and vnbeteeming niggardlinesse is abominable before the Lord whose most free and franke bountie infinitely exceedeth all whatsoeuer may possibly be yeelded either to him or his so neither can he like that there should be any either prodigall or immoderate wast or any proud vaine glorious or hypocriticall ostentation pompe in the practise of Christian liberalitie yea or that there should be any indiscreete ouer-reaching aboue anie any mans condition and state In that great famine which was vnder the Emperour Claudius Caesar according as it was foretold by Agabus who prophesied thereof Act. 11.28.29 the Disciples of Antiochia where they were first called Christians Euerie man according to his ability sent succour to the brethren which dwelt in Iudea And 2. Cor. 8.13 It is not saith the Apostle Paule that other men should be eased and you grieued But that your aboundance should supply their lacke c. It is well pleasing to God as hath bene declared already that euery one should so looke to his Cisterne at home that all leake not or run out abroad We haue seene also how the Apostle requireth speciall care at the hands of euery Christian for those that do more nearely belong vnto them 1. Tim. 5.4 A worthy example whereof we haue in the Patriarch Iaakob Gen. 30. verse 30. The little saith he to Laban which thou haddest before I came is increased to a multitude and the Lord hath blessed thee by my comming but now when shall I trauell for mine owne house also And afterward ch 42.1.2 Behold saith he to his sonnes I haue heard that there is food in Egypt get ye downe thither and buy vs food thence that we may liue and not die In the 17. chap. of the first of the Kings the widdow of Zarrephath thinketh it a sufficient reason to denie Elijah the Prophet so much as a morsell of bread because her prouision for her selfe and her child was now almost euen all spent neither could Elijah haue bene further instant had not the Lord sealed him as it were a commission to assure her that that smal remnant of her meale oile which was left should not be diminished though she wold consent to minister food vnto him euen of the same her small store for the reliefe of his necessitie In the law the Lord God permitted the richer sort of his people to gather in the increase of the fruits of their owne grounds Leuit. 19 10. chap. 23.22 And more fully Deut. 24.19 c. Read also Exod. 23.10.11 to their priuate store houses and vses only he pleadeth thus farre for the poorer sort that they might for that season of the yeare gather some helpe toward their reliefe by the gleanings which should be left To the which purpose he requireth notwithstanding that the scatterings of the corne or other fruit should not be gathered by the owners ouer neere froÌ„ them But touching that speciall care which euery one is allowed to haue ouer his owne family it is not impertinent here to call to mind that our Sauiour Christ in his holy parable Luke 15.17 resembleth the Lord God himselfe to such a prouident wise housholder as had bread enough for the meanest of his seruants while the prodigall and vnthrifty son forsaking his fathers house was ready to perish by famine abroad The Apostles of our Sauiour Christ requiring of the Christian Churches the continuance of their contributions without wearinesse they do free them from the charge of idle and inordinate persons 2. Thes 3. 6.7.8.9 Finally for the direction of giuing our Sauiour Christ Matth. 6. warneth all his schollers to take heede that they giue not their almes to be seene of men c. but that they should so deale their almes that their left hand should not know what their right hand did Now likewise for our direction how to giue toward the vpholding and aduauncing of the holy worship of God howsoeuer our hearts and our hands ought to be most dutifully and readily inlarged that way yet it pleaseth God to let vs vnderstand that he neither requireth nor alloweth of any vnncessary superfluity or superstitious pompe thereunto as though it were his mind to inrich himselfe as one would say and his owne house with the pillage and impouerishing of his people It is true that the people of God are seldome found in that fault that they will exceed measure toward the worship of God but rather they delight to dwell themselues in their sieled garnished houses to heape vp much riches for their owne priuate vses yea euen to serue their owne lustes though the house of God lie wast and though all things belonging to his worship do in the meane while want their conuenient seemly allowance according to that complaint which the Prophets Haggai and Malachie made against the ingratitude of the people in the times they prophesied in Neuertheles in so much as there haue bene examples of exceeding zeale forwardnes the Lord hath thought it good to giue a testimony of his gratious moderation in commaunding a stay So we reade Exod. 36.5.6 The people as Moses testifieth brought more then enough for the vse of the worke of the Tabernacle which he had commaunded Wherefore as it is in the Text Moses gaue a commandement and they caused it to be proclaimed through the hoste that they should bring no more And whereas afterward king Dauid in his zeale toward the worship and Sanctuarie of the Lord would gladly haue hasted the time of building a glorious TeÌ„ple to the name of the Lord 1. Chro. 17.1 For Behold saith he to Nathan the Prophet I dwell in an house of Cedâ—r trees but the Ark of the Lords couenant remaineth vnder curtaines c. Yet the Lord sawe good to respite him by reason of the great charge and businesse of warre wherein he had imployed him and reserued that worke for Salomon his sonne to whom he minded to giue a peaceable reigne Now like as the Lord so tendereth his people that hee will not be ouer-burthensome to them himselfe so hath he put the like mind into his faithfull seruants As for example when he returned the captiuitie of his people out of Babylon the holy Priest and perfect Scribe of the Lord Ezra other the faithfull seruantes of God with him guided no doubt by the holy Ghost were carefull lest they might seeme to abuse or incroche vpon the bountie of those heathen Princes whose hearts God had moued to be already very good and beneficiall to them and for that cause spared them in some things wherein they had neede of their further assistance as we reade in the booke of Ezra chap. 8.22 The Apostles of our Lord Iesus Christ were likewise in special maner sparing and tender ouer the Christian Churches that they might not be ouer burthensome to them Nay rather vpon some speciall considerations they would not for the time require that ordinarie and necessary allowance toward their owne
things which we haue done but that we may receiue a full reward Neither is it a small vertue in the Giuer specially if he be bounteous to take in good part such poore tokens of thankfulnesse as their Alumni and foster children do at any time offer vnto them Finally thankfulnesse to God is a vertue belonging to him that is truly beneficial in so much as God hath not only made him able but which is a greater grace hath made him willing and carefull yea hath furnished him with many graces to the perfourmance of this most excellent dutie These vertues are diligently to be regarded of all Benefactors lest any should reioyce in a false and deceiueable liberality such as will affoord no sound comfort before the Lord. For as we reade in the holy Prouerb Many men will boast euery one of his owne goodnesse but who shall find a faithful man As though the wise king should say He is a rare man in comparison of the rest whosoeuer is a good man indeede Neuerthelesse to the end wee may see that God from time to time hath had his number who haue practised true beneficence and goodnesse it shall be to good purpose to gather together such examples whereby God in his holy Scriptures hath exemplified the same vnto vs that they might be patternes to all other of his good seruants to prouoke them to the imitation of them In the 18. chap. of Genesis ver 1.2 c. We haue Abraham a father of the faithfull commended vnto vs for one very notable example And chap. 19.1 c. We haue righteous Lot for another Of the which two the Apostle to the Hebrues chap. 13.2 saith that for a fruite and blessing of their hospitality they receiued Angels into their houses at vnawares in steede of men and by that reason moueth Christians that they would not be forgetful to lodge strangers Gen. chap. 20.14 15.16 Abimelech a heathen king sheweth great kindnesse to Abraham hee gaue him both seruants and cattell and siluer and libertie also to dwell to his best liking where he would in his countrey Gen. chap. 47.12 Ioseph whom God made a foster-father to many nations was also a nourisher of his owne father and brethren and his whole family in the land of Egypt in the time of the famine And Pharaoh himselfe though a heathen king gaue them a countrie to dwell in Exod. chap. 2.5.6.7.8.9 Pharaohs daughter likewise though a heathen woman taketh compassion of an Hebrue infant which was otherwise in great danger to haue perished and causeth it to bee honourably noursed and brought vp at her cost and charges And in the same chap. verses 20.21 Reuel the Prince of Midian giueth Moses though a stranger vnto him very friendly and kind entertainment whereupon also concerning further good liking he giueth the daughter of his sonne Iethro to wife vnvnto him yea though Moses was at time of no worldly wealth Exod. chap. 18. Moses for the same cause sheweth all kindnesse and good dutie to Iethro his father in law after that he was aduaunced to be the Gouernour of the people of God And Numb 10.29 Come with vs saith Moses and me will do thee good for the Lord hath promised good to Israel and vers 32. And if thou go with vs looke what good the Lord shall shew vnto vs the same will we shew vnto thee In the 19. chap. of the Iudges verses 16.17 an old man comming from his worke out of the field at euen giueth a man and a woman their seruant lodging other good entertainmēt who otherwise being benighted in a strange place should likely haue lyed abroad in the fields In the second chapter of the booke of Ruth verses 8.9 14.15.16.17 Boaz giueth leaue to Ruth a poore mayd and a stranger not only to gleane in his field next after the reapers whom he willed to leaue good gleanings for her but also he gaue her leaue to take her victuals dayly with his owne maydes among the reapers In the first book of Samuel chap. 22.3.4 Dauid maketh prouision for the comfortable entertainment and safety of his father and mother with the king of Moab yea he is mindfull and carefull to do it in the middest of his trouble when he had much ado to shift for himselfe and to escape with his owne life In 1. King chap. 18.3.4 Obadiah a chiefe officer in king Ahabs court in the time of famine when also Iezabel the Queen raged in cruell persecution against the seruants of God he tooke an hundreth of the Lords Prophets and fed them fifty in a caue In the the 4. chap. of the second booke of Kings verses 8.9.10 We reade how an honourable woman or certaine Lady of Shunem obseruing how Elisha the Lords prophet vsed to passe by her house she causeth him to come in to refresh himselfe yea and alloweth him a chamber to lodge in whensoeuer he should haue occasion to come that way And this she did because as she telleth her husband shee knew he was an holy man of God And chap. 6. verses 22.23 Elisha causeth the king of Israel not onely to abstaine from the reuenge of his enemies but also to giue them friendly entertaiment and to make them a princely feast In the first booke of Chronicles chap. 16.3 king Dauid at the bringing home of the Arke of the Lord to his city after that they had offered burnt offerings peace offerings before God and after that the king had blessed the people in the name of the Lord He dealt to euery one of Israel both man and woman to euerie one a cake of bread and a peece of flesh and a bottle of wine In the second booke of Chronicles chap. 5.6 at the placing of the same Arke of the Lord in the most holy place of the Temple vnder the wings of the Cherubines King Salomon and all the congregation of Israel that were assembled vnto him offered sheepe and bullockes which could not be told nor numbred for multitude And chap. 7.5 King Salomon offered a Sacrifice of two and twentie thousand bullockes and an hundreth and twenty thousand sheep so the King al the people dedicated the house of God And chap. 31. of the same booke verse 3.4.5 c. king Hezekiah both by his owne example and also by his royall authoritie he reuiueth the care for prouision of holy allowance due to the Priests and Leuites that they might be incouraged in the law of the Lord. In the first chap. of the booke of Ezra it is recorded that the Lord moued the heart of Cyrus king of Persia though a heathen king to deale bountifully for the restoring of the true worship of God in the citie of Ierusalem For to this end he giueth libertie to the people of God to returne out of their captiuitie he restoreth all the vessels of gold and siluer which Nebuchadnezzar had taken out of Ierusalem and had put them in the house of his God
The Lord also by his holy Spirite raised vp the hearts of his people that they offered willingly to this worke they which were neare about the chiefe Fathers of Iudah and Beniamin strengthened their handes with vessels of siluer with gold with substance and with cattell and with precious things besides all that was willingly offered according as king Cyrus had in the gratious proclamation of their libertie moued and exhorted them The vessels which king Cyrus restored to the house of the Lord were thirtie basons of gold a thousand basons of siluer nine and twentie kniues Thirtie bowles of gold of siluer bowles of the second sort foure hundreth and ten and of other vessels a thousand All the vessels of gold and siluer which king Cyrus restored were fiue thousand and foure hundreth And in the sixth chapter of the same book of Ezra king Darius confirmeth the same fauour and bountie of Cyrus and extendeth his owne princely liberality to further the worship of God For thus he writeth to the aduersaries of the Iewes Suffer ye the worke of this house of God that the Captaine of the Iewes and the Elders of the Iewes may build this house of God in his place For I haue giuen a commandemēt what ye shall doe to the Elders of the Iewes for the building of this house of God that of the reuenues of the King which is of the tribute beyond the riuer there be incontinently expences giuen vnto these men that they cease not And that which they shal haue need of let it be giuen vnto them day by day whether it be young bullockes or rammes or lambes for the burnt offerings of the God of heauen wheate salt wine and oyle according to the appointment of the priests who are in Ierusalem that there be no fault That they may haue to offer sweete odours vnto the God of heauen and pray for the Kings life and for his sonnes c. And after this Darius we reade in the seuenth chapter how Artashasht at the sute of Ezra did the like for he gaue them his royall furtherance and ful libertie to do all things according to the will of their God with this speciall immunitie that none of his Gouernours should lay vpon the Ministerie toll tribute or custome In the fift chapter of Nehemiah that worthy Courtier hauing obtained leaue of the same K. Artashasht to come to Ierusalem to further the worke of the Lorde he breaketh off the hard courses whereby the richer sort oppressed the poore yea hee mightily prouoketh them to take a mercifull course whereof also he himselfe giueth them a right princely example In the eight chapter of the same booke both Nehemiah and Ezra with the Priests Leuites and people they praise God and the poore were relieued and feasted vers 10. And chap. 13. verses 10 11 12 13 14. Nehemiah causeth the portions of the Leuites to be giuen them and the tithes to be brought in and paid to them seeing that for want thereof the holy worship of God was neglected among his people In the book of Ester chap. 9.22 after that the Church was deliuered from the intended massacre of Haman the people of God keep their feast of thankfulnes to the Lord and one sendeth presents to another as tokens of their mutuall ioy in the Lord and gifts are bestowed vpon the poore In the booke of Iob chap. 29.11.12 When the eare hard me saith Iob a man of singular mercie and goodnesse in his time it blessed me and when the eye sawe me it gaue witnesse to me For I deliuered the poore that cryed and the fatherlesse and him that had none to helpe him The blessing of him that was ready to perish came vpon me and I caused the widdowes heart to reioyce I put on iustice and it couered me my iudgement was as a robe and a crowne I was the eyes to the blind and I was feete to the lame I was a father to the poore when I knew not the cause I sought it out diligently I brake also the chawes of the vnrighteous man and pluckt the praie out of his teeth And chap. 30.25 Did not I weepe with him that was in trouble was not my soule in heauinesse for the poore And againe ch 31.16 c. If saith Iob vehemently affirming his vprightnesse and good conscience in a constant course of exercising mercie I restrained the poore of their desire or haue caused the eyes of the widdowe to faile or haue eaten my morsels alone and the fatherlesse haue not eaten thereof For from my youth he hath growne vp with me as with a father and from my mothers womb I haue bene a guide to her that is to the fatherlesse daughter If I haue seene any perish for want of clothing or any poore without couering If his loynes haue not blessed me because he was warmed with the fleece of my sheepe If I haue lifted vp my hand against the fatherlesse when I sawe my helpe in the gate Let mine arme fall from my shoulder and let my arme be broken from the bone Thus much of Iob in that he was a mirrour of mercie euen aboue a number of right mercifull men and such a representation and patterne of this heauenly vertue as all may worthily take example by him In the 38. chap. of the Prophesie of Ieremiah from the 7. verse c. we reade how Ebed-melech the Blackamore is an instrument of the Lord to deliuer Ieremiah out of the dungeon where he was ready to starue had not this Ethiopian taken compassion of him and made sute to the king on his behalfe In the 15. chap. of Matth. vers 32. Our Sauiour Christ the peerelesse patterne of mercie he calleth his disciples vnto him and saith I haue compassion on this multitude because they haue already continued with me three dayes and haue nothing to eate and I will not let them depart fasting lest they faint in the way And for want of a sufficient quantitie of foode in ordinarie course he by his diuine power feedeth them miraculously In the seuenth chap. of Luke verse 5. The Centurion who is commended by our Sauior Christ for his great faith aboue all in Israel he hath this commendation set downe of him that he loued the people of God and that he had built a Synagogue for them And chap. 8. of the same Euangelist verse 3. Manie women and namely Mary Magdalen and Ioanna the wife of Chuza Herods steward and Susanna are praised for ministring of their substance to the maintenance of our Sauiour Christ And chap. 10.38 Marie and Martha are commended for entertaining our S. Christ his company into their house And ch 19.8 Zacheus as a liuely fruit of his faith and repentance and loue to our Sauiour Christ voweth the halfe of his goods to the poore with restitution for all his wrong dealing with any man And chap. 21.4 The poore widdowe cast her portion into the treasurie as well as the rich
his soule when he was in that deepe distresse which the bitternesse of his sicknesse had brought vpon him as we read 2. King chap. 20.2.3 I beseech thee ô Lord saith that godly King remember nowe how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore Now what this goodnesse was the remembrance whereof was so comfortable to his conscience in the time of his distresse it appeareth at large in the 29. 30. and 31. chap. of the second booke of holy Chronicles and more briefly is the same comprised in the two last verses of the 31. ch after this maner And thus did Hezekiah through out all Iadah and he did well and vprightly truly before the Lord his God And in all the workes which he began for the seruice of the house of God both in the Law in the coÌ„mandemeÌ„ts to seeke his God he did it with all his heart and prospered The like remembrance of beneficence to the Lords Prophetes gaue Obadiah a strong perswasion to plead with the Prophete Elijah that he would deale well with him not endanger his life to the wrath of his master king Ahab and Elijah dealeth with him accordingly as with one in the same respect worthy to be tendered for the Lords cause 1. King 18.13 c. Was it not told my Lord saith Obadiah what I did when Iezabel slew the Prophetes of the Lord how I hid a hundreth of the Lords Prophetes by fiftie in a caue and fed them with bread and water And now thou sayest go tell thy Lord behold Elijah is here that he may slay me For Obadiah feared lest Elijah would haue conueyed himselfe away and so king Ahab thinking himselfe mocked should be inraged against Obadiah Whereupon Elijah assureth him verse solemnly by oath that he would shewe himselfe to Ahab that day Yea further the practise of this kind of beneficence is so notable a fruite of faith that iustly doth it confirme the faith of others to expect mercie from God vpon them that exercise the same as we see how from the same incouragement the Apostle Paule prayed for Onesiphorus his most kind and constant benefactor The Lord giue mercie to the house of Onesiphorus saith Paule for he oft refreshed me and was not ashamed of my chaine But when he was at Rome he sought me vp diligently and found me The Lord grant vnto him that he my find mercie with the Lord at that day 2. Tim. 1.16.17.18 Now there is no doubt but the same Spirit which set Paule on worke to pray thus for Onesiphorus minded also to grant the same his request both for him his house The like is to be conceiued of his prayer for the Philippians vpon the same occasion he nothing doubting but that their contribution to his maintenance was an odour that smelleth sweet a sacrifice acceptable and pleasant to God chap. 4.17.18.19.20 But let vs come to open and confirme this point by a few more expresse and plaine examples such as God hath made by euident effect of his mercie vpon them famous spectacles of his bounty in respect of their kind and beneficiall dealing either toward his worship or any Ministers thereof for his sake yea though they haue not so hartily minded the same as they ought to haue done The widdow of Zarephath who gaue entertainment to the Prophet Elijah receiued this great blessing by the hand of the Lord by his meanes that the small quantitie of her oyle and meale did not diminish all the time that the dearth and scarcitie continued in Israel And beside that by meanes of the same Prophet she receiued againe he son from death to life 1. King 17.15 The honourable Shunamite also who gaue entertainment to the Prophet Elisha as was rehearsed before being barren at the prayer of Elisha God gaue her power to conceiue and afterward also at his prayer she receiued the same her sonne from death to life as the widdow of Zarephath had done by the prayer of Elijah 2. King chap. 4. vers 8. c. In the 39. chap. of Gen. we reade that the Lord blessed Potiphars house though a heatheÌ„ man for Iosephs sake eueÌ„ from the time that he preferred him to be the Gouernour of it And afterward he was also a blessing to Pharaoh and all his people by reason that he aduanced him to the chiefe honour of his kingdome next vnder himselfe For by that occasion God made Ioseph their foster-father in the seuen yeares of famine yea and the foster-father of his Church the familie of his owne father which also was Iosephs own blessing in so much as he was found faithfull to God therein Neither is there any doubt but the Lord shewed great mercie to Nebuchadnezzar because he fauoured and aduanced his holy Prophet Daniel and some other the verie faithfull seruants of God who were his captiues in Babel Publius also the chiefe man of the I le Melita of the which we read before he giuing the Apostle Paule and the Euangelist Luke curteous entertainmeÌ„t for three dayes through the goodnesse of God he receiued an Apostles reward For by Paule his father was healed of a grieuous feuer and of the bloudy fluxe yea diuers other of that place were healed of their diseases Act. 28.7 8 9. Seeing therefore the Lord blessed heathen men for their preferring of his seruants and Prophetes to honour therein they chiefly respected their owne pleasure contentment shal we not much rather assure our selues that whosoeuer among Christians shall for the loue and honour which they vnfeinedly beare to God and his pure religion deale honorably with his seruants the faithful Ministers of his word and Gospel shall much rather be blessed and prospered of him It is out of question that we may Do we not read that the Lord greatly blessed Obed Edom and all that had because he religiously receiued and kept the Arke in his house by the space of that three moneths wherin Dauid was discouraged by reason of the strange iudgement of God vpon Vzziah as the holy storie sheweth more at large 1. Chron. 13 And againe 2. Chron. 11.13.14.15.16.17 Do we not read that when Rehoboam gaue entertainment to the holy Leuites Godly minded Israelites who from among the other tribes of Israel left their suburbes and pâ—ssessions and came to Ierusalem to auoid that idolatrous and superstitious worship which Ieroboam had set vp they setting their heartes to seeke the Lord God of Israel and to offer to the Lord God of their fathers Doe we not reade I say that hereby the kingdome of Iudah was strengthened and that Rehoboam the sonne of Salomon was made mightie three yeeres long that is euen so long as they walked in the way of Dauid and Salomon as the text affirmeth An experiment also hereof we haue in the same booke chap. 31.4 c. King Hezekiah commanded the people which dwelt in
bene a strāger Benefactors are to be recompensed according to the kindnes which I haue shewed thee Then Abram said I will sweare And in this respect also is King Saul commended as hauing done that which was equall and right in fauouring the Kenites who were the posteritie of Iethro the father in law of Moses because more then three hundreth yeeres before Iethro had dealt mercifullie toward the Israelites at what time they came out of Egypt Go saith Saul to them when at Gods commandement he made expedition against the Amalekites vtterlie to destroie them with the sword depart and get ye downe from the Amalekites lest I destroie ye with them for ye shewed mercie to all the children of Israel When they came vp from Egipt Vpon which friendly watchword of the king the Kenites separated themselues from the Amalekites and were preserued This was one of those fewe good thinges which K. Saul did though in truth because of his false heart he neither did this nor any good thing else very well Let vs therefore from him proceede to the more worthy example of King Dauid a king of the Lords making not so much a successor of wicked Saule as the Ancestor predecessour of all the holy kings of Iuda and Israell who did not onely many good things but also by reason that God gaue him an vpright heart he did them singularly well And first of all let vs call to mind what he did in remembrance of the kindnes of Ionathan though Ionathan was then dead The storie is reported in the second booke of Samuel chap. 9.1 c. in this wise And Dauid said is there yet any man left of the house of Saule that I may shew him mercie for Ionathans sake Now as the holy Text saith there was of the houshold of Saule a seruant whose name was Ziba and when they had called him vnto Dauid for it appeareth that the king was earnest in the matter he said to him Art thou Ziba And he said I thy seruant am hee Then the King said remaineth there yet none of the house of Saul on whom I may shewe the mercie of God that is to vse a fewe wordes of interpretation the mercie which I stand bound to shew for my othes sake made to my faithfull friend Ionathan euen singular kindnesse and mercie such as God streightlie requireth and verie gratiously esteemeth according to that he saith specially concerning such causes as this is I will haue mercie and not sacrifice Ziba then answered the King Ionathan hath yet a sonne lame of his feete Then the King sayd vnto him where is he c. Who when he came to the King he said vnto him feare not for I will surelie shew thee kindnesse for Ionathan thy fathers sake and I will restore thee all the fieldes of Saul thy father and thou shalt eate bread at my table continually And as it followeth in the 10. verse of the chapter King Dauid gaue Ziba charge that he and his sonnes and seruantes whereof Ziba had to the number of fiue and thirtie that is fifteene sonnes and twenty seruants that they should till the land to the vse and profite of Mephibosheth his Master Saules sonne I haue set this downe the more at large because it conteineth an excellent patterne of the most kind and holy recompence and retribution which King Dauid made to the sonne of the father deceased Wherein let vs note and with the annotation let vs remember as occasion may require to imitate this so memorable and worthy example of a most godly King so farre as any of vs shal be able to approch neare vnto him in these foure vertues following First in the care of seeking out the occasion when it is not brought and presented vnto vs. Secondly in cheerefulnesse when the occasion is found out Thirdly in louing and courteous dealing with the partie who is to receiue the benefit Fourthly in the bounteous performance of the liberalitie intended Yea and let vs adde to these a fift vertue that this the constancie of King Dauids kindnesse whereof we haue a further testimonie in the 12. chap. of the same 2. booke of Samuel where he excepteth and preserueth Mephibosheth from that execution which was done vpon the sonnes of Saul at the request of the Gibeonites euen as God himselfe also would haue it for a reuenge of Saules crueltie against the Gibeonites contrarie to the othe which Ioshua and the people made to them for the securitie of their liues among them For King Dauid deliuering seuen of the sonnes of Saul to be executed by the Gibeonites in way of pacification it is written that he had compassion on Mephibosheth the sonne of Ionathan the sonne Saul because of the Lordes othe which was betweene them euen betweene Dauid and Ionathan the Sonne of Saul But which is yet more King Dauid was not onely mindfull to requite kindnesse in his life time but he is carefull also that kindnesse should not die with him And therefore 2. King 2.7 he on his death bed chargeth his sonne Salomon who was to succeed in his kingdome that he should shew kindnesse to the sonnes of Barzilla◠the Gileadite and that he should let them be among such as should eate bread at his table for saith King Dauid they came to me when I fled frō Absolom thy brother As though he should say to his sonne Salomon according to Salomons owne holy Prouerbe chap. 27.10 Thine owne friend and thy fathers friend see thou forsake not c. Now that Barzillai and his sonnes came thus to Dauid we may read it testified in the holy storie 2. Sam. 19.31 c. where also it is recorded how thankefull K. Dauid was to Berzillai himselfe and would presently haue requited the kindnesse of that dutie which of bounden dutie Barzillai was to performe vnto him Neuerthelesse because it was done in kindnesse and in time of neede king Dauid was readie to haue requited it by and by as it were into his bosome Come with me saith he to Barzillai and I will feede thee with me in Heirusalem The which his offer when Barzillai refused by reason of his age alleaging that he was vnfit to liue a courtiers life K. Dauid taketh with him his sonne Chimham and dismisseth Barzillai according to his owne liking and promiseth him all princely fauour and friendship that might stand him in any steed And yet not satisfying himselfe with all this he is carefull as was sayd before to prosecute the recompence euen after his death to Barzillai his children and posteritie Great therefore was the vertue of King Dauid in this noble poynt of retributorie kindnesse and beneficence And we will yet the rather say so if we shall consider that which is furthermore recorded of him how he had not onely this kind of regard toward all his friendes of the people of God as 1. Sam. chap. 30.26.27.28.29.30.31 but euen towardes strangers also yea euen to such as in common
the land of Canaan for according to the commandement of God they did in nothing molest or annoy them in so much as these people notwithstanding the fauour which Israel shewed vnto thē did afterward maliciously conspire to make bloudy and cruell warre against Israel they were for a iust reward ouerthrowne and destroyed one by the sword of another as is recorded in the holy storie of K. Iehoshaphat who at the same time was king of Iudah For the good king had prayed to God against them amplifying the wickednes of their enterprise from that former kindnes of Israel though long before shewed to their ancestors as we reade 2. Chron. 20.10.11.12 in these words Behold saith king Iehoshaphat in his prayer against them the children of Ammon and Moab and mount Seir by whom thou wouldest not let Isral go when they came out of the land of Egypt but they turned aside from them and destroyed them not Behold saith king Iehoshaphat they reward vs The punishment of vnthankefulnes to men in comming to cast vs out of thine inheritance which thou hast caused vs to inherite O our God wilt thou not iudge thē for there is no strength in vs to stand before this great multitude that commeth against vs neither do we know what to do but our eyes are toward thee c. Such was the prayer of the godly king the effect of it is testified in the 20. verse The Lord layd ambushments against the children of Ammon Moab and mount Seir who were come against Iudah and they slewe one another This iudgement fell vpon thē because they went about to recompence euill for good as king Iehoshaphat alleaged before the Lord in his prayer against them And in the same second booke of Chron. 24. vers 22. c. Because Ioash king of Iudah remembred not the kindnesse which Iehoiadah had done to him but in a rage slew his sonne yea and that also very vniustly euen because he had at the cōmandement of God rebuked both him the people for their sinne the Lord therefore very shortly after sent the host of Aram against him which destroyed all the princes of the people Yea though they came with a small company of men yet the Lord deliuered a very great armie of the people of Iudah into their hand because they had forsaken the Lord God of their fathers A manifest proofe whereof was this that they slew the Prophet of the Lord most outragiously and tumultuously for doing his dutie and that also euen in the Court of the Lords Temple yea albeit he was the sonne of such a one in remembrance of whose speciall goodnes toward them and among them they ought so much the rather to haue taken some pause and deliberation about the matter The indignitie of this action containing in it so intollerable vnthankfulnesse both to God and man and that euen in the face and presence of his diuine Maiestie it causeth our Sauiour Christ mightily to inueigh against it and other like dealing of the wicked among the people of God from time to time Matt. 23.33 O seruants ô generation of vipers saith our Sauiour Christ how should ye escape the damnation of hell wherefore behold I send ye Prophets and wise men and Scribes and of them ye will kill and crucifie and of them will ye scourge in your Sinagogues and persecute from citie to citie that vpon you may come all the righteous bloud that was shed vpon the earth from the bloud of Abel the righteous vnto the bloud of Zacharias the sonne of Barachias whom ye slewe betweene the temple and the altar Verily I say vnto ye all these things shall come vpon this generation c. Among this bloud thus vnrighteously shed and among the examples of bloudy vnthankefulnesse and the iust reuenge thereof by the Lord we may here take in the example of the Shechemites of whom we read in the 9. ch of the Iudges who because they shewed not kindnesse to the children of Gideon according to all that he had shewed vnto Israel were grieuously punished of God by mutinous robbing and spoyling one of another For God sent an euill spirite betweene Abimelech and the men of Shechem and the men of Shechem brake their promise to Abimelech that the crueltie toward the seuentie sonnes of Ierubbaal and their bloud might come and be layd vpon Abimelech their brother which had slaine them and vpon the men of Shechem who had ayded him to kill his brethren Iudg ch 8.35 and ch 9.23.24 c. This example thus added to the rest let vs now from that threatning of our Sauiour Christ Matth 23. against all requiters of goodnesse with euill proceede to take alike view of some of the fearefull threatnings of God against the same kind of wicked men as we finde them recorded in his holy word which shall as certainely take effect in time to come as any of those iudgementes which haue alreadie bene performed for the warning of all other in the times already passed Among these fearefull threatnings determined against wicked and mischieuous vnthankfull men that which was alleaged out of the Prouerbes many be here iustly called to mind againe that euill shall not depart from his house whosoeuer rewardeth euill for good Prouerb 17.13 And to like purpose may we remember the imprecation of the 109. Psalme once alleaged before Set thou the wicked ouer him c. Namely because for friendship they were aduersaries rewarding euill for good hatred for friendship c. And remembred not to shew mercie but persecuted the afflicted c. verse 4.5.6 c. As it followeth in many verses of the Psalme The which fearefull and as it seemeth to carnall minded men ouer harsh and bitter imprecation it is no other then that which Dauid wisheth euen against himselfe as well as against any other if he had rewarded euill to him that had peace with him For then saith he Let the enemie persecuted my soule and take it yea let him tread my life downe vpon the earth and lay mine honour in the dust Selah As though he should say let him lay it deepe in the dust I craue no mercie c. For he acknowlegeth that he should be worthy to loose all protection of God and to fall into the hands of his enemies so as they might haue their full desire in his vtter ouerthrowe The like imprecation to that of the 109. Psalme we read likewise in the prophesie of Ieremiah in the place before cited where he putteth vp his complaint vnto God against those which recompensed him euill for good for there his imprecation followeth in this manner Deliuer vp their children vnto famine and let them drop away by the force of the sword and let their wiues be robbed of their children and be widdowes and let their husbands be put to death and let their young men be slaine by the sword in battell c. Ier. ch 18.21 c. These fearefull imprecations containe in
to giue vnto Basil Serm. 1. in diuites auaros Nihil est inquit Ethnicus tam angusti animi tamque parui quà m amare diuitias Cicero Off. 1. and on the other side he saith Nihil est honestius magnificentiusque quà m pecuniam contemnere si non haheas si habeas ad beneficentiam liberalitatemque conferre Sentences to be refered to the 3. Chapter The Lord God is very iustly called euen of the heathen They that are liberall giue as the ought shall be certainelie rewarded Optimus Maximus the best and the greatest Optimus .i. benignissimus beneficentissimus the most gratious bountiful Maximus .i. maiestate magnificeÌ„tiaque supremus that is the most high and excellent in the supremacie of person and magnificencie of all his workes Dominus vt quam plurimos ad beuenolentiam Discipulis praestandam inuitet in suas tabulas acceptum ferre non grauatur quicquid istis datum fuerit To the end the Lord might moue as many as might be to shewe good will and fauour to his desciples he thinketh not much to enter into his booke of account whatsoeuer any should giue vnto them Caluinus in Matth. 10.40 c. Lucrum est pietatis nomine facere sumptum It is gaine to to be at charges for godlinesse sake when the poore are refreshed c. Tertull. Apol. aduersus Gentes cap. 39. Deo dare accipere est To giue vnto God is as much as to receiue a gift from him Greg. Naz. Orat. de Pauperum amore Beneficia in alios collata in ipsum beneficij autorem reuertuntur Benefits bestowed vpon others doe redound to the benefit of those that doe bestow them Theodoretus in Psal 49. Si nudum vestias teipsum indâ—is iustitia c. Non mediocris est ista gratiae Corporalia seminas recipis spiritualia When thou clothest the naked thou doest apparel thy selfe with righteousnes c. This is no meane fauour Thou sowest corporal things and thou receiuest spiritual blessings Amb. Off. lib 1. cap. 11. Sementis nunc tempus Dispergamus vt congregemus Now is the seede time Let vs scatter abroad that we may gather together Chrisost in 3. cap. Ioh. Hom. 24. Ne parum metamus plurima seminemus Let vs sowe much lest we reape little Cyp. Serm. 1 de Eleemo. Foecundus est ager pauperum citò reddit dominantibus fructum The fielde of the poore is verie fruitfull it yeldeeth a quick returne of profit to the owners of it Aug. Serm. 25. de verbis Dom. Quisquis voluerit fieri diues pauper fiat vt sit diues consumat vt colligat spargat vt congreget Vide AgricolaÌ„ c. Seminemus itaque nos coelumque velut agrum colamus vt magna metamus abundatia aeternisque bonis fruamur gratia benignitate c. Whosoeuer would growe to be a rich man let him be a poore man that he may be rich let him make a holie wast that he may increase let him scatter that he may gather Behold the husbandman c. Let vs therefore sow also till the fielde of heauen as it were that we may reape very aboundantly and may enioy eternall good things euen fauour and bounty to wit from the mercifull hand of God c. Chrisost in Rom. cap. 3. in morali exhort Qui pauperibus benefaciunt nihilominus sibi consulunt ac si sua praedia irrigarent Eleemosynis enim tanquam canalibus Dei benedictionem qua locupletentur in se diriuant They that be beneficiall to the poore do no lesse benefit themselues then if they should water their farme-groundes For by their Almes-giuing they doe deriue vnto themselues the blessing of God as it were by conduit pipes which maketh them rich Caluin in cap. 9. verse 8. 2. ep ad Cor. Beneficium largientis praebenti magis permanet quam suscipienti Sicut frumentum quod seminatur in terra ad seminantis potius quà m ad suscipientis lucra redit Sit ergo tibi finis agriculturae huius initium coelestium sationum The benefit of the liberall giuer remaineth rather with the giuer then with the receiuer Like as the corne which is sowne in the ground returneth to the gaine of him that soweth it rather then of the ground that receiued it Wherefore let the end of this tillage and husbandrie be vnto thee the beginning of thy heauenlie sowing Ambros Sermone 81. Prout tibi aderunt facultates in multitudinem facito ex eis eleemosynam Sin parum tibi fuerit pro paucitate ne metuas facere Eleemosynam If thou haue great riches giue much if thou haue but little yet be not afraide to giue a little almes For so thou layest vp a good treasure for thy selfe against the day of thy necessitie Tob. ch 4.8.9 And when thou giuest of that little which thou hast doe it in this manner saith a learned Father Praie to God in these or such like wordes I haue small store as thou konwest ô Lord. Yet seeing there is great neede setting before me thy commaundement I giue my needie brother of that little which I haue Giue thou also to thy seruant ô Lord whensoeuer I shall stand in neede I haue had good experience of thy goodnesse and I haue good trust that thou wilt not long delay to helpe c. Thus doing thy seede no doubt will yeeld thee a haruest Basilius 3. Concione in dinites auares Quòd Deum precatur Paulus vt mercedem rependat Onesiphoro 2. Tim. 1.16 c. vim habet promissionis In that Paul prayeth to God that he wold reÌ„der Onesiphorus a reward it containeth the warrant of a promise Nisi promssio Dei ad benignitatem exercendam acriter nos solicitet ac stimulet plusquam stupidi sumus If the promise of God do not forcibly prouoke and pricke vs forward to the practise of liberality we are more then sencelesse Calu. in 2. Tim. 1.18 And againe vpon Matth. 25.39 Plusquam socordes esse oportet nisi ex visceribus nostris misericordiam exprimat haec sententia Christum sc vel negligi vel coli in eoruÌ„ persona qui auxilio nostro indigent Itaque quoties ad miseros iuuandos pigrescimus veniat nobis filius Dei ante oculos cui aliquid negare immane sacrilegium est We must needes be more then sottish or heartlesse vnlesse this sentence doe drawe mercie out of our bowels seeing Christ himselfe is either neglected or regarded in the persons of them that stand in need of our helpe Wherefore so often as we waxe sluggish in succouring those that bee distressed let the Sonne of God come before our eyes vnto whom whosoeuer should denie any thing he should commit horrible sacrilege Pauperis est orare diuitis erogare Dei est pro paruis magna pensare It beseemeth the poore man to speake by way of intreatie and the rich man to disburse liberally but it is the propertie of God to recompence small things with great Aug. Serm. 25.
cōfortable maintenance which was meete Reade Act. 20.33.34 I haue coueted no mans siluer nor gold nor apparell Yea ye know that these handes haue ministred to my necessities and to them that were with me Read also 1. Cor. 4.12 And 2. ep chap. 12. vers 13. c. I haue not bene slouthfull to your hinderance c. Behold the third time I am ready to come to you and yet will I not be slouthfull to your hinderance for I seeke not yours but you c. But be it that I charged you not yet for as much as I was craftie I tooke you by guile Did I pill you by any of them whom I sent vnto you I haue desired Titus and with him I haue sent a brother did Titus pill you of any thing Walked we not in the selfe same Spirit Walked we not in the same steppes And againe 1. Thes chap. 2. vers 3.4.5 Our exhortation was not by deceit c. Neither yet did we euer vse flattering words as ye know nor coloured couetousnesse God is record and verse 17. When we might haue bene chargeable as the Apostles of Christ c. and verse 9. For ye remember brethren our labour and trauell for wee laboured day and night because we would not be chargeable to any of you and preached vnto you the Gospell of God And againe 2. Thes chap. 3.8 Neither tooke we bread of any man for nought but we wrought with labour and trauell night and day because we would not be chargeable to any of you How then May not Ministers of the word require their maintenance at the hands of the people Yes verily as hath bene proued before And the Apostle had already sayd We might haue bene chargeable as the Apostles of Christ 1. Thes 2.7 And it followeth in the text of the second Epistle Not but that we had authoritie c. His purpose is therefore to shew onely what is the part of the Minister of the word as extraordinarie considerations and necessities may require in the difficult and hard times of the Church but not to iustifie any people in the neglect of their Preachers of whom they for their parts ought to haue an ordinary and honourable care that they want nothing that is meete for them on their owne the Lords behalfe Neuerthelesse from such examples and from the whole information of the word of God not only may the vnsatiable gulfe of the couetous ambitious hierarchie of Rome be worthily condemned who exceeding their predecessors the Pharisies in the worst times of the degenerate backsliding Church of the Iewes haue by infinite deuises of superstition and false doctrine as it were by many water-courses and channels drawne the wealth of all nations into the Popes Exchecquer like as all riuers runne into the deepe gulfe and belly of the sea but also the same examples may iustly admonish all true and faithfull Ministers of the Gospell to be content with a moderate and sober state and condition of life yea and to beare a part of the burthen with the Church in all the difficulties streights therof For by infinite ods it is better to be in a more meane outward estate with the flourishing prosperous increase of spirituall gifts and graces as in the Primitiue Churches then that all thinges glistering in externall pompe there should be nothing but spirituall obscuritie and darkenesse with miserable beggery touching all true grace and godlilinesse as it hath for these many hundreth of yeares bene in the Church of Rome where the glorie of this world the loue thereof hath taken away and besotted their heart So that it is truly sayd cōcerning them that Religion brought forth riches and that the daughter hath destroyed the mother And thus we may perceiue how God in his most excellent wisedome requiring all good competencie of giftes neither alloweth any vile niggardly sparing neither acknowledgeth any work of supererogation to be acceptable to him in this businesse To the one he saith Go offer it now to thy Prince will he be content with thee or accept thy person saith the Lord of hosts Mal. chap. 1.6 7 8 c. And to the other he saith Who required these things at thy hands Isai 1.12 Micah 6.6.7 Let vs therefore I pray you earnestly entreat the Lord that he will vouchsafe to giue all whom he hath blessed with earthly riches in his Church the grace wisely and religiously to giue and distribute them according to his and not their owne blind and inordinate will remembring that howsoeuer as the wise king saith Wisedome is good with an inheritance yet wisely to distribute is better then surely to hold and possesse according to that of our Sauiour Christ It is a more blessed thing to giue then to receiue and therefore not without cause beareth the name of a singular grace 2. Cor. 9.11 12 13. And finally to the end all our other gifts which we giue may be acceptable to God let vs first of all giue our selues vnto him as the Macedonians did 2. Cor. 8.5 Vertues of beneficence and let vs pray him with great instance to accept of our persons in Christ Iesus as he did of Abel first and then of his gift Gen. 4.4 and Heb. 11. vers 4. So shall it neuer repent anie of anie good thing or of all whatsoeuer shall be giuen disposed either to the Lord or to his people according to the will of God Hetherto of the graces and vertues required to true Christian beneficence or Giuing and on the contrarie what vices are to be auoided in the same and that by a more large discourse the which now briefly to repeat for a more easie remēbrance of thē they are these which follow First of all a franke and free mind inclined and resolued to exercise beneficence Secondly wisedome and discretion in the ordering of the actions thereof Thirdly chearfulnesse in the doing of them Fourthly ioy and gladnesse of heart after they are well ordered and done thinking all verie well and worthily bestowed c. Fiftly faith and assurance that God is well pleased with such sacrifices and that he will not suffer them to be vnrewarded Sixtly humblenesse of mind in accounting our selues vnworthy to beare the honour of the Lords stewardship therein Seuenthly that which anie giue must be of their owne iustly gotten Eightly there must be a holy and zealous desire to glorifie God and to incourage and further those to whom beneficence is giuen in the obedience of the faith and way of euerlasting saluation To this end as we may iustly adde prayer must go with our beneficence that it may please God to giue it due effect Rom. 15.31 Furthermore true beneficence is constant and neuer wearie of well doing Examples of Beneficence as Isai 32.8 and Heb. 6.11 Euerie one should shew diligence herein to the full assurance of hope to the end and 2. Iohn vers 8. Looking to our selues that we loose not the