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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16763	A treatise of christian beneficence, and of that like christian thankefulnese which is due to the same The which, as they are duties of singular account with God, so are they of as necessarie vse to all christians, for the keeping of faith and a good conscience, as are fire and water for common vse and comfort to the naturall life of all men.	Allen, Robert, fl. 1596-1612.	1600 (1600)	STC 367; ESTC S112321	178,520	256

fauour shewed and all concealing of benefites bestowed But that vnthankfulnes passeth all saith a third which maketh the good will of him that hath deserued well the occasion of his vnthankfulnesse For as experience sheweth some are so wicked that they delight to speake the worst of those that haue deserued best of them So true is it that an other saieth It is more safe to offend some then to deserue well at their hand More safe I saie for the auoiding of their ill tongue in so much as they seek to make proofe by their hatefull dealing that they are nothing beholding to a man But leauing all other writers let vs come to the holie Scriptures themselues and from them learne what iudgement the Lord God who in all thinges iudgeth most righteous iudgement hath of this sinne and consequentlie what punishment he hath awarded against the fame And first let vs begin with vnthankefulnes to his owne most bounteous and diuine maiestie seeing vnthankfulnes to God is the roote of all vnthankfulnes to men And againe vnthankfulnes to good men redoundeth from man vpon God himselfe whose worke onelie both the worke and also all affection and disposition of the heart of man to goodnes and mercie is For seeing as our Sauiour Christ affirmeth None is good saue one which is God Matth. 19.17 it must needes followe that who soeuer hath anie sparkle of true goodnes or inclination to goodnes in him he hath receiued it as a grace from the good spirit of God Wherfore I doe willingly suppose that how soeuer it may seeme not so properly pertinent to this Treatise to speak of vnthanfulnes to God that yet I shall not perfourme altogether a thanklesse office to beginne herewithall and so proceede to that vnthankefulnesse which is in man toward man First therefore to lay forth the haynousnesse of the sinne of vnthankfulnesse to God the onely fountaine of goodnesse that one place in the first chapter of Paules Epistle to the Romanes verses 21.22.23 may aboundantly suffice The Gentiles saith the holy Apostle are left without excuse Because that when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to be wise they became fooles For they turned the glorie of the incorruptible God into the similitude of the image of corruptible man and of birds and of foure footed beasts and of creeping things c. Behold here what a great palpable darkenesse followeth vpon the putting out of the light of knowledge by miserable vnthankfulnesse and also what a floud of wickednesse breaketh in by the pulling vp of this sluce as it were For no doubt if the Gentiles had bene thankefull to God in any measure of truth as they ought to haue bene considering the Lord left not himself without witnes among them as the same Apostle testified Act. 14. verse 17. in that he did good and gaue them raine from heauen and fruitfull seasons filling their heartes with ioy and gladnesse they had surely preuented all that extremitie and outrage of iniquitie which for want hereof they fell into The same thing doth the same Apostle giue againe to vnderstand in his Epistle to the Ephesians chap. 5. verse 4. in that he opposeth it vnto manie sinnes that is to fornication and all vncleannesse and couetousnesse and filthines and foolish talking and iesting all which as the Apostle telleth christians are thinges not comelie in that I saie to all these vices he opposeth this one singular vertue of Thanksgiuing As though he should saie this ought to be as a strong barre against all them wheras on the contrarie if thankfulnes to God be wanting and no due consideration had of his mercies the doore is set wide open vnto them Not without great cause therefore doth the Lord by his holy Prophet Isaiah chap. 1. ver 2.3 c. so vehemently reproue his people for their vnthankfulnesse vnto him Heare ô heauens hearken ô earth saith Isaiah for the Lord hath said I haue nourished and broght vp children but they haue rebelled against me The Oxe knoweth his owner and the Asse his maisters cribbe but Isarael hath not knowne my people hath not vnderstood Ah sinfull nation a people laden with iniquitie c. So then we may easily perceiue that this sinne must needs be a hainous sinne which traiterously letteth in so huge an hoste of enemies to trouble heauen and earth as it were What shall we therefore make lesse of vnthankefulnes to God then to be an vtter trāpling of all Gods gratious benefits blessings and mercies vnder our feet what shall we make it lesse then as a whirlepoole or bottomlesse pit to sink swallow vp consume the blessings of God to no good vse how infinitly soeuer they be Yea how can we make it lesse then to be a most contemptuous lifting vp of the heele against God himselfe after the maner of the pampered beast which very mischieuously striketh his master frō whom he hath all his prouender Deut. 32.13 c. He that should haue bene vpright when he waxed fat spurned with his heele c. Finally what can any man make lesse of it then a most rebellious arming of men euen like Giants to fight against God in heauen as it were with his owne artillerie and weapons here vpon earth The sin therefore being so hainous how thinke we can it stand with the perfect iustice of God that the punishmēt should not accordingly be very sharpe The punishment of vnthankefulnes to God yea manifold and most grieuous and heauie And verily so it was vpon all Israel as followeth in that first chapter of the prophesie of Isaiah For in respect of the sundrie great plagues which fell vpon them for the same their vnthankfulnesse to God they are compared as it were to some spittle-house man who hath no part sound in him For as the Prophet frameth his description of their pittifull estate From the soale of the foote vnto the head there was nothing whole but woundes and swelling and sores full of corruption that also without wrapping and binding vp and without mollifying with oyle c. Read also Psal 78. and Psal 106. The Apostle Paule also in that his first chapter of the epist to the Rom. alleaged before sheweth how horribly the Gentils were punished for their vnthankfulnes he writing thus of them from the 24. verse of the chapter Wherefore also saith the Apostle God gaue them vp to their hearts lustes vnto vncleannesse to defile their own bodies betweene themselues c. And ver 28. he openeth the cause of it For saith he as they regarded not to know God euen so God deliuered them vp into a reprobate mind to do those things which are not conuenient They being full of all vnrighteousnesse fornication wickednes couetousnes maliciousnes c. This verily is a most grieuous punishment when one sin of the wicked

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

these are to be ioyned together though sundry titles to note out as it were with the blacke coale one and the same kind of wicked men euen such as the holy Apostle maketh as it were the beginning and also the period of wicked ones Rom. 1.29.30 Being full of all vnrighteousnesse fornication wickednesse couetousnesse c. without naturall affection such as can neuer be appeased mercilesse And further also because the consideration of the displeasure and indignation of God against this kind of men may be both good for the comfort of those who make Christian and conscioble practise of mercie and liberality when as they shall see how great a sinne and therewithall how manifold fearfull a danger they haue by the grace of God escaped and also for that through the blessing of God it may be a profitable helpe The punishment of not giuing to Gods worship to withdrawe such as bee not already past recouery from the neglect of so blessed an exercise as the practise of goodnesse and mercie is Let vs therefore call to mind the sundry punishmentes which God in his holy Scriptures threateneth and which hee will surely inflict vpon all profane and illiberall couetous and mercilesse people whosoeuer will not repent thereof and take the contrarie course And first let vs consider how God hath punished the neglect of furthering his worship Whereunto well serueth that which we reade Hagg. chap. 1. verse 2. c. in these words Thus speaketh the Lord of Hostes saying This people say the time is not yet come that the Lords house should be builded Then came the word of the Lord by the ministerie of the Prophet Haggai saying Is it time for your selues to dwell in your sieled houses and this house he waste Now therefore thus saith the Lord of Hostes Consider your owne hearts Ye haue sowne much and bring in little ye eate but ye haue not enough yee drinke but ye are not filled you clothe your selues but ye be not warme and he that earneth wages putteth the wages into a broken bag Thus saith the Lord of Hostes Consider your owne wayes in your hearts Go ye vp to the mountaine and bring wood and build this house and I will be fauourable in it and I will be glorified in it saith the Lord. Ye looked for much but loe it came to little and vvhen yee brought it home I did blowe vpon it And why saith the Lord of Hostes Because of mine house that is waste and yee runne euerie man to his owne house Therefore the heauen ouer ye stayed it selfe from dewe and the earth stayed her fruite And I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle euen vpon all that the ground bringeth forth both vpon men and vpon cattell and vpon all the labour of the hands And againe chap. 2. verse 16. c. And nowe I pray ye consider in your mindes from this day and before euen before a stone was layd vpon a stone in the Temple of the Lord Before these things were when one came to a heape of twentie measures there were but tenne when one came to the wine presse to drawe out fiftie measures out of the presse there were but twentie I smote ye with blasting and with mildewe and with haile in all the labours of your hands yet ye turned not to me saith the Lord. Worthy therefore in this respect is that admonition of the heathen king Artashasht to be well obserued and wel had it bene for the Iewes if they had attended to it who after that he had together with his princely and bountifull gifts for the furtherance of the worship of God giuen commaundement that whatsoeuer the God of heauen had commanded should be done speedily he alleageth the reason for it as we read Ezra 7.23 For why saith the king should God be wroth against the realme of the King and his children But the Lord by his Prophet Malachie dealeth yet more roundly seuerely according to the greater neglect yea contempt of his holy worship in the time that he prophesied Will a man spoyle his gods saith the Lord by his holy Prophete yet ye haue spoyled me but ye say wherein haue we spoyled thee In tithes and offerings Ye are cursed with a curse for ye haue spoyled me this whole nation And euen therefore as we may vnderstand by that which followeth The deuourer hath destroyed the fruit of their ground and their vine was barren in the field chap. 3.8.9.11 But what is this to vs Christians will some peraduenture say Verily the same in effect and substance which it was vnto the Iewes in so much as the Lord is as zealous for his worship to this day as euer he was in former times and the liuely stones also of that spirituall Temple whereof the sonne of God our Lord Iesus Christ is the chiefe corner stone they are euery way as greatly regarded of him yea rather much more preciously esteemed then were the dead and cold stones or whole building of the Temple of Ierusalem And therefore as well in regarde of his spirituall worshippe as of the poorest of those that do trulie worship him we are iustly to looke for the like if not greater plagues and punishments then the Iewes sustained if wee shall in like maner contemne and neglect the same And euen already no doubt because of our great errors and faylings either way it is come to passe that as in the dayes of king Dauid in Israel so in the reigne of our owne Queene God hath of late visited England though in great mercy with a dearth not onely of three yeares but almost of twise three together And must we not needs acknowledge it very equall that as we haue bene very vnfruitfull to God in his seruice and worship and exceeding slacke in the aduancement of it as also too scant and niggardly yea rather hard and heauie against our poore brethren lo many yeares together that therefore our fieldes and all other our indeuours and labours should be barren and vnfruitfull vnto vs Verily we may iustly acknowledge that it is the Lords mercie only that we haue not bene altogether consumed euen because his compassions faile not Lament 3.22 Thus we may perceiue as in a more generall view how God punisheth the profane and illiberall neglect of the furtherance and aduancement of his true religion and therewithall also the neglect of relieuing the poore of his people And there is no doubt but he will more seuerely punish this kind of people then with temporall punishments here in this world if they repent not For The wicked shall turne into hell and all nations that forget God Psalme 9.17 And Prou. 20.25 It is destruction for a man to deuour that which is sanctified and after the vowes to inquire To this purpose it is worthie to be obserued that howsoeuer the ceremony of the dedicatiō of euery mans