Nabal for a notorious example But beside these there are also other vices of this former sort as distrust in Gods prouidēce trust in a mans owne forecast self-loue pride voluptuousnesse and such like Secondly the vices which corrupt and peruert Christian beneficence they are in the worser sort of men hypocrisie ioyned with colourable couetousnesse vnder pretence of franke and free liberalitie like to that of Ananias Sapphira his wife Act. 5. And together with hypocrisie vaine glorie in hunting after the praise of men and proud conceit of worthinesse and merit euen before God himselfe also when beneficence if so it may be called is applyed to countenance and aduance idolatrous religion or superstitious traditions and ceremonies in the true worship of God furthermore when almes is giuen of ill gotten goods specially if they be giuen with a mind to make satisfaction to God for the fraud which hath bene done to men last of all when anie thing is giuen with a mind expecting and longing after a like or greater worldlie recompence These are then corrupting vices in the worser sort of men And in the better sort they may be these which follow first indiscreete and wastfull giuing as to counterfeit poore or to vagrant and inordinate persons with neglect of such as be poore honest inhabitants and housholders secondly a secure presumption in Gods prouidence with neglect of prayer to God for the vpholding of our estate and without due regard of vsing diligence in the labours of our callings and without thriftie employing of commodities to the best aduantages such as be honest lawfull or when any do put forth themselues aboue their abilitie finally neglect of thankfulnesse to God for former blessing and prosperity All which vices partly as open professed aduersaries and destroyers and partly as secrete vndermining conspirators they must be both mightilie and also warily resisted and preuented of all such as mind not only to enter but also hold out constant in the right Christian course of this excellent and noble vertue of godly beneficence the which God hath so gratiously commanded and commended to vs and which his seruants haue obediently tracked and troden forth before vs. Thus finishing this second chapter let vs proceede to the rest of our Treatise The reward of giuing to Gods worship CHAP. III. Of the reward of right Christian Giuing SEeing God who is of infinite mercie most rich and bountifull in all good gifts and graces commaundeth all such as haue Gods plentie as it is commonly and rightly termed that they be liberall in giuing and seeing he promiseth also that hee will of his diuine bountie reward the same it cannot be but that he will indeed plentifully recompence all such as shall obey the same his holy commandement and will beleeue that gratious promise which he hath made in this behalfe This therefore let vs now henceforth consider in this chapter to the end that hereby through the blessing of God we may both helpe forward this vertue in the heartes and hands of those that be ouer-slack negligent and also that we may comfort and incourage both heart and hand of all which by the grace of God are already prompt and diligent that they may neuer waxe faint and weary till they haue attained to the full recompence of that most gratious and free reward which from the bounteous neuer wearied heart and hand of the Lord is thereunto promised and assured In speaking of which free blessing of reward let vs hold the same order which was obserued in treating of the duty First therfore concerning those which are liberall in such manner as hath bene described to the maintenance of Gods pure religion and worship and for the same cause haue anie speciall care to incourage and further the faithfull ministers of the word of God in their holie ministerie or anie other of Gods faithfull seruantes let vs see howe the reward of such is assured vnto them first from those promises which the Lord who is a rewarder of all that seeke him hath made vnto them then from such examples in whom he hath giuen experience and testimonie to his Church in the faithfull perfourmance of the same And first of all let vs consider what our Sauiour Christ in whom and by whom all the promises of God are yea and Amen speaketh to this purpose in the tenth chap. of Matth. verses 40 41 42. He that receiueth you saith our Sauiour Christ to his disciples whom he minded to employ in the preaching of his Gospell receiueth me and he that receiueth me receiueth him that sent me He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man And whosoeuer shall giue vnto one of these little ones to drinke a cup of cold water onely in the name of a Disciple verily I say vnto you he shall not loose his reward In the which words of our Sauiour Christ two things are principally to be obserued First what euery one is chiefly to respect in his Christian beneficence toward the speciall seruants of God yea toward any of the least of those that beare and professe his name that is that in giuing vnto them or in shewing anie other kindnesse they do not so much respect their persons as the Gospell and Christ himselfe and those goodly gifts of godlinesse wherwith he hath graced and adorned his seruants for the common benefite of his Chuch in the communion of Saints For that our Sauiour Christ meaneth by giuing to a Prophet in the name of a Prophet and to a righteous man in the name of a righteous man and to a little one in the name of a Disciple as though he should say euen for the loue that a man beareth them because they be such as they be either Prophet as in a principall place of seruice or a rigteous man as one more ancient and approued in his profession or a Disciple as it were a nouice or new conuerted and more weake Christian This is the first thing to be obserued in these words Secondly we are to obserue that according to the qualitie and degree of the dutie which any perfourmeth in that former respect the rewarde of Gods free bountie shall bee proportionable that is he will fit the crowne answerable to the worke of his owne grace and according to the excellencie of the occasions which he himselfe vouchsafeth to giue whether greater or lesser and according to the greater or lesser measure of faith and loue wherein the same duties are perfourmed and continued in yet so as the least kindnesse done in truth shall be requited with manifold aduantage In the 6. ch of the Epistle to to the Galathians from the 6. verse c. the Apostle Paule in the name of Christ giuing charge to the Christian Churches that they prouide for
henceforth to gather out of the same his most holy word Let vs therefore search out so well as God shall vouchsafe to giue vs grace what maner of Receiuing that must be Receiuing therfore in such sence as we are here to speak of it is a sober reuerend and thankefull accepting of that which is Christianly giuen with a mind to imploy it conscionably and in the feare of God to the same ends whereunto it was of the Christian and godly benefactor intended and giuen This doth generally and briefly comprehend all whatsoeuer is further to be opened concerning the particular vertues which are necessarily to concurre and meete together in the Christian heart to the right maner of receiuing a benefite Of these vertues therefore and of the contrarie vices to be auoyded in receiuing of benefites let vs now more particularly inquire by a declaration of the parts of the former description And so come we to the second Chapter of this latter part of our Treatise CHAP. II. Of the Vertues required to the right maner of Receiuing Christian Beneficence and of the contrary vices therein to be shunned So many vertues and graces being required to the right maner of giuing a Gift as we haue seene in the former part of this booke yea though the gift be giuen of the richest and most honourable to the poorest and basest of the seruantes of God it cannot be imagined by any light of reason but the gift being so to be qualified the receiuing must of dutie be answerable that is A gift is to be receiued with a sober mind accompanied with graces vertues proportionable thereunto It is as we know in a ciuill course the maner of receiuing gifts or other things that honorable persons reach forth vnto vs to kisse the hand before we take them as though we would professe thereby that we take them with no more ready hand then with a thankfull full and ready mind hartily glad of that which commeth from them as a token of that fauourable good will which they beare vs willing also to performe any good seruice vnto them Howsoeuer in receuing the giftes of Christian beneficence specially at the hands of meaner persons that Courtlike curtesie is not vsed nor looked for neuerthelesse in so much as they are the most honourable kind of giftes which can be giuen seeing they are giuen for the Lords cause and with a holy and sanctified affection it is verie meete that they who are made partakers of them should in the most holy and religious maner receiue them euen as from the most holy hand of God himselfe whose worke onely it is to frame the hearts of his seruants as it were by the finger of the holy Ghost to bestowe the same vpon them To this purpose therefore let vs I beseech you consider first of all more fully of that which standeth in the first place and as it were in the forefront of the right maner of receiuing a Christian gift namely that it must be a modest and sober receiuing Whereby euen in the first onset not onely all flatterie and counterfeiting of pouertie for the procuring of gifts is preuented but also euen the verie roote hereof which is a couetous or greedy and lingering desire after a gift is plucked vp Both which are very seruile vices vtterly vnbeseeming that holy freedome and libertie of mind which the poorest of Gods seruants and chiefly the ministers of the Gospell ought to retaine in this behalfe And hereof we haue the Apostle of our Sauior Christ and other of his seruants set forth vnto vs for most worthy patternes and examples And namely Saint Paule together with Siluanus and Timotheus as we reade 1 Thes chap. 2.5 where the Apostle thus writeth We did neuer vse flattering words as ye know nor coloured couetousnesse God is record And againe 2. Cor. 2.17 We are not as many which make merchandise of the word of God but as of sincerity but as of God in the sight of God speake we in Christ And more particularly concerning himself he solemnly protesteth before the Elders of the Church of Ephesus other Christians Act. 20.33.34.35 in the words following I haue coueted no mans siluer saith he nor gold nor apparell yea ye knowe that these hands haue ministred to my necessities and to them that were with me And he addeth further for the instruction of others I haue shewed you all things how that so labouring ye ought to support the weake and to remember the words of the Lord Iesus how that he sayd It is a blessed thing to giue rather then to receiue In the which words beside the example of the Apostle worthy all imitation of euery seruant of God vpon like occasion so farre as they may attaine vnto we haue furthermore two notable reasons to disswade couetousnesse and euery euill fruit thereof First because euery one standeth by generall bond of Christian dutie streightly bound to support the weake and therfore not to be aboue measure chargeable secondly because as our Sauiour Christ hath affirmed it is a more blessed thing to giue then to receiue and therefore consequently that euery Christian ought to be more desirous in his hart and accordingly more prouident and diligent in the ordering of all his affaires that he may rather be able to giue to others then to stand in need to receiue reliefe himselfe Not that any through pride and haughtinesse of mind or of any other nice or scrupulous conceit should disdaine or make ouer much deintie to take a gift in time of his need as was touched in the beginning for euen our Sauiour Christ himself receiued and accepted earthly benefites at the hands of his disciples who receiued more excellent gifts euen spirituall graces and the most rich gift of eternall life and glorie from him And besides he that is not an humble man can neither be trulie thankfull to God nor yet to man The meaning therfore of our Sauior Christ as also of his Apostle Paul guided by his Spirit was no doubt that no man through sluggishnes and desire of ease or through couetousnesse in seeking to inrich himselfe should growe ouerburthensome and so discourage weak Christians from continuing in the fellowship of the Gospell if by reason of any excessiue charge of contributions speciallie in such times wherin the Churches are impouerished by affliction and persecution Behold therefore how it is a blessed thing to giue rather then to receiue that is to say to be diligent Bees euerie one in his vocation and calling rather then idle and deuouring drones to comfort and refresh the heartes of others rather then to seeke to satisfie our owne vnsatiable desires to be rich to Godward in the good works of mercy which he requireth and will plentifullie rewarde rather then to heape vp a superfluous masse of riches to our selues to the impouerishing or rather to the vtter destruction of our soules finallie by doing good to others to gather people
him great giftes if he could interpret the writing that appeared vnto him Keepe thy rewards to thy selfe saith Daniel and giue thy giftes to another Neuerthelesse he read the writing and shewed the interpretation thereof to the King The Prophet Samuel beeing a Iudge in Israel may worthily be a notable example to all both magistrates in ciuill iustice and also to ministers of the word of God For he hauing the grace we speake of hath obtained this testimonie from the holy Ghost that he tooke no bribe or corrupting gift at any mans hande 1. Sam. 12.13 c. Behold here I am saith Samuel in his Apologie or in way of renderring vp an accounte of his office of Iudge-shippe beare ye record of me before the Lord and before his annointed Whose oxe haue I taken or whose asse haue I taken or whom haue I done wrong vnto or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you Then they sayde thou hast done vs no wrong neyther hast thou hurte vs neyther hast thou taken ought of anie mans hande And he saide the Lord is witnesse against yee and his annointed is witnes this daie he speaketh of Saul whoÌ„ the people had made king ouer theÌ„ that ye haue fouÌ„d nought in my hands they answered he is wâ—nes But why may some say is Samuel thus earnest in his owne defence verily not in desire of any prayse to himselfe but that he might cause it to be esteemed a matter of great respect that the publike Magistrate should b◠〈◊〉 himselfe 〈…〉 corruptly in the discharge of his duty before the Lord and towarde his people as also that he might let the people see their sinne in casting off him from the rule and gouernement of them without cause on his part yea contrarie to that vprightnesse and fidelitie which he had vse â—â—oward them as appeareth in the faâ—â—â— 1â—â—hâ—â— q. 18. 19. And according to that which God himselfe 〈◊〉 spoken before ch 8.7 They haue not cast thee away but they haue cast me away that I should not reigne ouer them Thus therefore Samuel resigned his office of Iudge-shippe though he â—â—â—â—seth not to be a Prophet to the people For for it followeth vpon the request which the people make that he would pray for them ch 12. verse 23. God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way The like protestation vseth Moses Num. ch 16.15 A Gift must be receiued reuerendlie though not so largly laied forth but somewhat more directly vnto God I haue not taken saith Moses to the Lord so much as an asse from them neither haue I hurt any of theÌ„ Hetherto of the first grace necessarie concerning the receiuing of a gift From whence easilie may it appeare that the generall exhortation of the Apostle is to great purpose Heb. 13.5.6 in that he thus writeth to all Christans Let your conuersation be without couetousnes and be ye content with those thinges which ye haue for he that is God hath said I will not leaue thee neither forsake thee So that we may boldly say the Lord is my helper neither will I feare what man can doe vnto me Of like sorte is the counsell of King Salomon Prou. 23.6 Eate thou not the bread of him that hath an euill eye And the prayer of King Dauid his father Psal 141. Let me not eate of the delicates of the wicked c. The next grace and vertue requisite to the Christan receiuing of such giftes and benefites as may lawfully expediently be receiued for necessarie reliefe and comfort it is Reuerence For they must be receiued not simple as from men but with a reuerent regard of Gods spiciall goodnes in mouing the heartes of his good seruantes and deare children by his holy spirit to haue so louing and tender a care ouer vs. Yea it is the part of all such as are succoured this way so to consider of Gods owne goodnes herein that they may humblie acknowledge themselues vnworthy of so greate a grace and fauour according to the example of Iaakob Gen. 32.10 who saith vnto God I am lesse then any of thy benefites And as King Dauid saith 2. Sam. 7.18 Who am I ô Lord God and what is my house that thou hast brought me hetherto c. Such humility I say ought to be in those that are succoured by the honorable instrumentes of Gods bounteous goodnes and mercie It is verilie specially in times of great distresse no lesse to be esteemed then if God should cause the cloudes of heauen to raine downe Manna as he did for the reliefe of the Israelites according to that comparison which the Apostle Paul maketh in the same respect A Gift is to be receiued reuerendlie 2. Cor. 8.15 And the rather is this estimation to be made of it if such be in any singular manner beneficiall to any who were before strangers to their benefactors and had performed no dutie whereby they might be induced therunto Finally to make this point of reuerend receiuing of benefites more familiar and plaine this we say that the reuerence which is due to benefactors is such a reuerence as belongeth from dutifull children to their louing and kind parents For in so much as they doe the part of parentes to so manie as they doe relieue and cherish it is good reason that these againe should yeeld a childlike duetie and honour vnto them according to the 5. commandement of almightie God Honour thy father and thy mother c. And thus we haue a good occasion after this mention of honour to proceed to speake in the third place of thankfulnesse seeing this beeing the third grace requisite to to the Christian receiuing of giftes is also a fruite of that honourable reuerend account which ought to be made of all good and beneficiall Patrons and friends Of the which dutie it behoueth euery one whom it concerneth to be the more carefull because it is the preseruatiue or rather a certaine seed for multiplication of benefites For to such as shall be found truly thankfull and walke in good dutie the Lord will continue the beneficence of his seruantes yea he will amplifie and inlarge them so farre as he knoweth to be meete and expedient for any of his obedient children But it may be here obiected that we must on all hands giue all our thanks vnto God seeing all good things come of his bountie alone and he requireth it also as a spiciall dutie of his worship saying as we read in the 50. Psal Offer ye prayse vnto God And againe in the same Psalm He that offereth praise glorifieth me It is true no man may deny it God onely is to bee thanked and praysed with religions diuine praise A Gift must be receiued thankefully which doe indeede belong onely to him that is the author
God to poore miserable dānable sinners All these Gods bounty aboue mans and if there be any such like they are such gifts of God as infinitely exceede all mans donation and gift And no maruell though the gifts of God be thus inestimable because his loue toward vs from whence they proceede is passing all knowledge Ephes 3.19 So that to set out the greatnesse of Gods gifts we may iustly say vnto God with his holy Prophet What shall we render to the Lord for all his benefites toward vs. Psal 116.12 And with his holy Apostle What thanks can we recompence to God c. 1. Thes 3.9 And to admonish our selues of our duties O my soule praise thou the Lord and all that is within me praise his holy name My soule praise thou the Lord and forget not all his benefites Who forgiueth all thine iniquitie c. Psal 103.1 c. Read also Psalme 107. And to comfort our soules against all spirituall feares anguish and disquietment Returne to thy rest ô my soule for the Lord hath bene beneficiall vnto thee Because thou hast deliuered my soule from death mine eyes from teares and my feete from falling I shall walke before the Lord in the land of the liuing Psal 116.1 c. Hetherto therefore of the second difference of Gods beneficence how in measure it infinitely exceedeth all the bountifulnesse of man Thirdly God only is constant and vnweariable in continuing the bountie of his gifts vpon all such as he chooseth at the first to bestow his bountie vpon for Whom he once loueth he loueth to the end Iohn 13.1 The vnchangeable decree of God is expressed by his fatherly loue Mal. chap. 1.2 and Rom. 9.13 As it is written I haue loued Iaakob And Rom. 11.29 The gifts calling of God are without repentance and Hosh 13.14 Repentance is hid from mine eyes and againe 1. Thes 5.24 Faithfull is he which hath called you and he will do it and Isai 40.28 Knowest thou not or hast thou not heard that the euerlasting Lord the God hath created the ends of the earth He neither fainteth nor is weary there is no searching of his vnderstanding c. and vers 31. They that wait vpon the Lord shall renew their strength c. And this is the cause why king Dauid in the place before alleadged 1. Chron. 29. acknowledging the present great grace bestowed vpon himselfe and the people in offering willingly toward the house and worship of God to be his speciall gift he prayeth God to keepe the same grace for euer in the purpose and thoughts of the hearts of his people and that he would stil prepare their harts vnto himself And further that he would giue to his sonne Salomon a perfect heart to keepe his commandement c. For right well did the holy king know that man left to himself is lighter then vanity and most fickle in the purpose and care of the best things and namely in beneficence and liberality toward the Church and people of God Wherefore also well saith a godly learned man that it is proper to God to hold on in a continuall care to saue and preserue and not to be prouoked to cease from the bestowing of his benefites because men are vnworthy of them Finally he is infinitely more kind and bounteous to his enemies then any man or all men can be to theirs though all their kindnesse were layd together Matth. 5.45 Luk. 6.35.36 Rom. 2.4 And that either most gratiously to win their soules vnto him for their owne most happy saluation or els to leaue them altogether most iustly without excuse But thus the greatnesse of Gods diuine bountie and the excellencie of his giftes furpassing all gifts that anie man or Angell yea that all men or Angels can possibly giue they haue held vs somewhat longer then was at the first intended though not with lost time or labour as we trust Let vs now return to instruct our selues further touching that beneficence and giuing which ought to be in continuall practise among men after the example and president which we haue in the Lord so far as we preuented by his good grace may in our measure attaine vnto Giuing therefore wherein men in their poore measure may by the grace of God resemble that diuine bountifulnesse which is in God like as many little gutters or channels of the streame may declare how plentifull the head of the riuer or liuely spring is it is to speake something more generally a free imparting and communicating of that which is at the least in a mans owne perswasion rightly his owne Giuing what more generally to the vse or commodity and possession of another Or thus It is the alienating of a mans own right to make another the owner of that wherein he had all the property before According to this more generall definition a man might take occasion to speake more generallie of giuing by a distinction of Giftes according to the diuerse condition and estate of the giuers and according to their seueral minds purposes in giuing and so forth For there are gifts of the Subiect to the Prince as the Moabites and Aramites brought giftes to king Dauid when he had subdued them 1. Chron. 18.2.6 of the seruant to the Master of the tenant to the landlord and of the child to the father as gratulatory and dutiful presents for honours sake as Ioseph sent gifts to Iaakob his father out of Egypt into Canaan Gen. 45.23 And againe there are gifts of the Prince to the Subiect for reward or of mere clemencie and fauour according to the royall bountie of a Prince as in the 6. ch of the booke of Ester where the great king Ahashuerosh asketh Haman What shall be done to the man whom the king will honour And Dan. 2.48 king Nebuchadnezzar made Daniel a great man and gaue him manie and great giftes There are giftes of the poorer and weaker to those that be more rich and mighty to procure fauor or at the least to mitigate the rage furie of anger to which end Iaakob presented his gifts to Esau and in most submisse and humble maner desired him to accept of his present And as wise Abigail by her presents together with her gratious behauiour appeaseth the wrath of Dauid greatlie kindled against her husband Nabal Of the which kind of giftes it is said in the holie Prouerbes A gift in secret pacifieth anger and a gift in the bosome great wrath Prouerb 21.14 On the other side there are gifts of the rich and mightie to the poorer and inferiour sort Diuerse kinds of gifts because they mind to make them indebted to them that they may vse them for their greater benefite and gaine as Pharaoh preferred Ioseph and Nebuchadnezzar Daniel and those other three men of Israel Some giue gifts to helpe out good and iust causes and sutes as Iaakob sent presents to the chiefe Gouernour of Egypt little thinking that it had bene
the outward blessings Gifts of God from the hands of all those to whom as to his stewards he hath of his free fauour committed the distribution of them For seeing God giueth the one as well as the other of his free bountie these as well as they are to be distributed freely of beneuolence and not as of sparing or grudgingly as Paul instructeth the Corinthians 2. epist 9.5 And againe in the 14. verse of his Epistle to Philemon Without thy mind saith he would I do nothing that thy benefite should not be as of necessitie but willingly When the Creeple which lay at the gate of the Temple of Ierusalem to aske almes desired an almes of Peter and Iohn as we read Act. 3.2 c. Peter saith vnto him Siluer and gold I haue none but that which I haue that I giue thee In the name of Iesus Christ of Nazareth arise and walke Peter no doubt was willing to haue giuen gold or siluer to the Creeple freely if he had had it as may appeare in that he gaue willingly and freely that which was better than gold This grace of freenesse or franknesse is necessarie to the end it may be done with chearefulnesse and gladnesse of heart which is a grace of neare affinitie with the former and is greatly esteemed of the Lord according as it is said The Lord loueth a chearfull giuer 2. Cor. 9.7 Yea so doth he loue it that he preferreth a smaller gift which commeth willingly and chearefully before a gift of greater value when it is drawne forth constrainedly Wherefore as the Apostle saith according as euery man wisheth in his heart not grudgingly or of necessitie for God loueth a chearfull giuer in the place euen now alleaged And before that in the 12. verse of the eigth chapter If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Hence also it is that in the beginning of the same chapter Saint Paul verie highly commendeth the Christians of the Macedonian Churches because in great triall of affliction their ioy abounded and their most extreme pouertie abounded to their rich liberalitie For to their power saith the Apostle I beare record yea and beyond their power they were willing And prayed vs with great instance that we would receiue the grace and fellowship of the ministring which is toward the Saints A notable example of an excellent grace the which being so singularly commended by the holy Ghost Examples of chearfull giuing may iustly both giue incouragement to such as are at any time most free and franke seeing as the Apostle giueth to vnderstand they haue herein a very honourable fellowship in a verie gratious worke most worthy of all hands to be holpen forward and also it may iustly shame the most beggerly and seruile liberalitie of the common sort of worldly professours whose hearts are tied yea as it were chayned and locked vp in their chestes and purses For when due consideration of circumstances do oftentimes much commend and aduaunce a thing aboue it selfe being simply considered and namely in this action of liberall giuing when a thing is giuen with a large heart and not niggardly willingly yea desirously of themselues and not by any vehement intreatie of others of that little which a man hath and not of superfluitie when a man esteemeth his gift a benefite yea an honour to himselfe in that he is admitted to haue communion with the Saints of God to the reliefe of his Saints and finally when a man seeketh the occasion of giuing and offereth himselfe rather then stayeth till he be prompted by others neglecteth not the occasion being manifestly offered vnto him by all these circumstances the liberalitie of the Macedonians is commended vnto vs for a rare example to be followed herein But the Macedonians are not altogether alone Let vs therefore helpe forward our owne slacknesse by some other examples Among the which Zache in the 19. chapter of the Euangelist Luke though he were least in stature of body among a great multitude yet he is an example as tall as a Cedar in Lebanon yea and also speedily shot vp in more excellent manner then the gourd of Ionah to the magnifying of the mightie power of God in the grace of his blessed Gospell For so soone as he began to tast of the sweetnesse of that saluation which is brought to light by our Sauiour Christ hee standeth forth and his heart is inlarged to professe euen before the Lord who knew his heart Behold Lord saith he the halfe of my goods I giue to the poore c. And verily if we aske the cause why the common sort of our rich pofessours a small number excepted in comparison of the rest are now a dayes so skant in giuing as they are and in their skantnesse so vnchearefull it is for that their heartes continue so furfetted and oppressed with grosse cares and couetous desires after this worldly pelfe that they haue small tast and willingly are ignorant notwithstanding they haue much teaching what those fruites bee which the bountie of God toward themselues ought to drawe from them in respect of their brethren which lesson Zache being a willing and teachable scholler by and by vnderstood And let vs well marke that our Sauiour Christ who accepted the offer of Zache which was but of halfe his goods to the poore refuseth to giue any incouragement to that other rich man in the 18. chap. of the same Gospell vnlesse he would sell all that he had and giue the same wholly to the poore Why was that Zache being inlightened by faith and touched with godly sorrow for his sinnes dedicated the halfe of his goods to the poore with a hearty and chearfull affection to declare his thankfulnesse to the Lord for his great mercy toward him in the forgiuenes of his sinnes c. But the other rich man goeth away heauie and sorrowfull euen to thinke of parting from his earthly possessions and goods preferring them before the spirituall riches inheritance of the kingdome of heauen Therefore he remaining vnbeleeuing and without repentance goeth from Christ without any comfort at all for that time And the hardnesse of his heart in that he was closed and shut vp against the poore was also euen as a barre to hold out the comfort of Gods mercies that it could make no entrance nor finde anie friendlie entertainment with him But that we may see as in a chrystall glasse of what reckening a chearfull and heartie giuer is in the sight of God let vs consider the example of the poore widowe as it followeth in the 21. chapter of Luke in comparison of manie rich men For though in respect of the small quantitie of her offering she gaue as good as nothing to speake of yet her gift is preferred before the greater quantitie of all the rich mens offering put together at the same time Of a truth saith our
Sauiour Christ seeing her willing and ready mind this widdow hath cast in more then they all For they haue of their superfluitie cast into the offerings of God but she of her penurie hath cast in all the liuing she had Our Sauior giueth to vnderstand that she had no more then she offered till she should earne it with her fingers ends as we vse to speake Her example therfore is notable in that she wold rather want her selfe then to be altogether wanting in the holy contribution to the treasurie of the Lords Temple The like willingnesse and cheerfulnesse of mind did vtter it selfe more plentifully in outward fruits in that excellent woman Dorcas according to her more rich and able estate who vsed to clothe the poore with coates and garments which she made at her owne costes and charges to the relieuing of many Christians as we reade Act. 9.36 c. Lydia also was so earnest that she constrained Paul and his company to come to her house and to abide there Act. 16.15 The like chearfulnesse ought to be in the heart of euerie godly woman according to that notable description of a vertuous wife in the last chapter of the Prouerbes where it is written that She stretcheth out her hands to the poore yea both of her hands to the needy Hereunto let vs adde the example of that noble Obadiah for singular mercifulnesse in venturing his owne life in hiding and fostering a hundreth of the Lords Prophets to preserue them from the rage of Iezabel 1. King 18.3.4 Surely Obadiah would neuer haue put his life in so great hazard if he had not had a franke and free heart thereunto Abraham ran to giue his guests intertainment Gen. 18.2 But not to stay in particulars any longer let vs come to the generall commendation of the people of God in their holy coÌ„tribution toward the Tabernacle of the Lord Exo. 35.20 c. Euerie one saith the text whose heart incouraged him and euery one whose spirit made him willing came and brought an offering to the Lord for the worke of the Tabernaâ—le of the Congregation and for all the vses thereof and for the holy garments Both men and women as many as were free hearted c. they brought a free offering to the Lord gold sâ—lke precious stones c. The women brought their looking glasses made of some shining mettal chap. 38.8 Yea more then enough was offered by the congregation chap. 36.5.6 Reade also 2. Chron. 29.31.36 and chap. 35.8 where the willingnes of the Princes and whole congregation is commended both in king Hezekiah and also in king Iosiah his reigne And let this I pray you be well obserued that the Lord doth not for his part willingly accept of any offering or dutie which is not performed with a willing and cheareful heart as appeareth in the fifth verse of the 36. chap. of Exodus where he admitteth only the willing heart to offer vnto him This is the thing saith Moses which the Lord commandeth saying Take from among you an offring vnto the Lord. Whosoeuer is of a willing heart let him bring such or such an offering as is there expressed It is like to the proclamation which the Lord maketh Deut. 20.8 concerning the going forth of his people to fight his battailes Whosoeuer is afraid or faint-hearted saith the Lord let him go and returne to his house least his brethrens heart faint like his heart The Lord we see refuseth the faint-hearted souldier as no souldier for him And euen so he refuseth the vnchearfull Giuer conributor or offerer either toward his worship or toward the reliefe of the poore among his people as no meete offerers or contributors to him seeing they be such as haue not yet taken any courage to fight against that prophanenesse couetousnesse and distrust in Gods prouidence with many other sinnes which of necessitie must be ouercome by a spirituall encounter against them before the Lord can take pleasure either in the giuer and offerer or in the gift and offering which is tendered before him whereof we haue for euident examples Cain in the old world and Ananias with Sapphira his wife in the latter dayes of the Gospell Wherefore not without great cause doth king Dauid as was vpon occasion touched before giue most heartie and glorious praise vnto God for giuing himselfe and his people hearts to offer willingly for the building of the Lords Temple 1. Chron. 29.14 c. And let vs obserue it well that it is indeed a speciall grace from the bounteous hand and gratious Spirit of God and the same also a singular token of his loue when any can with willing hearts as wise disposers of the manifold grace of God chearfully distribute the good gifts of God which he hath made them stewards of For doubtlesse there is naturally in euery man so great selfe-loue and couetous desire to increase still in worldly riches wealth and so little zeale of Gods word or loue to his children that our harts may be compared to the bowe-net which easily taketh in the fish but hardly letteth any go out againe and our hands are as one wold say so glewish or bird-limed that they hold fast whatsoeuer commeth into them so all is fish which commeth to not Liberalitie therefore and franknesse of heart is a gift or grace of God A very neare yea an inseparable coÌ„panion to this godly franke and free-heartednesse whereof we haue hetherto spoken is a holy ioy and delight as well in giuing to the reliefe of men as in offering to the honor and glory of God So we read concerning the notable example of the Macedonians alleaged before that their ioy abounded in their willing and chearful contribution And so likewise we sawe in the example of king Dauid his people The people saith the text reioyced when they offered willingly to the Lord with a perfect heart And Dauid the king reioyced also with great ioy Ioy is a Companion with cheerfulnesse in giuing Read also Deut. 26.10.11.14 The thank-offering must not be celebrated in the morning or vnchearfully but with great ioy gladnes of heart As for grudging and vnbeteeming it hath no place nor fellowship in this businesse let it therfore be sent packing with Iudas who by reason of this euill affection in himselfe and because of his theeuish couetousnes could take no ioy no not in another bodies cost to wit when Mary the sister of Lazarus bestowed her costly ointment as a token of that honour and loue which shee bare to our Sauior Christ Ioh. 12.3 c. It ought long since to haue bin rotted mouldred away with the carkeise of that ancient and great churle drunken Nabal 1. Sam. 25.10.13 with whom also let vs leaue the grunting of the Gaderenes Mat. 8.34 and the inhospitall Samaritans Luk. 9.52.53 And let vs on the coÌ„trary as beseemeth al good seruants of God hearken to the preceptory exhortation of the holy Apostles Paul Peter Be
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
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
Ierusalem to giue a part to the Priestes and Leuites that they might be incouraged in the lawe of the lord And it is there testified that after the people had done so the Lord blessed his people and the land with great aboundance verse 10. And hath not our blessed Queene Elizabeth and her whole Dominion had plentifull experience how good it is to giue intertainement to banished churches and persecuted Christians whom God hath sent for succour among vs Blessed be the name of God for that gratious experience which for a long time God hath granted vnto vs. God giue vs grace that we may more thankfully acknowledge his goodnesse and that we may increase in all kindnesse and goodnesse toward his excellent seruants So no doubt as king Salomon truly saith They that honour the Lord with their riches and with the chiefe of all their increase Their barnes shall be filled with aboundance and their presses shall burst to wit as being worne out with pressing so great aboundance of grapes to make new wine Pro. 3.9.10 Micah of mount Ephraim hauing entertained a Leuite to be a Priest in his house he incourageth himselfe to think and say thus Now I know that the Lord will be good vnto me seeing I haue a Leuite to be my Priest Iudg. 17.10.13 But alas poore Micah was deceiued because he exercised a superstitious worship The reward of giuing to Gods worship Malus Micha nactus est maluÌ„ Leuâ—tam P. Maâ—tyr in which respect it is sayd in way of a Prouerbe Vnhappy Micah hath light vpon an euilll Leuite But if Micah had taken a right course maintained a holy Leuite to haue taught him the truth of God and to haue ministred in the true worship of God he might iustly and vppon good ground haue perswaded himselfe that his heart being vpright it should haue gone well with him And so may all perswade themselues that if the fault be not otherwise in themselues God will be good vnto them when they maintaine his faithfull Ministers to preach his Gospell vnto them Hetherto therefore of the blessing of God vpon beneficiall contribution and liberall giuing toward the maintenance of the holy worship and seruice of God of the faithfull ministers thereof or toward the reliefe and incouragement of any other of his speciall good seruants It followeth now that we shew that it is the good will and pleasure of God in like maner to reward the Christian liberality and beneficence of those that are good to the poorest and least of his Saints as a fruit of their loue flowing from the former zeale of Gods glorie in the furthering and aduancing of his pure worship and religion For this also hath manifold witnesse and confirmation in the word of God both by promises from the sacred mouth of God and also from examples as it were by the reaching forth of the hand to let vs euidently perceiue that it is his verie faithfull purpose gratiously to recompence the same wherefore as before so againe here let vs first consider the promises and this being done then let vs take a view of the examples In the 24 chap. of Deut. verse 13. The Lord commanding that mercie be shewed to the poore he saith that it shall be righteousnes before him to them that shall do it If it be accepted for righteousnes in the sight of God there is no doubt but he will in mercy reward it And let vs note that in this place of Deut. the Lord speaketh of mercifulnesse in lending which is a degree of mercy inferiour to franke and free giuing Wherefore The reward of giuing to the poore seeing God will reward mercifulnesse in free lending much rather will he account the mercie of free giuing for a speciall kind of righteousnes consequently he wil more aboundantly recoÌ„pence reward it So Deut. 15.7 c. which place was alleaged before the Lord commaÌ„ding not only to lend freely but also to giue promiseth hereupon that he will blesse such as shal obey his coÌ„mandement in all their works and in al that they put their hand vnto In the 112. Ps vers 6.9.10 Surely saith the Spirit of God by his holy Prophet and Psalmist a good man shall neuer be moued the righteous shall be had in euerlasting remeÌ„brance He hath distributed and giuen to the poore his righteousnesse remaineth for euer his horn shall be exalted with glorie c. That is to say God will mightily blesse and vphold his good seruants against all the enuious repinings malignant indeuours of the wicked whatsoeuer For as it followeth in the Psalm The wicked shall see it be angry he shall gnash with his teeth and consume away the desire of the wicked shall perish In the 37. Psalme the holy prophet guided by the same Spirit and wisely obseruing by his owne experience the gratious course of Gods most holy prouidence in that he tenderly watcheth alwayes ouer his good righteous and merciful seruants he is bold vpoÌ„ the same his obseruatioÌ„ to giue out as a principle that God will neither forsake the righteous nor yet their godly seed posterity after them I haue bin yong saith he ver 25.26 now I am old yet I neuer saw the righteous forsaken nor his seed begging bread He is euer mercifull and lendeth and his seed inioyeth the blessing And K. Salomon Pou. 13.22 The good man shall giue inheritance to his children children and the riches of the sinner is layd vp for the iust There is therefore a double blessing attending vpon the mercifull that is both vpon themselues and also vpon their children and posterity and therefore also may it iustly be a double incouragement to moue al Christians to a willing and constant course in this kind of weldoing Not that euer any which is the child of a righteous man may not come to beggers state or to bee exercised for a time with outward wants for it is easily seene that the leud slothfull and vnthrifty sonne of a good man doth fall into miserable pouertie as a iust punishment vpon him yea euen the rather because he hauing had so good an example before his eyes and the benefite of good education doth notwithstanding refuse to walke in the good steps counsels of his godly father Neither is it so to be vnderstood as though no godly child of a righteous man may at any time suffer outward aduersitie and want for this also doth the Lord also worke sometimes in our sight for secret causes knowne to himselfe and to the end he may worke greater things by them and for them then outward prosperitie could afford But the meaning of the Prophete is that neither the righeous nor their godly seed shall be forsaken of God or vtterly left destitute of mans succour in their penurie and want of all things though for a season it may fall vpon them for their triall and then that the vsuall and ordinarie course of Gods dealing is
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
lap saith he to wit after that he had obteined of the richer sort who had dealt cruellie before that they promised thenceforth to deale mercifully toward their poore brethren and I said So let God shake out euery man that will not perfourme this promise from his house and from his labour that is that being thrust out of house and home he may also be vnprosperous in all his affaires euen thus saith Nehemiah let him be shaken out and emptied And all the Congregation said Amen and praised the Lord. Yea and the richer sort fearing the imprecation which was thus denounced in the name of God consented vnto of all they performe that which they had promised A blessed and sweete fruite of a heauie and bitter curse though vttered without all bitternesse in the most pure and temperate zeale of Gods holy Spirit as was obserued before And now further for our present purpose to shew that the iudgement of God watcheth ouer vnmercifull men for euill and not for good we haue ready at hand the example of Nabal that churle whom God cut off as an vnprofitable branch shortly after he had dealt so like himselfe that is like a profane and sottish miser against Dauid the good seruant of the Lord in that he not onelie denied to send him anie reliefe but also verie contemptuously reproched and reuiled him For about tenne daies after he had dealt thus the Lord smote Nabal that he dyed 1. Sam. 25.9 c. 38. wherefore when Dauid heard that Nabal was dead he sayd as one giuing glorie to God in his righteous iudgment Blessed be the Lord who hath iudged the cause of my rebuke of the hand of Nabal and hath kept his seruant from euil for the Lord hath recompenced the wickednes of Nabal vpon his owne head And in like manner Ier. 22.13 c. God doth by his Prophet threaten Shallum a wicked sonne of the good king Iosiah altogether degenerating from his fathers example and giuing himselfe to pleasure without all regard of relieuing the oppressed yea executing crueltie after the manner of wicked men Wo saith the Lord to him that buildeth his house by vnrighteousnes and his chambers without equitie hee vseth his neighbour without wages and giueth not him for his worke Hee saith I will build me a wide house with large chambers so he will make himselfe large windowes and sieling with Cedar and paint them with vermelion Shalt thou reigne saith the Lord to Shallum because thou closest thy selfe in Cedar c. No but as it followeth Thine eyes are onelie for thy couetousnesse and for to sheade innocent bloud and for oppression and for destruction euen to doo this Therefore thus saith the Lord against Iehoiakim the sonne of Iosiah king of Iudah who before was called by an other name Shallum They shall not lament him saying Alas my brother or Alas my sister neither shall they mourne for him saying Alas Lord or Alas for his glorie He shall be buried as an Asse is buried euen drawne and cast forth without the gates Ierusalem This iudgement fell vpon him in Babel The like dishonour euen for the like cause befell the King of Babel himselfe namelie Belshazzar Dan. ch 5. according to the prophesie of Isaiah against that whole cruell and bloudie monarchie ch 14. verses 3.4.5.6 In that day saith the Prophete to the faithfull among the Iewes when the Lord shall giue thee rest from thy sorrowe and from thy feare and from the sore bondage wherein thou diddest serue Then shalt thou take vp this Prouerbe against the king of Babel and say How hath the oppressour ceased and the gold-thirsty Babel rested The Lord hath broken the rod of the wicked c. And then verse 18. c. All the kings of the nations they all sleepe in glorie euery one in his owne house But thou art cast out of thy graue like an abominable branch like the rayment of those that are slaine and thrust through with a sword which go downe to the stones of the pit as a carkâ—sse troden vnder feete Thou shalt not be ioyned with them in the graue because thou hast destroyed thine owne land and slaine thy people the seede of the wicked shall not be renowmed for euer Prepare a slaughter for his children for the iniquitie of their fathers let them not rise nor possesse the land nor fill the face of the world with enemies c. And chap. 31.1 Wo to thee that spoyledst and wast not spoyled and doest wickeâ—ly but they did not wickedly against thee When thou shalt cease to spoyle thou shalt be spoyled when thou shâ—lt make an end to do wickedly they shall do wickedly against thee Whereunto also let vs ad prophesie of Habbakuk for another witnesse to the same purpose chap. 2. vers 6. c. Shall not all these saith the holy Prophet take vp a parable against him and a taunting prouerbe against him and say Ho he that increaseth that which is not his how long and he that ladeth himselfe with thicke clay or dirt for no better is ill gotten treasure then a troublesome burthen or as a myrie poole to fasten and ouerwhelme the couetous therein Shall they not rise vp sodainly that shall bite thee and awake that shall vexe thee and thou shalt be their pray or trampled on by them continually as it were clay in the streetes Because thou hast spoyled many nations all the remnant of the people shall spoyle thee because of mens bloud and for the wrong done in the land in the citie and vnto all that dwell therein Ho he that coueteth an euill couetousnesse to his house that he may set his nest on high to escape from the power of euill Thou hast consulted shame to thine owne house by destroying many people and thou hast sinned against thine own soule For the stone shall cry out of the wall and the beame or knurle of the timber shall answer it or giue witnesse to it Wo vnto him that buildeth a towne with bloud and erecteth a citie by iniquitie Behold is it not of the Lord of Hostes that the people that is such a wicked people shall labour for fire and that the nations should wearie themselues for meere vanitie Nowe according to the threatening contained in these Prophesies against the Kinges of Babel and their Monarchie the Lord hath made them that lifted themselues vp in the greatest height of pride and of couetous and mercilesse dealing the most euident spectacles to all the world of his glorious iudgement executed vpon them for the same For all this was confirmed in that ouerthrowe which God gaue them once for euer by the Medes and Persians whom hee raised vp and sent in battell against them So then let this kinde of mercilesse and cruell people be neuer so stronglie rooted let them bee growne vp neuer so high let them be maintained and vpheld neuer so stronglie euen with the power of a mightie monarchie yet shall neither they nor their
patrimony and to inrich them with worldly wealth by filling their purses rather then with spirituall grace and vertue by furnishing of their souls by holy instructions by faithfull prayers to God and by Godly example of life Yea herein he committeth a double sin as well in that he taketh not the right course to leaue his children to the protection of God as in that by his practise and example he teacheth them to make more reckening of their earthly patrimony then of Christ himselfe and of his heauenly kingdome And further it is by many degrees better to be a father to manie Orphanes or fatherlesse children in feeding and cherishing them of Christian loue and pitie for the Lords cause who professeth himself to be a father vnto him then to leaue the greatest aboundance that may be to such children of a mans owne as for want of grace shewe themselues so leudly minded that they will wantonly and vnthriftily mispend all that shall be left them as experience doth not seldome shew it to fall out so Finally many though they be not Gentlemen themselues yet do they put forth so farre to make their children or at the least their eldest sonne a Gentleman that they make themselues beggers before they die and make their eldest so mightie aboue the rest that he spoileth and impouerisheth all his brethren OBIECTION 2. concerning care for children Among my children God hath giuen me some daughters beside my sonnes whom I can by no meanes preferre in mariage to any of good degree and countenance in the place where I dwell vnlesse I prouide for them some round portions And I must also bring them vp so as they must haue some Gentlewomanly qualities and they must sutably be set out in apparell something according to the fashion which as these dayes go is very chargeable all the world is giuen to so great brauery ANSWER O blind doting and aspiring folly Doest thou seeke to marrie thy daughters thus Dost thou not see that this is the way to procure husbands to thy daughters portions rather then to themselues and to wed all thy daughters to vanity before thou findest out one good meet husband for anie of them O how much better were it for Christian parents to nurture bring vp their daughters in the feare of God and true Christian modestie in holy shamefastnesse and sobrietie and in good huswiferie that they being first of all espoused to Iesus Christ their heauenly and spirituall bridegrome and so made fit for mariage might haue in his due time husbands of his most wise choise and appointment with whom they might leade not a wanton and idle but a right christian godly and comfortable life Marry thy daughter saith a wise man and so shalt thou performe a weightie matter but giue thou her to a man of vnderstanding Ecclesiasticus 7.25 Thus much for answere concerning inordinate care for children Obiections in regard of the pretended vnworthinesse of those that stand in neede to be relieued doe nowe followe OBIECTION 1. in regard of pretended vnworthinesse of those which stand in neede to be relieued I thinke in my conscience saith the couetous and vnmercifull man that I should doe verie ill to giue to so many as are readie to aske of me for I should mainetaine manie poore folke in their idlenesse and to bring vp their children also idlelie c. Which should be hurtefull to the Common-wealth ANSWER For the poore to liue idlelie in a christian common-wealth and likewise for them to bring vp their children in idlenes it is verily a great yea a double sinne and ought of conscience to be misliked and condemned of all seeing it is condemned of God himselfe He that will not worke should not eate as the Lord by his holy Apostle saith 2. Thes 3.10 And the ciuill magistrate should faile greatlie in his dutie and so sinne against God if he should not by his authoritie prouide against it Neuerthelesse it is no sinne for a mercifull man to relieue anie that be presentlie in vrgent necessitie be they idle or be they worse prouided notwithstanding that with the outwarde reliefe admonition be giuen with earnest perswasion that they will leaue their idlenesse and wickednesse and followe an orderlie and godly course of life Nay this is so farre off from the nature of sinne that he who doth so maketh practise of a double vertue and grace insomuch as at one instant as it were he giueth a double almes the one to the comfort of the hungrie bodie the other for the health of the surfetted soule The more full answere to this obiection may be giuen from the late excellent Statute made for the suppressing of idlenes and for order to be taken as well to set the poore to worke as to contribute to their reliefe so farre as they shall furthermore be found to stand in neede OBIECTION 2. Let a man giue them neuer so much they will be neuer the better for it all shall go through their throate c. ANSWER Such as be well and thriftilie minded will be the better As for the rest if they will be nothing the better yea though they should be the worse it may suffice thee vntill thou doest perceiue it to be so in deede that thou giuest with a mind to doe them as much good as thou mightest Their euill can no whit deminish thy goodnesse But if thou vpon experience perceiuest anie to be the worse as not knowing how to take the right benefite of reliefe thou maiest well make a better choise and so cast the seed as it were into a better soile OBIECTION 3. They are verie vnthankefull they will not giue a man a good word for all that is done for them ANSWER All be not so And though some be vnthankful yet God will be neuerthelesse gratious mercifull to thee Againe if thou shouldest seeke after the thanks and praise of men what a vaine thing were this For so shouldest thou loose all praise and reward with God Furthermore let it be obserued that thofe men which are thus most ready to accuse the poore of vnthankfulnesse and to be the more idle because of reliefe c. they are such as can speake least of all other vpon their owne experience Wherefore well may such Christians be rebuked and shamed by the sayings of the heathen who say Recompence followeth after him that looketh not for it Againe It is the determination of him that is an excellent good man indeed and hath his minde inlarged that way so long to beare with the vnthankefull man vntill thou hast wonne him to be thankefull But let vs proceed OBIECTION 4. There want not examples of some who make so great a shewe of godlinesse as one would thinke that he should do God good seruice in relieuing of them and yet afterward they are found to be nothing the men they seemed to be So that a man knoweth not to whom he should giue And were it not
better to keepe a mans money in his purse then to cast it away he cannot tell how ANSWER What though some do counterfeit religion and play the hypocrites shall we neglect good dutie because it may be there is such or such a foule sinne in this or that man which we know not of And as touching hypocrisie which is one of the most secret and hidden sinnes among the rest it belongeth vnto God who alone knoweth the heart in his due time to discouer it But as for our selues none of vs must presume to iudge any before the time So long as as any behaue theÌ„selues outwardly as beseemeth Christians it well beseemeth vs also to hope the best of them and therefore also whatsoeuer we do for such in the name of faithfull and true Christians hoping that they are such whether they be ministers of the word doctrine of God or disciples and schollers in the schoole of Christ God wil accept of it according to our good charitable meaning therin if our owne hearts be vpright and not according to their dissimulation And furthermore our Sauiour Christ to helpe vs against this all other offences and stumbling blockes saith in the Gospell Blessed is he that is not offended in me that is to say he that will not fall away from Christ nor from any good dutie of Christianitie by any discouragement whatsoeuer Sathan shall throw in his way Thus farre for answer to the objâ—ctions concerning the pretended vnworthinesse of those which stand in need to be relieued The obiections whereby couetous men would excuse one charge by another are next OBIECTION 1. whereby couetous men would excuse one charge by another I find by the count-booke of my expences that a great part of my liuing goeth out to those ordinarie ciuill charges which I stand bound vnto by the law of the Prince and in troublesome times such as these are we are at many extraordinary expences May not these be reckened for my almes or at the least may I not in these respects ease my selfe by being something more sparing that other way ANSWER Shall the same euill of sinne which hath had a strong hand to pull vpon vs all the euils of punishment which we haue bene pressed withall be any fit way or meanes to remoue them away from vs thinke we If the beginning of vnmercifulnesse haue in a great parte brought in the charges of warres and the sharpnesse of dearth and scarcitie among vs shall the continuance and hardening of our harts therin against the corrections of God remoue them awaie It can not be And as touching ordinarie charges imposed by course of lawe in ciuill respects they are plentifullie recompenced by the benefit of lawe and by the gratious protection of the Prince whose lawe it is Nowe seeing these charges as is said are so imposed by ciuill authoritie that they cannot be auoided no not of him that is vnwilling to yeeld them there is herein no praise or practise of beneficence at all Onelie willing freehearted and mercifull dealing whether by or without prescript of humane lawe such as is yeelded for the Lordes cause hath praise in the church and is trulie commendable in the sight of God OBIECTION 2. Neither can I here forget that there is euer and anone much to doo about contributions toward the Church for the maintenance of the ministery for bread and wine for the Communion for reparations of the building and of the glasse windowes and that all things may be made decent and seemelie God is a Spirit and he will be worshipped in Spirit What needeth so much to doo about outward comelinesse and decencie And if I might speake what I thinke saith the profane couetous man why should Ministers take tithes in these daies which they say are the daies of the Gospel seeing the Leuiticall Priesthood and the ceremonies thereof haue bene abolished euer since the death and passion of Christ as they themselues affirme Did not the Apostle Paul also worke with his handes to get his owne liuing Why then should not our Ministers doo so to ease the charges of the people For my owne parte also I can take as much edifiing by a reading Minister who will be content to compound for a small stipend as I can by him that preacheth euerie Sabbath day And therfore I thinke the greater charges of mainteining a Preacher may well enough be spared ANSWER It cannot be doubtlesse that these things should be forgotten of those that haue no care to store their memorie with good and wholsome instructions For want whereof wicked and vngodly thoughts and deuises are very rife in the minds of couetous and profane men howsouer shame stoppeth their mouthes that they do not at all times vtter vent them But that we may vouchsafe theÌ„ an answer What though God be a Spirit and requireth no curious nor ouer chargeable outward pompe or superstitious decking to his spirituall seruice and worship Is this any good reason why all things should not be decently ordered and disposed Or rather is it not in all equitie so much the greater reason that all things ought to be disposed in so much the more comely reuerend maner because the Lord requireth no excessiue cost to be bestowed this way It can by no colour of reason be denied This therefore is a very vnreasonable and malignaÌ„t obiection And for the same cause also it is the lesse to be maruelled at though this kind of meÌ„ grudge at the Minister of the Gospell his allowance and maintenance when they cannot willingly afford God him selfe a comely place for the exercise of his diuine worship nor themselues a small quantitie of bread and wine a fewe times in the yeare for their speciall comfort and spirituall nourishment of their soules As touching tithes by ciuill authoritie alloted for the maintenance of the Ministers of the Gospel it is a mere cauil to preiudice them vnder the name of Leuitical ceremonies For there was tithing before there was any tribe of Leui yea before Leui the father of the Leuits was borne therfore also is it writteÌ„ of Leui Heb. 7.9.10 that while he was yet in the loines of his father AbrahaÌ„ he paid tithes in AbrahaÌ„ wheÌ„ Melchi-sedec met him This was before the institutioÌ„ of the priesthood of the law But much rather may the iniquitie of this cauill appeare in so much as tithes are not not now either required or paid of any of sound iudgment in any ceremonious or figuratiue respect but as a moral dutie to the maintenance and vpholding of Gods diuine worship according to the affirmatiue part of the second commandement of the first Table and as a dutie of ciuill honour and iustice according to the fift and eight commandement of the second table of the Law So that to speake in some measure of proportion as touching the Lords Sabbath the ceremonie ceasing whatsoeuer might be so accounted in the Iewish obseruation of it and
nutrimur inopibus alimenta negamus Cum indeficientem Promū ac Thesaurarium Deum habeamus nos erga pauperes perparci ac tenaces sumus c. Hac igitur de causa minatur nobis iustum Dei iudicium Hac de causa Deus omnipotens manū non aperit quoniā fraternitatis charitatem occlusimus Ob hoc cāpi steriles quoniam charitas friguit Supplicantium vox frustra clamat ac in aere euanescit dissipatur nam nos rogantes minime audimus c. We commend beneficence saith the godly father but for want of vsing it we are wanting to the poore Though we being seruants are deliuered yet we haue no compassion ouer our fellow-seruants We are fed when we are hungrie but we deny foode to the needy Though God be vnto vs as a Butler or Treasurer that neuer faileth vs yet are we ouer sparing and niggardly toward the poore c. For this cause therefore doth God in his iustice threaten his iudgement against vs. For this cause doth not almightie God open his hand because we haue shut vp our compassion from our brethren For this cause also are the fields barren because charitie is waxen cold The voice of our supplications crieth in vaine and vanisheth and is scattered in the aire insomuch as we doe not heare those that intreate vs c. The whole Sermon is worthy euery Christians reading Quae vtilitas in aliena regione h. in isto mundo multas diuitias relinquere in propria autem in patria necessarijs carere Itaque oro festinemus dum adhuc tempus est vt illuc transferamus etiam quae in hac aliena habemus c. Facilis est transuectio scilicet per manus pauperum c. What profiteth it to leaue aboundance of riches in a strange country that is in this world and to want necessaries at home in our owne countrie that is in the kingdome of heauen I pray ye therefore let vs make hast while yet there is time that we may cōuey thither euē those things which we haue in this strange place The transportation is easie to wit by the handes or helpe of the poore c. Chrisost in Gen. cap. 23. Homil. 48. Ostendam tibi horrea iam parata inquit Amb. Ser. 81. sc esurientium pauperum ventres in ipsis tuos conclude the sauros I will shew thee saith Amb. in his 81. Sermon he speaketh there to the rich man straited for want of barne-roome barnes alreadie made fit to thy hand that is to say the bellies of poore hungrie people in these barnes lay vp thy treasure let them be the locke key for them c. The whole Sermon is worthie thy reading Lege etiā Bas Mag. in eadē diuitis auari verba Lucae 12.3 Concione in diuites auaros And Ecclesiast cap. 29.15.16 Concludito misericordem beneficentiam in penuarijs tuis c. Lay vp in the storehouses that which thou mindest to imploie to mercifull beneficence c. Sentences which may be referred to the Doctrine of the 4. Chapter Those professors which doe not relieue their poore brethren are called in the Scripture cloudes without raine And therefore they are subiect to the curse which was denounced by Christ against the figge tree Neuer fruite growe on thee hereafter Read Lectures of S. B. of Ips pag. 20. Felix quem faciunt aliena pericula cautū The vse of all the threates punishments contained in the 4. ch of the Treatise He is a happie man whom other mens daungers can make circūspect or warie Ne expectes dum in te ipso discas quantum malum sit inhumanitas quantumque bonum viscera egentibus aperire In alienis calamitatibus haec discito c. Delay not the time till thou learnest by thine owne experience how great an euill vnmercifulnesse is and how great a good thing it is to open the bowelles of compassion to those that stand in neede Greg. Nazianz. Orat. de Paup amore Seeing God accouteth the dutie of loue which at his commaundement is performed to men to be a spirituall sacred seruice done vnto himselfe wo to our sottishnes if we shall not onely consume in profane but also in wicked vses those thinges which should serue for holy oblations c. Caluin Heb. 13.16 and Philip. ch 4.18 comment Sentences to be referred to the fifth Chapter and first of all to the answer of the first Obiection Recordare ô homo quis est qui largitus est tibi teipsum qui sis in memoriam reuoca Seruus es Dei dispensatio tibi commissa est Dominicae facultatis Recordare ergo quis est qui tibi iniunxit officium dispensandi familiam suam Quid est quod multis praelatus es Non est vtique sine causa quòd tibi à bono iusto Deo officium tribuitur largiendi alijs necessitas imponitur indigendi Dispensatorem igitur conseruorum tuorum te ex dominicis facultatibus esse cognosce Ne existimes quod omnia ventri delitijs tuis terra producat Quae in manibus habes commissa tibi magis quà m concessa cognosce Paruo tempore aliquantulum super ijs laetaris abuti ijs voluptuosius delectaris Cùm verò haec pariter cū vita nostra defluxerint rationem dispensationis nostrae vocamur Domino reddituri Haec Amb. Serm. 81. ibidem in fine Non minus est criminis habenti tollere quà m cùm possis abundes indigentibus denegare c. Tot te ergo scias inuadere bona quot possis praestare quod velis Remember ô man who it is that hath giuen vnto thee euen thine owne selfe and call thou to mind who thou art Thou art a seruant of God the stewardship of the Lords riches is committed to thee Remember therefore who it is that hath inioyned thee the office of a Steward to his family What is the cause that thou art preferred to many Surely it is not without cause that the mercifull and iust God hath giuen to thee the office of distributing and that the necessitie of wanting is laid vpon other Know therefore that thou art a disposer of the Lords riches to thy fellow seruants Do not thinke that the earth bringeth forth all for thy belly and to serue for thy deliciousnesse As touching the things which thou enioyest consider that they are committed to thee as of trust rather then granted to thee to do with them as thou list Thou reioycest a little for a short time and takest delight to abuse them at thy pleasure But when these things together with our liues shall slip away we are called to giue an account to the Lord of our stewardship c. And againe it is no lesse crime to take away from a man that which he hath then to denie succour to the distressed when thou art able to do it of thy abundance c. Know thou therefore that thou doest bereaue so manie