conscience of humane office and dutie which he would haue preserued in the middest of them and such also as he hath vsed for his more holie and honorable instruments for the direction and instigation of his people from time to time to walke not onelie in humanitie but euen in Christian mercie compassion toward their brethren in a holie communion of Saintes before him Not for necessitie of proofe or for power of perswasion as if the holie Scriptures were not alone sufficient to euerie holie vse both of doctrine reprehension comfort and exhortation but that euery one that wil not shut his eyes may more clearely perceiue that he shall stand euery way conuict and condemned before God and in his owne conscience and before the world if he do not mind and practise the duties herein conteined And that especially in more then ordinary hard times such as of late haue continued for sundry yeares together and are like againe to renew vpon vs if we call not the more earnestly vpon God for mercie and if we shall not more vnfeinedly repent of our most grieuous sinnes which haue as it were armed his iustice and kindled his wrath against vs. And in this respect I trust such addition of sentences shall not be vngratefully accepted either of the learned who will take an honest and scholler-like delight in the elegancie of the speech wherein the Authours expresse their graue and weightie meditations of these matters or of the vnlearned for whose sake I will English at the least the more briefe and principall of them And the rather haue I this trust because they will wisely consider that there is more libertie allowable this way in a course of writing then in an vsuall order and custome of preaching and againe because in no other argument may this be to better purpose performed then in that which is presently in hand Excellency of Giuing THE FIRST PART of the Treatise CHAP. 1. What Giuing is IN so much as in this argument of Giuing Receiuing Giuing as was obserued in part before hath the first place in order it being as it were by birth and course of nature before Receiuing but much rather in so much as it is of greatest preheminence and worth in dignitie to the which also belongeth the chiefe fruite and as it were the first-bornes double portion in the blessing according to those words of our Sauiour Christ himselfe which the Apostle Paul would haue very diligently remembred of all Christians in that he sayd It is a blessed thing to giue rather then to receiue Act. 20.35 Reason therefore strongly chalengeth that we begin with Giuing as with the principall and more worthy part of that Prize which now is striuen for And how I pray you should it not be as the Apostle remembreth from the doctrine of our Sauiour Christ that Giuing is a more blessed thing than Receiuing seeing that by how much men of God are more bountifully minded and more liberally handed by so much do they more liuely both in disposition of mind also in practise of Action represent and resemble the likenesse of God himselfe who by no other thing is better manifested and made knowne either for his owne honour and glorie or to our comfort then by the bountie of his goodnesse and mercy in giuing and bestowing his benefites and blessings vpon vs his poore and vnworthy seruants This doubt the Lord himselfe giueth clearely to vnderstand in his holy Scriptures where he hath of purpose most fully reuealed himselfe in that he holdeth forth the light of his mercy to shine out most brightly among the reâ—â— of his most noble diuine vertues as we may perceiue by a few testimonies culled out of many which it shall be good for vs to alleadge before we proceed any further as it were out of so warme a Sun-shine The Prophet Moses telleth vs that at what time it pleased God at his request to proclaime the glorie of his name Exod. chap. 34. verses 6.7 that he vsed more words in number and larger in sence to expresse his mercy then any diuine property els yea then the wrath of his iustice which is there mentioned with it The words of mercy which exceed in number are these Mercifull gratious slowe to anger and aboundant in goodnesse and truth compared with not making the wicked innocent and visiting of iniquitie foure or fiue to two The words which exceed in largenesse of sence are these Reseruing mercy for thousands forgiuing iniquity transgression and sin that is infinit sinnes and all kind of great and grieuous sinnes compared with these words Visiting the inquitie of the fathers vpon the children vpon the childrens children to the third and fourth generation But mark I pray you that I do not lessen or diminish Gods iustice to inlarge his mercie for that were most impious sacrilege seeing both are infinitely perfect aboue all vnequall comparison but I speake as Moses telleth vs that the Lord himself spake coÌ„paring the displeasure or anger of his iustice with the fauor of his mercy in regard of his couenaÌ„t made in respect of Christ by whose satisfactioÌ„ this wrath of iustice is woÌ„derfully coÌ„tracted yea in respect of the elect made temporall yea is cleane diuerted and abolished For otherwise perfect that is infinite both mercy and iustice meete together in the saluation of the elect God accounting it iust to saue the vniust for Christs sake who is the Lord our righteousnesse But let vs come to some other testimonies wherein God hath in singular maner renoumed his mercie The Lord saith the holy Psalmist is gratious and mercifull slowe to anger and of great mercy The Lord is good to all and his mercies are ouer all his works Psal 145.8.9 And Psalm 136. he repeateth this foote of the song as often as there be verses in the Psalme that is 26 times one after the other For his mercie endureth for euer And he maketh this as the chiefe reason of all his workes yea euen of his most fearefull and heauy iudgements vpon the wicked in the which he propoundeth to himselfe not so much the confusion and destruction of the wicked in his iustice as the benefite of his Church and people to the glory of his grace and mercie as is easie to be seene in the reading of that Psalme According also to that Isaiah 43.4 Because thou wert pretious in my sight wert honorable I loued thee saith the Lord therefore will I giue man for thee and people for thy sake This singular care of the Lord ouer his people is euerie where repeated in the holy Scriptures Read Psalme 9.9 and Psal 10.17 and 18.27 and 34.6 and 40.17 and 113.5 and 146.7.8.9 God will be a refuge to his poore people he will heare them he will saue them he will destroy their enemies c. And for what other causes also doth God at any time aduance any of his seruants from poore estate to high
Churches of Christ is to be disposed I will only set downe in this place that which an excellent learned man hath written concerning this matter he shewing therein the remedy against vagabond and roguish beggers who ought not to be suffered among Christians Like as our godly Magistrates haue wisely discerned and of late worthily prouided for the more through and full suppressing of them P. Martyr Loc. Com. Clas 2. loco 12. in praecept 8. Sect. 7. then euer heretofore blessed be the name of God therin There ought to be saith that learned man in euery Church certaine choise men who should haue the names of all the poore set downe in writing the which should cary a diligent eye to marke both the greatnesse of the pouerty wherewith any are distressed and also what worke they were able to doe and accordingly to distribute the almes giuing no maintenance to make any growe idle and withdrawing their almes from such as are vnwilling to labour To the which end also order ought to be taken that there might be in seuerall Churches a publike treasurie wherein publike contributions should be layd vp and that euery man as he is able should not only offer something euery time of the holy assembly but that three or foure times of the yeare they should prepare some more worthy gift and concerning the Gouernours of the treasurie that it should be their dutie not onely to distribute the same but also to giue the Church an account both what they haue receiued and what they haue layd out Neither is there anie reason why any should pretend that they will distribute their own goods as they themselues should thinke good in so much as it is hard for any to knowe all and the true state of things is more easily found out by men which are purposely appointed thereunto and beside it is rather to be wished that all things may be done in an orderly course then no man can tell how This is the discreete iudgement and godly aduise of that great learned man And verily howsoeuer the publike ordinance of God doth not take away and suppresse the particular disposing of mens priuate beneuolence as they shal see good vpon their owne godly priuate considerations yet it must needs be a great ease vnto euery one touching persons vnknowne to them in that they may with good coÌ„science leaue them to those who haue the charge of the publike distribution Now as touching that which remaineth concerning that wisedome and discretion which is to be vsed in distribution of beneficence we shall haue occasion to speake of it anone The last of the three former points is henceforth to be considered of vs to wit that it is euery Christians dutie according to his abilitie Euery man of any ability is bound to giue and that also with pitie and compassion ouer the needy to vâ—e his discretion in dedicating a portion of that which he getteth by his honest and iust labour or which he may spare of any his reuenues either more or lesse to the practise of beneficence and that euen as in the sight of God who by his souereigne authoritie requireth it at euery mans hands There is a very vsual common need of mercy therefore the commandement is giuen in generall to all and particularly to euery one And when mercie and goodnes hath place in all Christian vertue it hath as it were the chaire of estate in beneficence liberality and for the same cause is assigned of God to bee a certaine moderator and as it were the chiefe in commission with iustice He hath shewed thee ô man saith the Prophet Micah what is good and what the Lord requireth of thee Surely to do iustice to loue mercy ch 6.8 Zach. 7.9 Thus speaketh the Lord of Hosts saying Execute ye true iudgement shew mercy compassion euery man to his brother c. and Psal 37.21 The righteous is merciful and giueth Now that all are to make practise of this grace reade 1. Cor. 16.1 c. Concerning the gathering for the saints as I haue ordained in the Churches of Galatia so day also euery first day of the weeke that is on euery Lords day the Christian Sabbath let euery one of ye saith the Apostle put aside by himself and lay vp a God hath prospered him that then there be no gatherings when I come That is that so there be no neede to spend anie further time for that special collection And wheÌ„ I am come as the holy Apostle addeth whosoeuer ye shall allow by letters them will I send to bring your liberality to Ierusalem And if it be meete that I go also they shall go with me And 2. Cor. 9.7 As euery man wisheth in his heart And 1. Iohn 3.17 Whosoeuer hath this worlds good and seeth his brother to haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him And Ephes chap. 4.28 Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And when the people comming to Iohns baptisme asked of him Euery man is bound to giue and that also with pitie and compassion what they should do for declaration of their repentance he answered them and sayd He that hath two coates let him part with him that hath none and he that hath meate let him do likewise Luke chap. 3.11 Thus then it is plaine that all stand bound to giue And not onely so but that which is more we are further to vnderstand that euery one standeth bound according to his ability and according to all iust occasions offered of God to doe good that is mercifully to succour and relieue all and euery one which standeth in need of our helpe as the parable of our Sauiour Christ set downe in the tenth chapter of Luke to shew who is a mans neighbour doth euidently declare from the example of that mercifull Samaritan in his succouring of the distressed Iew. According also to that speech which the Lord vseth by his Prophete Isaiah chap. 58.7 Hide not thy selfe from thine owne flesh For though there were no more but this bond that one man is of the same flesh or kind with another the Lord giueth to vnderstand that it ought of it selfe to be counted sufficient reason to prouoke any man to deale mercifully with euery one that is of the nature of man And herein ought euerie one to settle his mind to continue vnwearible seeing God himselfe hath so appointed that the occasions and necessities of exercising mercie will bee continuall according to that we read Deut. 15.11 and more expesly Matt. 26.11 where our Sauiour Christ saith Ye shall haue the poore alwayes with you according also to the holy Prouerb ch 22.2 The rich and the poore meete together the Lord is the maker of them all And wherefore is he so No
a mercifull and liberall man To whom also willingly doe I say as the Spirit of God moued Paule to answer Agrippa in that question about true faith Would to God that not onely one or a fewe almost which reade this and the rest of the holie Scriptures concerning this dutie of beneficence might both almost and altogether become mercifull and liberall men But howsoeuer this will not be for the children of this world will still and alwayes be like themselues the couetous man will be couetous still and he will increase in his vnmercifull courses yet I know assuredly that the word and promise of God will effectually and strongly preuaile with all that belong vnto him not onely to prouoke them to obedience but to fill their hearts also with exceeding comfort in the performance of the duties thereof For verily as the holy Apostle truly testifieth Hebr. chap. 6. vers 10. God is not vnrighteous that he should forget your worke and labour of loue which yee haue shewed toward his name in that ye haue ministred vnto the Saints and yet do minister sc Wherefore worthily did Nehemiah in perswasion of this goodnesse and faithfulnesse of God embolden himselfe to pray to God not onely to remember that kindnesse of his which he had shewed toward the house and religion of God as we haue seene before but also that it would please him of his goodnesse to remember him according to all that he had done for the reliefe of the poore of his people Remember me ô my God saith he in goodnesse according to all that I haue done for this people Nehem. 5.19 In which chapter euen from the beginning to the end is this part of Nehemiahs kindnesse mercie and liberalitie fully described for our singular instruction specially of those that be in higher places and haue greater power then others to do more good Finally that we may conclude this point let vs hearken to that of the same Apostle Heb. 13. from the beginning of the chapter Let brotherly loue continue saith he Be not forgetfull to logde straungers for thereby some haue receiued Angels into their houses vnnares So indeed did Abraham So also did Lot either of them being giuen to hospitality as hath bene obserued before In which words after that the Apostle hath giuen to vnderstand that Loue is so tender and daintie a plant that if it be not charily cherirished and maintained it will weare away he would giue vs further to vnderstand that though we are not in these dayes to looke that Angels should in the shape of men resort to our houses as of ancient times they did to the holy Patriarches and others yet easily may such as loue and practise hospitalitie receiue into their houses such seruants of God as be more deare and precious in his sight thē they are ware of which kind of guesse ought alwayes to be very welcome to euery good man And then also who knoweth how great blessing God will grant at their holy sute supplication to those good housholders and families where they are at any time for the Lords sake kindly and louingly intertained Doubtlesse howsoeuer it be not alwayes so apparant as heretofore it hath bene made sometime by miraculous gratifications in the ministerie of the Prophets yet as touching spirituall recompence and blessing the Gospell hath bene and shall bee as beneficiall as euer the law or times before the law haue bene to the magnifying of the bountie of the most glorious grace of God reuealed and published therein to the end of the world Hetherto therefore in the second part of this chapter of the promises of blessing vpon those that shall exercise their liberalitie and beneficence to the relieuing euen of the poorest of the people specially of such as be greatest in the obedience and patience of the faith of the Gospell It remaineth now that henceforth we do confirme or rather make plaine that which is most true and certaine of it selfe by some examples of those to whom the promise blessing of God hath bin in this respect manifestly perfourmed vpon them But I will vse the former examples here because they which haue bene alleaged in the former part of this chapter are so many confirmations of this also in so much as the same who are dutifull maintainers and vpholders of Gods true religion and worship they are also as a ioint fruit of their zeale to God louing and kind relieuers of the poore people of God euen for that loue which they beare vnto God So that the blessing in either respect is the blessing of al through one and the same rich mercy large bountie of the Lord who is a plentifull rewarder of euerie one that truly seeketh wayteth vpon him Now among those so fewe examples we will not forget to make mention of Iob seeing he may well serue vs in steed of a thousand authenticall examples For as he was a man of singular goodnesse and mercie as was rehearsed among the manifold examples of beneficence recorded in the holy Scriptures so was hee singularly blessed of God with all kinds of blessing both spirituall and also belonging to this life It is true indeed that it pleased God to afflict and trie him for a certaine time with verie great calamitie by losse of all his goods and cattell by the hands of wicked men yea and by a sodaine destruction of all his children as it were from heauen All which the Lord did to the end he might make Iob a notable patterne of patience to all posteritie and that the malice and crueltie of the diuell being poured out vpon so good and mercifull a man as Iob was might be so much the more euidently discouered to the Church of God as also for other notable ends which are to be obserued from that excellent storie Neuerthelesse after that Iob was tried the Lord to shewe that he did not forget his former goodnesse he renewed yea increased doubled all his former mercies vpon him For he gaue him sonnes and daughters as many as he had before and his daughters the most beautifull women that could be found in the land And of sheepe camels oxen and asses God gaue him twise so many thousands of euery kind as he had before For whereas he had before seuen thousand sheepe now he had foureteene thousand then three thousand Camels now sixe thousand then fiue hundred yoke of oxen now a thousand then but fiue hundred she Asses now a whole thousand So the Lord blessed the last dayes of Iob more then the first And after this calamitie he liued an hundreth and fourtie yeares and saw his sonnes and his sonnes sonnes euen foure generations and left inheritance to all his children Chapters first and last of that booke Another excellent example we read of in the 22. chapter of the Prophesie of Ieremiah verse 15 c. where God saith of the good king Iosiah he vsing his example to the reproofe of his
him great giftes if he could interpret the writing that appeared vnto him Keepe thy rewards to thy selfe saith Daniel and giue thy giftes to another Neuerthelesse he read the writing and shewed the interpretation thereof to the King The Prophet Samuel beeing a Iudge in Israel may worthily be a notable example to all both magistrates in ciuill iustice and also to ministers of the word of God For he hauing the grace we speake of hath obtained this testimonie from the holy Ghost that he tooke no bribe or corrupting gift at any mans hande 1. Sam. 12.13 c. Behold here I am saith Samuel in his Apologie or in way of renderring vp an accounte of his office of Iudge-shippe beare ye record of me before the Lord and before his annointed Whose oxe haue I taken or whose asse haue I taken or whom haue I done wrong vnto or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you Then they sayde thou hast done vs no wrong neyther hast thou hurte vs neyther hast thou taken ought of anie mans hande And he saide the Lord is witnesse against yee and his annointed is witnes this daie he speaketh of Saul whoÌ„ the people had made king ouer theÌ„ that ye haue fouÌ„d nought in my hands they answered he is wâ—nes But why may some say is Samuel thus earnest in his owne defence verily not in desire of any prayse to himselfe but that he might cause it to be esteemed a matter of great respect that the publike Magistrate should b◠〈◊〉 himselfe 〈…〉 corruptly in the discharge of his duty before the Lord and towarde his people as also that he might let the people see their sinne in casting off him from the rule and gouernement of them without cause on his part yea contrarie to that vprightnesse and fidelitie which he had vse â—â—oward them as appeareth in the faâ—â—â— 1â—â—hâ—â— q. 18. 19. And according to that which God himselfe 〈◊〉 spoken before ch 8.7 They haue not cast thee away but they haue cast me away that I should not reigne ouer them Thus therefore Samuel resigned his office of Iudge-shippe though he â—â—â—â—seth not to be a Prophet to the people For for it followeth vpon the request which the people make that he would pray for them ch 12. verse 23. God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way The like protestation vseth Moses Num. ch 16.15 A Gift must be receiued reuerendlie though not so largly laied forth but somewhat more directly vnto God I haue not taken saith Moses to the Lord so much as an asse from them neither haue I hurt any of theÌ„ Hetherto of the first grace necessarie concerning the receiuing of a gift From whence easilie may it appeare that the generall exhortation of the Apostle is to great purpose Heb. 13.5.6 in that he thus writeth to all Christans Let your conuersation be without couetousnes and be ye content with those thinges which ye haue for he that is God hath said I will not leaue thee neither forsake thee So that we may boldly say the Lord is my helper neither will I feare what man can doe vnto me Of like sorte is the counsell of King Salomon Prou. 23.6 Eate thou not the bread of him that hath an euill eye And the prayer of King Dauid his father Psal 141. Let me not eate of the delicates of the wicked c. The next grace and vertue requisite to the Christan receiuing of such giftes and benefites as may lawfully expediently be receiued for necessarie reliefe and comfort it is Reuerence For they must be receiued not simple as from men but with a reuerent regard of Gods spiciall goodnes in mouing the heartes of his good seruantes and deare children by his holy spirit to haue so louing and tender a care ouer vs. Yea it is the part of all such as are succoured this way so to consider of Gods owne goodnes herein that they may humblie acknowledge themselues vnworthy of so greate a grace and fauour according to the example of Iaakob Gen. 32.10 who saith vnto God I am lesse then any of thy benefites And as King Dauid saith 2. Sam. 7.18 Who am I ô Lord God and what is my house that thou hast brought me hetherto c. Such humility I say ought to be in those that are succoured by the honorable instrumentes of Gods bounteous goodnes and mercie It is verilie specially in times of great distresse no lesse to be esteemed then if God should cause the cloudes of heauen to raine downe Manna as he did for the reliefe of the Israelites according to that comparison which the Apostle Paul maketh in the same respect A Gift is to be receiued reuerendlie 2. Cor. 8.15 And the rather is this estimation to be made of it if such be in any singular manner beneficiall to any who were before strangers to their benefactors and had performed no dutie whereby they might be induced therunto Finally to make this point of reuerend receiuing of benefites more familiar and plaine this we say that the reuerence which is due to benefactors is such a reuerence as belongeth from dutifull children to their louing and kind parents For in so much as they doe the part of parentes to so manie as they doe relieue and cherish it is good reason that these againe should yeeld a childlike duetie and honour vnto them according to the 5. commandement of almightie God Honour thy father and thy mother c. And thus we haue a good occasion after this mention of honour to proceed to speake in the third place of thankfulnesse seeing this beeing the third grace requisite to to the Christian receiuing of giftes is also a fruite of that honourable reuerend account which ought to be made of all good and beneficiall Patrons and friends Of the which dutie it behoueth euery one whom it concerneth to be the more carefull because it is the preseruatiue or rather a certaine seed for multiplication of benefites For to such as shall be found truly thankfull and walke in good dutie the Lord will continue the beneficence of his seruantes yea he will amplifie and inlarge them so farre as he knoweth to be meete and expedient for any of his obedient children But it may be here obiected that we must on all hands giue all our thanks vnto God seeing all good things come of his bountie alone and he requireth it also as a spiciall dutie of his worship saying as we read in the 50. Psal Offer ye prayse vnto God And againe in the same Psalm He that offereth praise glorifieth me It is true no man may deny it God onely is to bee thanked and praysed with religions diuine praise A Gift must be receiued thankefully which doe indeede belong onely to him that is the author
therof they are bent to warre Hetherto of the complaint of Dauid Now how the Prophet Ieremie complaineth against the same kind of most vnthankefull men we read in his prophesie chap. 18.20 And he putteth vp his complaint to God appealing from such vnequall aduersaries to the most righteous Iudge Shall euill be recompenced for good saith the Prophet For they haue digged a pitte for my soule remember that I haue stood before thee to speake good for them and to turne away thy wrath from them Where it is worthy to be marked that Praier is reckned for a singular benefit to those that are praied for euen by the iudgement of the Lords high court of heauen how lightly soeuer they through their owne wickednesse esteeme of it and frustrate the effect thereof Such is the complaint of the Prophet Ierimiah Whereby together with the former complaints of Iob and Dauid they all beeing very good and mercifull men we may perceiue what is the intollerable vnthankfulnesse of the children of this world against the children and seruants of God who doe euerie way seeke to procure the greatest and best good they can vnto them But what is all this in comparisone of that vnthankefulnesse of the Iewes to our Sauiour Christ mentioned before who notwithstāding he was infinitly aboue all other whether Dauid or Ierimiah or anie other or all both Prophets Kings and Priests most tender in all compassion and most bounteous in the exercise of all goodnesse toward them and all men they were neuerthelesse most ingratefull yea most malitious and spitefull against him to the death as we saw from the 10. chap. of the Euangelist Iohn and as the effect it selfe confirmed by experience and most diuelish practise in the end And touching experience who is it euen to speake generally that exerciseth himselfe in doing good whether to the bodies and outward state of men or to their soules and true welfare thereof specially if they make that the end of all their kindnesse to drawe them from sinne to faith and obedience to God as all right good godly men do Who hath not I say some vncomfortable experience of vnthankefulnesse yea of bad requital at the hands of those whose benefit and saluation they seeke The good vse now both of experience and of examples of vnthankefull persons must not be thereby to discourage the minds of any from dooing good that their loue should be quenched by the vnkinknesse or hatred and malice of other but according to those former good examples of well doing we looking principally to the vnweariablenesse of our Sauiour Christ in most constant continuance of dooing the greatest good though he was requited at the handes of the most part with the most bitter and worst requitall that might be we also euerie one in his measure may confirme our selues in a good and mercifull course against all offences whatsoeuer yea though they doe at any time a rise from such at whose hands we should least looke for them euen such as any haue reputed to bee most faithfully affected toward them For doubtlesse the worke of all such shal be of speciall account with the Lord who assuredly will so much the more aboundantly requite the constant goodnesse and mercie of his seruantes by how much they are worse recompenced in this wicked world But on the contrarie as touching all vnthankeful ones by how much they render the greater euill for the greater good The punishment of vnthankefulnes to men they shall be sure to haue so much the greater portion of the greatest punishment and vengeance that may be from the iust hand of God who challengeth vengeance to belong vnto him and will certainelie and fully repay Note also the sin of vnthankfulnesse is great euē in this that in dscourageth many from liberality causeth the loue of many to waxe cold as our Sauiour Christ teacheth Matt. chap. 24.12 It should not bee so but experience sheweth it to be true by reason of mans infirmity Wherefore not without cause haue euen the heathen condēned vnthankful persons as common enemies to the poore needy as he himselfe protesteth Rom. 12.19 and Heb. 10.30 and in manie other places Of this punishment of vnthankfulnesse therefore let vs now henceforth come to consider Here first of all the holie Prouerb offereth it selfe for a plaine and familiar confirmation For he that rewardeth euill for good as saith King Salomon speaking by the holie Ghost euill shall not depart from his house chap. 17. verse 13. And in that he maketh mention of the house of the vngratious or mischieuous vnthankfull man which is the highest degree of vnthankfulnes it is more then if the holie Prouerb had affirmed that euill should rest vpon his owne person alone For hereby it is plaine that in so much as vsuallie the wife and children and seruantes of the vnthankfull man are wrapped in his sinne for naturallie we are all of vs vnthankfull and will easilie be drawne into it therfore they are partakers of the punishment with the master of the familie vnles happilie they shall by the grace of God winde themselues out of the guiltinesse of his sinne like as that godlie wise Abigail and her seruantes did from partaking with Nabal her husband in his sinne and so escaped the punishment hasting toward them all by meanes of the same Wherefore to say no more of Nabal that great and rich churle saue onelie this that in so much as Dauid beeing with his foure hundreth men in the wildernes of Paran was verie good to the seruantes of Nabal so that his men tooke nothing from them but were as a wall of defence both night and day thereupon Nabals owne seruants tell their Mistresse that they feared some euill would suerlie come vpon their Master and vpon all his familie because of his churlishnesse 1. Sam. 25. verses 14.15 c. Let vs take a further view of some other examples how God hath punished this wicked vnthankfulnesse and how also he hath armed and authorised manie menaces and threatenings against the same which shall surelie in their due times and seasons take place against all offenders whether particular persons or whole people and nations Our first example to this purpose shall be the Egiptians who because they forgat that great preseruation which God gaue them by the hand of Ioseph against their seuen yeares of scarcitie dearth and famine and for that they dealt verie cruellie against the people of Israel for whose cause God vouchsafed to blesse them they were afterward destroied both they and their king by the mightie and high hande of the Lord from heauen And the rather because they despised the more gentle corrections of the Lord whereby he called them to repentance Exod. 1.8 c. and chap. 7. c. and ch 14.16 The Ammonits Moabits Edomits who were fauorably dealt withal by the people of Israel whē they came out of the land of Egypt and passed by them toward
performed in this worthy seruice for the reliefe of the poore such as shall be found to be so indeed as the Apostle speaketh in the like cause 1. Tim. 5.3.5 And the same God grant that euerie one to his power smaller or greater may according to the mind and pleasure of our higher powers and chiefly of God himselfe not onely indeuour the preuenting of euery mischiefe not beseeming the Gospell of Christ but also by all meanes labour the furtherance aduancement of so worthy a work as is the practise of mercie to the strengthening of iustice which being well disposed and imployed together are answerable to the goodly brasen pillers of the porch of Salomons Temple Iâ—ciâ— Boaz to the establishing coÌ„firming of the Princes throne of the coÌ„mon wealth and of all lawfull callings trades traffike therein as it were froÌ„ the Sion of the Lord. So great tender care hath the Lord that the poore of his people should for his sake be mercifully liberally prouided for Now therfore for the issue of this speach may it please you right Honorable so far to fauour the present indeuour of your humble Orator that this Treatise following dedicated to your Honor intended for a gratulatory monument of the aboue named Act of ParliameÌ„t which shutting the doore against idlenes all vnthriftie wastful misplacing of almes doth open the gate to the blessed practise of true liberalitie in such sort that true thankfulnes also may therwithal be let in which before weÌ„t a roguing with those that regarded no home may by the allowance acceptation of your Honor be some furtherance to the work euen to the best that this so weake a hand could attaine vnto And thus most humblie heartilie beseeching God of his infinit goodnes mercy eueÌ„ for our Lord Iesus Christs sake to blesse preserue you long in your right honourable healthfull coÌ„fortable estate here in this present life to his own glorie to the seruice of her excellent Maiesty for the iust peaceable gouernmeÌ„t of the coÌ„mon wealth to the ioy comfort of al that do wel to the terror of the rest so long as they shal continue in their vngratious vnciuill courses And likewise beseeching God that after this life ended when you haue seâ—ued your time according to the counsell of God you may haue your part in the inheritance of his heauenly kingdome among the rest of his most honorable Saints I craue of your Honor all fauorable pardon of my boldnes in presenting and dedicating these my poore labours vnto you vnder the credit and protection of your name From Culford in Suffolke the 13 of May 1600. Your Honours in all humble and Christian dutie to command ROBERT ALLEN A GENERALL INscription of the Treatise following TO all beneficiall Christians vvho loue and practise goodnesse and mercie to the relieuing of their poore and distressed brethren and to all that do receiue the holy and Christian beneficence of their good mercifull relieuers in anie time of their need For a token of thankes to the one and for an admonition and spurre of thankefulnesse to the other with all dutifull and heartie desire that through the blessing of our bounteous good God it may be a helpefull incouragement to all for continuance and increase in all well-doing R. A. a Minister of the holie Word and Gospell of our Lord Iesus Christ as one greatly indebted to all offereth this poore mite which as touching this shot and reckening is euen all which for the present he hath Crauing herewithall that seeing by the goodnes of God there is first a vvilling mind it may be accepted according to that he hath and not preiudiced for any want of that which he hath not according to the priuiledged rule of the Apostle Paule 2. Cor. 8.12 the equitie whereof as well agreeth to thankefulnesse for benefites as to beneficence it selfe Crauing furthermore no other reward then the benefite of your faithfull prayers that he together with your selues may haue all meete and conuenient sufficiencie in all things and abound in euery good worke through the rich grace of God mightily abounding toward vs all euen for our Lord Iesus Christs sake who though he was most rich yet willingly became most poore that through his pouertie all of vs might be made rich To him therefore with the Father and the holy Ghost one onely true God be all praise honour and glorie for euer and euer Amen A Treatise of Christian beneficence and of that like Christian thankfulnesse which is due to the same SEing the whole argument of this our intended Treatise is called by the Apostle Paule The matter of Giuing and Receiuing Philip. 4.15 by a similitude borrowed from the vse of books of Account wherin is diligently entred and kept in record what each party hath from time to time deliuered or receiued the one from the other till the day of reckening doe come We will therefore according to the same his holy direction speake of it vnder those plaine and familiar termes following also therein the same his order and distribution concerning the parts or branches thereof In the former part which is of giuing giftes or benefites indeuouring as great plainnesse as we can we will in the first place consider what giuing is Secondlie what sundrie vertues are required to the right manner of Giuing and therwithall on the contrarie what be the vices which do either altogether hinder or at the least corrupt the same if they be not shunned auoided Thirdlie what is the reward of right christian giuing Fourthlie what the punishment of illiberalitie and not Giuing is Last of all certaine answers shall be made to such obiections as Satan and mans owne corrupt couetous or distrustful and vnbeteeming affection do mightilie suggest to the hinderance of holie beneficence yea euen to the vtter suppressing of it if possiblie the Deuill could atchieue winne the same This shall be the order and contentes of the first part of our Treatise concerning Giuing In the latter part which is of Receiuing gifts or benefites we will likewise in as plaine an order maner as we can attaine vnto declare first what that Receiuing is whereof we speake Secondlie what graces or vertues are requisite to the right maner of Receiuing gifts and benefits and there with also which be the contrarie vices And in the third place we purpose to shew the greatnes of the sin of vnthankfulnes and accordinglie how grieuous punishment belongeth to all vnthankful irreligous Receiuers whosoeuer they be that shall vnchristianly wast consume that which is christianlie giuen bestowed vpon them Finallie we will adde a certaine Florilegie if we may so call it that is a collection of choise sentences out of the best sorte of writers both former latter christian and philosophicall such as God vsed among the heathen to cherish that light of naturall vnderstanding and
there be a continuall charge giuen against it both by Timothie and also by all other ministers of the Gospell to the end of the world Charge them saith hee that are rich in this vvorld that they be not high minded and that they trust not in vncertaine riches but in the liuing God who giueth vs aboundantly all thinges to enioy That they do good and be rich in good vvorks and ready to distribute and communicate Laying vp for themselues in store a good foundation against the time to come that they may obtaine eternall life 1. Timoth. chap. 6. verses 17.18.19 In the which wordes note also that together with this morall precept of humilitie toward men hee leaueth no place for opinion of merit with God which is the height of pride A Gift must be giuen in righteousnes and in truth the most strong poison and bane of all true beneficence yea that which vtterly peruerteth and destroyeth whatsoeuer good thing a man may seeme to doe Hetherto of the first branch of our Definition or description of Giuing that it is a free or franke and liberall imparting or communicating to other It followeth now that it is a communicating of some meete and conuenient portion of that wherewith God of his goodnesse hath blessed euery one aboue the rest of his people wherein these three things do offer themselues to be considered of vs. First that Christian Giuing or liberall beneficence is to bee prractised in righteousnesse and of that which is a mans owne iustly obtained and gotten Secondly that Beneficence and the actions thereof are to bee ordered wisely and according to good discretion Thirdly that it is a dutie belonging to euerie Christian whomsoeuer God hath in any measure made able to spare any thing to relieue his brother or neighbour who is more poore and needie then himselfe Of all and euerie one of these let vs consider in the same order Touching the first of these three points namely that Christian beneficence is to be perfourmed of that which is our owne iustly gotten howe can wee thinke that it should be otherwise seeing God requireth of all his seruants both high and lowe rich and poore that alwayes in all things they do exercise iustice and iudgement According to that which we reade Psalme 106.3 Blessed are they which keepe iudgement and do righteousnesse at all times In which respect also the seruantes of God are euerie where in the holy Scriptures noted by this propertie in generall that they loue righteousnesse And more particularly concerning this dutie of liberality and beneficence which we speake of the verie almes which the seruants of God are to giue and which only God alloweth it beareth euen the name of Righteousnesse and that not onely because it is a dutie of right and iustice to be perfourmed toward such as haue need but that therewithall likewise we might be giuen to vnderstand that it is iust and right that almes should be giuen of that which is righly a mans owne and not of that which is gotten by any vnrighteous dealing To this purpose tendeth that which we read Deut. 24.13 where the Lord our God speaking of right mercifull dealing to the poore saith that it shall be accounted for righteousnesse to such as duly practise the same And Dan. 4.24 the holy Prophet exhorting the vniust and cruel Tyrant to take thence forward a iust and mercifull course he counselleth him to break off his sinnes by this kind of righteousnesse and mercie toward the poore And Psal 112. vers 2. The Spirit of God speaking of the right mercifull and true almes-man indeed he alleadgeth by his holy Prophet that his righteousnesse is a ioynt companion or rather a guide of his mercie He is mercifull saith the holy Ghost and full of compassion and righteousnesse And againe He hath distributed and giuen to the poore his righteousnesse remaineth for euer The which place of Scripture the Apostle Paul citing to the same purpose 2. Cor. 9.9 he expresseth the liberalitie of the mercifull man by the same word Righteousnesse though our English translation vseth another word saying in the same sence His beneuolence endureth for euer And verse 10. God will increase the fruite of your beneuolence Prouentus iustitiae The Greeke text is in either verse DICAIOSVNE righteousnesse as it is in the Hebrue TSIDQATH Likewise in the beginning of the sixth chap. of Matth. in steed of almes which is in the Greeke the Syrian word after the maner of the Hebrue phrase as also of the Chalde as Tremelius in his note vpon the same place well obserueth is righteousnesse in so much as almes is not the least part thereof For to speake truly no man can worthilie beare the name or doo indeede the part of a liberall man vnlesse he be first a righteous and iust dealing man Liberalitie giuen of an other mans goodes is no liberalitie from the hand of an vsurper though he seemeth to be the giuer of them It is rather his theft and fraude or else his oppression and rapine it is not his liberalitie O how much better were it for such a one to make restitution rather then to beare the face or rather the visaâ—d of a liberall and mercifull man verilie almes of that which is gotten by iniquitie is abomination to the Lord. The crie of him who hath beene oppressed spoiled or defrauded will be louder in the eares of the Lord for vengeance then the praier or thankes-offering of the other for blessing and reward For what reason or equitie is there that some small portion which vnrighteous men giue of that vnmercifull yea cruell hauock and spoile wich they haue made should take away any guiltinesse of their great and grieuous sinne Wherefore let so manie as minde to make practise of true liberalitie hearken in the feare of God to the wise counsell of king Salomon Prou. ch 5.15 Drinke saith he the water of thy cisterne and of the riuers out of the middest of thine owne well Let thy fountaines flowe forth and the riuers of waters in the streets that is ioyfully enioy and vse that portion of outward blessings which God hath in mercie as a fruit of thy honest labour or otherwise as it hath pleased him to bestow vpon thee not onely for thy necessitie but euen for thy sober delight and comfort also prouided that of that which thou maist spare as it were the ouerflowings of thy full cisterne others that stand in need and are as the drie and thirsty ground may be mercifully refreshed and relicued by thee And then it followeth in the same place for a further instruction But let them be thine euen thine only and not a strangers with thee that is order the matter so that through no euill or intemperate abuse of thine God be prouoked to alienate thy goods from thy selfe to any other of the which iudgement he had spoken before in the tenth verse of the same chapter A gift must be giuen
so manie as for the present God shall bring to hand And first that offereth it selfe which we do reade chapter 11. verse 17. He that is mercifull saith the Spirit of God by the wise king rewardeth his owne soule That is to say hee doth so gratious and acceptable a dutie before God when it is done in faith and obedience to God that God of his rich and free grace and mercie will surely reward it vnto him and in the same chapter verses 24.25.26 There is that scattereth and is more increased The liberall person shall haue plentie and he that watereth shall haue raine Hee that withdraweth corne the people will curse him but blessing shall be vpon the head of him that selleth corne That is of him that exerciseth mercie in his prising and selling of it labouring in hard times to mitigate and being downe that extreme price which vnmercifull men striue to bring it vnto For as touching deare sellers such of whom the common prouerb may be affirmed that The more they heape to wit to themselues the worse they cheape to others such cannot in truth be euer right good and liberall dealers They pull downe that with their left hand which they seeme to build with their right and so they frustrate their reward Whereupon also it followeth in the same chapter of the holy Prouerbes He that seeketh good things getteth fauour but he that seeketh euill it shall come vnto him And in the 19. chap. vers 17. thus we reade He that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen And who can wish or desire any more sufficient surety or better pay-maister then he Againe chap. 21. vers 21. He that followeth after righteousnesse and mercy that is he which is diligent in pursuing and taking hold of all good occasions to practise the duties of righteousnesse and mercie shall find life righteousnesse and glorie And againe chap. 22.9 He that hath a good eye that is to say a mercifull eye which will behold and therewithall tender the necessities of the poore shall be blessed for he giueth of his bread to the poore Likewise ch 28.27 He that giueth vnto the poore shall not lacke Thus much out of the holy Prouerbes In the booke of the Preacher ch 11.1 c. Cast thy bread vpon the waters saith the same most wise king a Prophet of God for after many dayes thou shalt find it Giue a portion to seuen and and also to eight c. In the which wordes king Salomon like as the Apostle Paul also hath done as we saw before compareth the actions of Christian liberalitie and benficence to a seed time after the which followeth in due season the increase of the haruest And in the same place he prosecuteth this similitude in verie excellent maner thereby to prouoke to the diligent speedie and constant following of this most husbandly plow For He that obserueth the wind saith king Salomon shal not sowe and he that regardeth the cloudes shall not reape that is he that will suffer himselfe to be hindered from doing good by casting of doubts through vnbeleefe or by any other stumbling blocke which the diuell shal cast in his way he shall misse the haruest because he hath lost the seed time To the preuenting of which so great a dammage king Salomon exhorteth as followeth In the morning sowe thy seed and in the euening let not thy hand rest for thou knowest not which shall prosper this or that or whether both shall be alike good In the 18. chap. of Ezek. vers 7.8.9 and againe verses 16.17 The Lord doth verie earnestly assure his people that whether a man be the father of a wicked sonne or the son of a wicked father such is the equitie of his gratious dealing that if he himselfe be not an oppressour but hath restored the pledge to his debtor hath spoiled none by violence but hath giuen his bread to the hungrie and hath couered the naked with a garment And hath not giuen forth vpon vsurie neither hath taken any increase but hath withdrawne his hand frō iniquitie and hath executed true iudgement betweene man and man And hath walked in my statutes and kept my iudgements to deale truly he is iust he shall surely liue saith the Lord God And yet moreouer and beside all the testimonies hetherto rehearsed we haue a notable place in the 58. chap. of Isaiah verses 6 7 8 9 10 11 12. The words are verie mightie to incourage and draw on euery good and faithful man both Iew Gentile to exercise the actions of goodnesse and mercy For after that the Lord hath by his holy Prophet rehearsed what he requireth to be done namely that euery heauie burthen be taken of that the oppressed be let go free and that euery yoke be broken That bread be dealt to the hungrie that the poore which wander he meaneth not voluntary beggers and wandering rogues but such as be inforced to leaue their place by some vrgent calamitie be brought to mens houses When a man seeth the naked to couer him and not to hide a mans self from his owne flesh After this rehearsall of the duties and that in more pressing maner then is here repeated then followeth the gratious promise of God in these words Then shall thy light breake forth a◠the morning and thy health shall growe speedily thy righteousnesse shall go before thee and the glorie of the Lord shall imbrace thee Then shalt thou call and the Lord will answer thou shalt cry and he will say Here am I if thou take away from the middest of thee that is out of thy heart the yoke or the tying wherwith the heauy burthen is as it were fastened to the backe the putting out of the finger and wicked speaking that is euery inhumanity and grieuance And then it followeth on the contrarie If thou poure out thy soule to the hungrie and refreshest the troubled soule then saith the Lord shall thy light spring out in the darkenesse and thy darkenesse shall be as the noone day and the Lord will guide thee continually and he will satisfie thy soule in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters faile not And they shall be of thee which shall build the old wast places thou shalt raise vp foundations form many generations and thou shalt be called the repairer of the breach and a restorer of the pathes to dwell in Now what man though of his owne disposition vnmercifull and illiberall as all of vs are if he shall dulie consider this manifold and bounteous promise of God and if he shall gather but one sparkle of faith to beleeue that God is faithfull and his word true can chuse but he must bee affected at the least after the manner of king Agrippa Act. chap. 26. vers 28. to confesse that almost it perswadeth him to become
mercie as it is sayd of the prayers of his good seruants so may it be affirmed of all their good and kinde dealings that they shall be turned vpon their own bosoms according to that we reade Psal 35. vers 12.13.14 O therefore how I beseech you should not the earnest consideration of these things mightily preuayle to moue euery one in whom there is any sparkle of grace to minde this practise of Christian beneficence and mercie toward the poore of Gods people according to euery mans abilty And euen for the same cause also as hath bene before expressed to separate and lay aside a portion before hand of that blessing which God giueth That so we may haue alwayes a purse or coffer to this spirituall vse and seruice of the Lord as well replenished as may be And to this so blessed an end that all which haue aboundance should cut off as much as may be all superfluous and vaine expences in apparell in diet in building in plate in houshold stuffe and in euerie costly and curious ornament whatsoeuer is to any in his place and calling aboue that which is sober and meete For by this wise prouident and sober course not onely the richer but also such as be of lesse wealth shall find both a more richer treasurie to defray all charges this way and also a more readie heart and hand to extende their helpe toward all good reliefe And otherwise it will come to passe that though we be ouercome to giue yet will it be yeelded so vngainely from vs as it were the small sparkle out of the hard flint or as sawe-dust grated out of the belly of the hard oake or to speake the fairest of it it will be but as a thinne and short eare of corne out of a verie barren and vnfruitfull soyle So that loosing all grace in the giuing it doth make the gift it selfe voyde of all blessing like vnto the light and waste seede which being sowne taketh no roote in the ground Verily if we could earnestly and ingeniously consider with our selues and lay together all the reasons which are to be weighed in this argument as namely for a taste that in so doing wee perfourme the dutie of good and faithfull Stewards to God in the right disposing of those his creatures which hee hath betrusted vs withall that thereby we preuent much murmuring and sin and much vniust dealing by pilferie and deceit yea infinite dangerous snares and temptations whereby the diuell spoyleth weake Christians as may easily appeare vnto vs by the prayer of holy Agur Prou. 30. chap. 7.8.9 Giue mee not pouertie prayeth wise Agur lest I be poore and steale Reasons mouing to beneficence and take the name of my God in vaine It is one of the two principal things which he earnestly craued of God that he might obtaine at his hands so long as he had to liue And further if we would duly consider that we refresh the soules of the the best stayed seruants and saints of God Epist to Phile. vers 7. By thee the bowels of the saints are comforted that we mitigate the heauie burthen of their cares and sorrowes and so make their liues more comfortable to them that hereby wee giue them occasion to poure forth many heartie praises and thankesgiuings to the honour and praise of God Moreouer if we would consider that hereby we gather much peace and assurance to our selues that we are in Gods fauour in so much as hereby as Saint Iohn saith We know that we are translated from death to life if we loue the brethren 1. Ioh. chap. 3. vers 14. Likewise that whatsoeuer wee bestowe this way is the safer and surer portion of all our riches according as one truly saith that The most liberall men are the most rich men in all the world Adde also that we mollifie the hard heartednesse of our enemies and mittigate the enuie of those that be spiteful and malignant while we doe good vnto them And yet further that we defeat the moth the canker and the thiefe and store vp our treasure in heauen as our Sauior Christ teacheth vs. In like manner that we are vnder the blessing of the prayers of the poore which is as a princely protection sealed vnto vs as it were with the broad seale of the kingdome of heauen Iob. chap. 29.13 Finally that we are therein blessed of God himselfe with all kind of blessings in this life and shall more comfortably leaue this world whensoeuer God shall call vs out of it If I say we would diligently weigh these reasons and other of like sort it could not be but they wold mightily weigh with vs to prouoke vs to a most willing and chearefull practise of so blessed an exercise Whereupon also it is cleare from this discourse that the errour and dotage of all such is very grosse palpable whosoeuer forgetting that Godlinesse is gaine do pursue and follow after gaine rather then godlinesse that euen vnder the profession of true godlinesse and pure and vndefiled religion contrarie to that of the Apostle Iames. chap. 1.27 Pure religion and vndefiled euen before God the Father is this to visite the fatherlesse and widdowes in their aduersitie and to keepe himselfe vnspotted of the world And to that Matt. 9.13 I will haue mercie and not sacrifice For mercie is a great and weighty matter of the law Matth. chap. 23. verse 23. It may appeare also that they do greatly deceiue themselues and preiudice the truth and promises of God who standing aside to behold some few examples of those that in the practise of beneficence seemed to fall into decay as if their goodnesse must needes be the cause thereof and so harden their hearts against all good estimation of this excellent vertue For say some do ye not see how such and such a one haue brought themselues behind hand by their entertaining of Preachers c. We thought it could not last long Whereas rather they should blame themselues if any such decay hath bene because it came the rather to passe vpon other because they contrary to their dutie let too great a burthen lie vpon a few which would haue bene light and easie if these idle beholders wold haue set to their helping hand For want whereof they haue endangered themselues to a greater and more irrecouerable losse seeing they haue thereby purchased the displeasure of God and made themselues subiect to his seuere punishments which followe vpon the neglect of mercie as wee are now to declare in the next chapter The punishment of not giuing CHAP. IIII. Of the punishment of illiberalitie and not Giuing IN so much as the gratious acceptation wherewithall God vouchsafeth to accept and reward the beficence and liberalitie of his seruants may be the more liuely illustrated set forth from the contrarie dislike yea earnest displeasure and holy indignation which he beareth against prophane illiberall couetous mercilesse and cruell persons for all
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
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
fauour shewed and all concealing of benefites bestowed But that vnthankfulnes passeth all saith a third which maketh the good will of him that hath deserued well the occasion of his vnthankfulnesse For as experience sheweth some are so wicked that they delight to speake the worst of those that haue deserued best of them So true is it that an other saieth It is more safe to offend some then to deserue well at their hand More safe I saie for the auoiding of their ill tongue in so much as they seek to make proofe by their hatefull dealing that they are nothing beholding to a man But leauing all other writers let vs come to the holie Scriptures themselues and from them learne what iudgement the Lord God who in all thinges iudgeth most righteous iudgement hath of this sinne and consequentlie what punishment he hath awarded against the fame And first let vs begin with vnthankefulnes to his owne most bounteous and diuine maiestie seeing vnthankfulnes to God is the roote of all vnthankfulnes to men And againe vnthankfulnes to good men redoundeth from man vpon God himselfe whose worke onelie both the worke and also all affection and disposition of the heart of man to goodnes and mercie is For seeing as our Sauiour Christ affirmeth None is good saue one which is God Matth. 19.17 it must needes followe that who soeuer hath anie sparkle of true goodnes or inclination to goodnes in him he hath receiued it as a grace from the good spirit of God Wherfore I doe willingly suppose that how soeuer it may seeme not so properly pertinent to this Treatise to speak of vnthanfulnes to God that yet I shall not perfourme altogether a thanklesse office to beginne herewithall and so proceede to that vnthankefulnesse which is in man toward man First therefore to lay forth the haynousnesse of the sinne of vnthankfulnesse to God the onely fountaine of goodnesse that one place in the first chapter of Paules Epistle to the Romanes verses 21.22.23 may aboundantly suffice The Gentiles saith the holy Apostle are left without excuse Because that when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to be wise they became fooles For they turned the glorie of the incorruptible God into the similitude of the image of corruptible man and of birds and of foure footed beasts and of creeping things c. Behold here what a great palpable darkenesse followeth vpon the putting out of the light of knowledge by miserable vnthankfulnesse and also what a floud of wickednesse breaketh in by the pulling vp of this sluce as it were For no doubt if the Gentiles had bene thankefull to God in any measure of truth as they ought to haue bene considering the Lord left not himself without witnes among them as the same Apostle testified Act. 14. verse 17. in that he did good and gaue them raine from heauen and fruitfull seasons filling their heartes with ioy and gladnesse they had surely preuented all that extremitie and outrage of iniquitie which for want hereof they fell into The same thing doth the same Apostle giue againe to vnderstand in his Epistle to the Ephesians chap. 5. verse 4. in that he opposeth it vnto manie sinnes that is to fornication and all vncleannesse and couetousnesse and filthines and foolish talking and iesting all which as the Apostle telleth christians are thinges not comelie in that I saie to all these vices he opposeth this one singular vertue of Thanksgiuing As though he should saie this ought to be as a strong barre against all them wheras on the contrarie if thankfulnes to God be wanting and no due consideration had of his mercies the doore is set wide open vnto them Not without great cause therefore doth the Lord by his holy Prophet Isaiah chap. 1. ver 2.3 c. so vehemently reproue his people for their vnthankfulnesse vnto him Heare ô heauens hearken ô earth saith Isaiah for the Lord hath said I haue nourished and broght vp children but they haue rebelled against me The Oxe knoweth his owner and the Asse his maisters cribbe but Isarael hath not knowne my people hath not vnderstood Ah sinfull nation a people laden with iniquitie c. So then we may easily perceiue that this sinne must needs be a hainous sinne which traiterously letteth in so huge an hoste of enemies to trouble heauen and earth as it were What shall we therefore make lesse of vnthankefulnes to God then to be an vtter trāpling of all Gods gratious benefits blessings and mercies vnder our feet what shall we make it lesse then as a whirlepoole or bottomlesse pit to sink swallow vp consume the blessings of God to no good vse how infinitly soeuer they be Yea how can we make it lesse then to be a most contemptuous lifting vp of the heele against God himselfe after the maner of the pampered beast which very mischieuously striketh his master frō whom he hath all his prouender Deut. 32.13 c. He that should haue bene vpright when he waxed fat spurned with his heele c. Finally what can any man make lesse of it then a most rebellious arming of men euen like Giants to fight against God in heauen as it were with his owne artillerie and weapons here vpon earth The sin therefore being so hainous how thinke we can it stand with the perfect iustice of God that the punishmēt should not accordingly be very sharpe The punishment of vnthankefulnes to God yea manifold and most grieuous and heauie And verily so it was vpon all Israel as followeth in that first chapter of the prophesie of Isaiah For in respect of the sundrie great plagues which fell vpon them for the same their vnthankfulnesse to God they are compared as it were to some spittle-house man who hath no part sound in him For as the Prophet frameth his description of their pittifull estate From the soale of the foote vnto the head there was nothing whole but woundes and swelling and sores full of corruption that also without wrapping and binding vp and without mollifying with oyle c. Read also Psal 78. and Psal 106. The Apostle Paule also in that his first chapter of the epist to the Rom. alleaged before sheweth how horribly the Gentils were punished for their vnthankfulnes he writing thus of them from the 24. verse of the chapter Wherefore also saith the Apostle God gaue them vp to their hearts lustes vnto vncleannesse to defile their own bodies betweene themselues c. And ver 28. he openeth the cause of it For saith he as they regarded not to know God euen so God deliuered them vp into a reprobate mind to do those things which are not conuenient They being full of all vnrighteousnesse fornication wickednes couetousnes maliciousnes c. This verily is a most grieuous punishment when one sin of the wicked
vnto it It followeth that we consider likewise of vnthankfulnesse to men both how greuious the sinne is and also who seuerely God will punish it according to the testimonies of his holy Scriptures as was propounded and determined before Concerning the greatnesse of the sinne of vnthankfulnesse betwixt man and man that place of holy Scripture 2. Tim. 3.1 among sundrie other places The greatnes of the sin of vnthankefulnesse to men may iustlie be one where the Apostle rehearseth it among those hainous and noisome sinnes by the abounding whereof the times should growe verie perillous in the last daies For men saith the Apostle Paul shall bee louers of their owne selues couetous boasters proud cursed speakers disobedient to parentes vnthankfull c. vnthankfulnes therfore being one speciall sinne Whereby the times will growe perillous or grieuous and tedious yea euen to good merciful men while they shall see all beneficence troden vnder foote and peruerted by the which they would gladlie drawe manie to the loue and obedience of the Gospell of God it can not be lesse esteemed then for a verie hainous sinne And the rather also because not onelie the beneficence of other good Christians cannot preuaile to drawe them to the loue of godlines but euen the beneficence and all reuerence which is due to Parents is easilie despised of vnthankefull persons For if children shall despise their Parentes and all that they haue done for them in the care and cost of their education whom then will they regard To whom can they be ingenuouslie thankfull And therefore is it also that in his diuine wisedom our S. Christ doth so vehementlie inueigh and cry out against the Pharisies who by their blinde and couetous traditions hindered the thankefulnes and remuneration and recompence which children owe to their poore Parentes they thereby making the lawe of God namelie the fift commandement Honour thy father and thy mother of no authoritie as our Sauiour chargeth them Mat. 15.3.4.5 c. And Iohn ch 10.31.32 and before that ch 8.44 he conuicteth manie of the Iewes to be the children of the Deuill and not of God because they went about to stone him who had wrought manie good workes among them And verilie infinit was the goodnes and mercie beneficence which our Sauior Christ wrought aboue all other men that euer were both to the soules and also to the bodies of an infinite number of men while he was in his humanitie here vpon the earth though indeede he distributed no great summes of money among them And yet behold al was not able to subdue this furie of vnthankfulnesse which had bereaued them of all dutifull regard of his good workes wrought among them See therefore the strange nature of this sinne which where it taketh place breedeth the greatest trouble and disquietment yea the greatest malice and outrage that may be further then it is curbed and restrained by the almightie power of God which onely is able to suppresse the furie of the wicked Here therefore we are againe to obserue that albeit vnthankfulnesse to men did rest onely in the neglect of the dutie of thankes yet were it to be condemned much more among Christians then among the heathen whose great hatred against it we haue seene testified before And so we find it noted to the reproofe of Pharaohs butler Gen. ch 40.23 because he did so long forget Ioseph who had bene so great a comfort to him while he remained in prison with him yea because he forgat him although Ioseph had intreated the Butler to shew him mercie and to be a meanes to Pharaoh that he might be deliuered out of his vniust imprisonment But we see that vnthankfulnesse to men goeth not alone likewise as we saw before that vnthankfulnesse to God goeth not without an vnruly traine And therefore also it maketh it selfe so much the more hainous and troublesome or grieuous as the other hath shewed it selfe to be Whereupon let this now be noted for a graue and weightie admonition to all that so soone as the heart ceaseth to be thankfull for benefites receiued of good and mercifull men so soone doth it begin to grow hurtfull and pernicious against men The which admonition that it may the rather take place with vs let vs consider of the warnings which the holy Scriptures of God giue vs against this most wicked practise both by precept and by the discouerie and rebuke of those that haue wickedly practised the same And so will we come to the punishment of this sinne For Precept of admonition against it we may well call to mind that which the Apostle setteth downe Rom. ch 12.17 c. and 1. Thes 5 15. where the holy Apostle according to the instruction of our Sauiour Christ Matth. 5 44. chargeth all Christians to be so farre from recompensing good with euill that they should not recompence one euill turne with another but contrariwise that they should ouercome euill with goodnesse But that it doth not seldome fall out otherwise it may appeare by the complaints of the seruants of God against examples of contrary euil practise and also by common experience Of these euill examples of most vnthankfull practise we haue the speciall complaints of Iob Dauid the prophet Ieremie Of Iobs complaint we read in the beginning of the 30. chap. of his booke For after that he had protested his kind and mercifull course of life all the time of his prosperitie as hath bene alleaged in the first part of this Treatise out of the 29. ch he breaketh into this speach But now saâ—th he they that are yonger then I mocke me yea they whose fathers I might haue dispised to set with the dogges of my flocke that is to giue them a place among my poore shepheards and other heardmen to haue part of that which they cast to their dogges c. And then it followeth verse 9. c. Now I am their song and I am their talke They abhorre me and flie farre from me and spare not to spit in my face Because that God hath loosed my coard and humbled me they haue loosed the bridle before me c. This is the complaint of Iob. The complaint of Dauid is set downe in diuers places Namely Psal 7.4 where he saith he was vexed without cause of him whom he had deliuered And Psal 35.12 They reward me euill for good to haue spoyled my soule He had not onely one such a principall aduersary and as it were a ringleader or captaine but he had many other that ioyned with that chiefe aduersarie against him though they had no more iust cause to doe so then their leader had And Psal 38.20 They also that reward euill for good are mine aduersaries because I follow goodnesse And Psal 109.4.5 For my friendship they were mine aduersaries but I gaue my selfe to prayer And they haue rewarded mee euill for good and hatred for my friendship And Psal 120.7 I seeke peace but when I speake
vnmercifull sonne Shallum Shalt thou reigne saith the Lord by his Prophete because thou closest thy selfe in Cedar Did not thy father eate and drinke and prosper when he executed iudgement and iustice When he iudged the cause of the afflicted and poore he prospered was not this because he knew me saith the Lord And so the holy Prouerbe teacheth chapter 20.28 concerning euerie good king Mercie and truth preserue the King for his throne is established by mercie And therefore when the Lord speaketh of the most blessed king and of the most happie and stable kingdome that may be he describeth it to be such a kingdome whereof the king should be most mercifull to the poore and needy and that hee should preserue their soules c. This kingdome most happie and flourishing is onely the kingdome of our Lord and Sauiour Iesus Christ Psalme 72. verses 12.13.14 Thus we haue two examples out of the olde Tement Now one or two out of the new Testament and so will we draw to an end of this chapter In the beginning of the 10. chapter of the Actes of the holy Apostles the Euangelist Luke reporteth that the Angell of the Lord is from heauen a witnesse to Cornelius a religious and mercifull Captaine that his prayer and almes were come vp into remembrance before God and that therefore it pleased God to grant him the desire of his soule that he might be more perfectly instructed and confirmed in the Christian knowledge and faith of his saluation and the Angell telleth Cornelius further that God had for the same purpose appointed Peter who at that time lodged with one Simon a Tanner dwelling by the sea side in Ioppa that he should bee the Apostle and Minister of God to teach and instruct him and therefore willeth him to send thither for Peter All which came gratiously to passe according vnto the message of the holy Angell And it was doubtlesse a greater mercie and blessing to Cornelius and his familie and manie other of his kinsmen and speciall friendes then if hee could by any couetous pinching and sparing haue increased his worldly riches by manie thousandes yea greater then if by anie warlike valour and outward force hee could with with a few men haue conquered the whole world to himselfe Finallie that God might leaue to all posteritie a most memorable demonstration howe well pleasing to his Maiestie the sacrifice of beneficence and mercie is it hath pleased him that by the ministerie of the Apostle Peter euen now mentioned one Dorcas a Christian woman of singular mercie and liberalitie to poore Saintes should at the lamentation of manie Christians both widdowes and other who mourned for the losse of her bee miraculously raised vp from death to life Act. chap. 9. verse 36. c. God thereby giuing all to vnderstand both howe pretious his poore beleeuers and Christians are vnto him in that rather then they should be fosterlesse he will raise mercifull men and women out of the graue and also how deare they are vnto him who relieue such as hee maketh so speciall account of For they are the heires of the resurrection of the righteous to euerlasting life and happinesse in the kingdome of heauen Thus then euen by a fewe examples as by two or three witnesses which especially on the Lords behalfe may suffice for the establishing of any truth it may be euident vnto vs as the cause by the effect that the promises of God made to assure all mercifull men and women of his great fauour and blessing are not giuen forth in vaine So that as it is sayd of the vpright and righteous man Psalme 37. verse 37. Marke the vpright man and behold the iust for the end of that man is peace we may boldly affirme the same of the mercifull man For the vpright and iust man and the right mercifull man is all one as is euident in the whole tenure of the same Psalme God no doubt who moued king Dauid to remember to shewe kindenes to the sonne of Ionathan for that kindnes which Ionathan had in former times shewed vnto him For therefore did King Dauid allowe Mephibosheth the sonne of Ionathan alwayes to eate breade at his owne table as if he had bene one of the kinges owne sonnes 2. Sam. ch 9. The same God who worketh the same affection vsuallie in the heartes of all his good seruantes as we shall haue further occasion to declare in the second part of this Treatise yea that God who oftentimes turneth the heartes euen of verie wicked and cruell men to shewe kindenes to his children as the Egyptians to the Israelites and Esau to Iaakob c. He himselfe I say will much lesse forget them that be kinde to anie of his for that loue which they beare vnto him For as God is infinitelie more gratious mercifull and bounteous then man can bee so hath he by infinite degrees a more perfect remembrance to requite all kindenesses then they can possibly haue And as hee hath a most perfect remembrance infinitelie aboue man so also is hee most able aboue man to recompence all kindenesse in that hee is the Almightie and likewise most willing aboue man seeing hee is the most mercifull aboue all as was said euen now That God is thus most willing we reade 2. Cor. ch 9.10 He that findeth seed to the sower saith S. Paul wil minister likewise bread for food multiply your seed increse the fruits of your beneuolence That on all parts ye may be made rich to all liberalitie c. That God is likewise most able look back to the 8. verse of the same chap. God is able saith the same Apostle to make all grace to abound toward euery free-hearted and chearefull giuer for of such he there writeth And that God is not forgetfull we haue seene before from the 10. verse of the 6. chap. of the epistle to the Hebrewes Where it is worthy to be diligently noted of vs that God accounteth it a part of his righteousnesse to haue the worke and labour of the loue of his good beneficiall seruants in gratious remembrance For God is not vnrighteous saith the Apostle that he should forget c. Wherefore we may be euen as sure certaine that God wil not forget vs as we are sure that he neither is nor can be in any thing vniust Let vs not therefore as the same Apostle exhorteth chap. 10.35 cast away our confidence in this behalfe which vndoubtedly hath great recompence of reward Though man should forget those that haue deserued well of them Yea though as it doth not seldom fall out that man requiteth good with euill as Psal 38.20 They that reward euill for good as the holie Prophet complaineth are mine aduersaries because I follow goodnesse Yet God will at no hand deale so but though we can claime nothing by desert from him but we are to account our selues vnprofitable seruants as touching any benefite which we yeelde vnto him yet through his