience should be exercised
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