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
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
vnto God rather then by beeing ouercheargable on the one hand or by withholding beneficence on the other hand if we be able to giue to discourage and scatter the flock to the decaie of the publike profession of the religion and worship of God and to the hazard of manie soules that might stumble and fall hereby Moreouer as it is said of the borrower so may we say of him that hunteth after gifts that he is a seruant yea seruily minded toward him that giueth Such a one is not his owne man as we may say much lesse is he fit to be a free seruant of the Lord. He is in the high way to grow quickly a flatterer a man pleaser to proue an hypocrit rather then a sincere true professor But let vs returne to the excellent example of the Apostle Paule who in that he writeth to the Philip. chap. 4.10 c. is likewise a notable presideÌ„t vnto vs how we ought to keepe our mindes sober and free against the inordinate and couetous desire of gifts He reioyced indeed and singularlie commended the Christians of Philippi in so much as they had a singular care in communicating with him as he there writeth in the matter of giuing and Receiuing neuertheles he reioiced not so much for the supplie of his owne wantes as to enioy the precious fruit of their faith and loue and to thinke of that most excellent fruit which was redounding to them from the Lord againe For saith he as touching himselfe I haue learned in what estate soeuer I am to be therewith content I can be abased and I can abound euery where in all things I am instructed both to be full and to be hungry and to abound and to haue want I am able to do all things through the help of hCrist who strengtheneth me Notwithstanding as he further addeth ye haue well done that ye did communicate to mine affliction c. Not that I desire a gift but I desire the fruit which may further your reckening c. And againe 1. Cor. 9.15 though he mightily presseth the equitie and moralitie of ordinary prouision and allowance for the Ministers of the Gospel at the charge of the people yet he professeth in regard of his extraordinarie calling of Apostleship because of certaine extraordinary occasions in respect of certaine false Apostles that he vsed none of those things neither wrote that it should be so done to him Thus then if we lay all these things together we may euidently perceiue both from the example of the Apostle Paule and of other the seruants of God as also from those weighty reasons wherewith he hath instructed vs how soberly the minds specially of ministers of the Gospel as was sayd ought to bee prepared and affected touched the receiuing of a gift According to that which is expresly required in euery one that is to be accounted meete to be a minister of the word that he be not desirous of filthy lucre Nor haue his affection set vpon siluer 1. Tim. 3.3 and Tit. 1.7 Read also Ier. 5.30.31 And verily if we do not looke diligently to our hearts that they besober yea verie warie and circumspect this waie both ministers of the word and also all other are not onlie in great danger to falt in the receiuing of the holy beneficence and liberalitie of the good seruantes of God which they giue to a right and euen to incourage vs to walke on chearfullie in the waies of the Lord but we shal be in danger to offend much more grieuoslie in accepting and entertaining the giftes of such at whose handes we ought not at all to receiue them either because they giue them with a profane and corrupt minde desirous therby to binde vs to vnlawfull gratifications or else for that other weightie circumstances may make it altogether in expedient to admit of anie gift from them As for example for want of this grace Gehazi tooke giftes of Naaman the Syrian notwithstanding his Master the Prophet Elisha had vpon verie holie and iust considerations refused the same As namely to the end he might the rather leaue him to consider the free grace and mercie of God in that greate cure which was so miraculouslie wrought vpon him And also that Elisha might thereby approue himselfe to the conscience of that noble Syrian that he was a true Prophet of God seeking the glorie of the true God of Israel and not one that was led by a couetous and earthlie affection For want of this grace as also because he loued and lingered after giftes which the Apostle Peter calleth the wages of vnrighteousnes Balaam that couetous Prophet was willing as a hireling to haue serued king Balaaks malitious desire that he should curse and practise his sâ—rcerie against the people of God had not the Lord himselfe against the will of Balaams false deceitfull heart restrained him and feared him from it For the want of this garce and likewise for the loue of the same vnrighteous wages Iudas first played the thiefe yea euen of that holie beneficence which was giuen to the most holie vse that might be to wit for the maintenance of our Sauior Christ in such seemlie maner as was meet for the son of God in the daies of his humiliation Iohn 12.6 shortly after he betrayed his maister the same our Lord Sauiour Iesus Christ which was the most hainous treason that euer was wrought For want of this grace the Magistrate is easily drawne to peruert iustice Exod. 28.21 and Deut. 16 19. Finally couetousnes and desire of money whether by gift from other or by selfe inordinate practise it is the roote of all euill as the Apostle Paule teacheth 1. Tim. 6.10 But on the contrarie the Apostle Peter according to that which we haue seene before in the Apostle Paul being armed with this spirituall sobriety hauing his mind set on heauenly things when he was tempted this way he was so far from accepting the gift which Simon the magitian one of like disposition to Balaam offered vnto him that he defied it Thy money perish with thee saith Peter because thou thinkest the gift of God may be obtained with mony Act. 8.20 Abraham also sheweth a right noble mind in freedome this way Gen. 14.22.23 For when the king of Sodom would haue giuen him much substance of that which hee had recouered out of the hands of those foure kings whom he pursued and ouercame he vtterly refused saying I haue lift vp mine hand vnto the Lord the most high God possessour of heauen earth That I will not take of all that is thine so much as a thred or shoo-latchet lest thou shouldest say I haue made Abraham rich The holy Patriarch had care that God might haue his glorie in the fulfilling of that promise of blessing which he had made vnto him without any helpe from the heathen among whom he liued Likewise the Prophete Daniel chap. 5.17 answereth king Belshazzar who promised
A TREATISE OF CHRISTIAN BENEFICENCE AND OF THAT LIKE CHRISTIAN THANKEfulnesse which is due to the same The which as they are duties of singugular 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 Honour the Lord with thy riches and with the first fruits or chiefe of all thine increase Pro. 3.9 Go ye and learne what this is I will haue mercie and not sacrifice Matth. 9.13 A man that hath friends ought to shew himselfe friendly for a friend is nearer than a brother Pro 18.24 He that rewardeth euill for good euill shall not depart from his house Pro. 17.13 Printed at London by Iohn Harison for Thomas Man 1600. TO THE RIGHT HONOVRABLE SIR IOHN POPHAM Knight Lord chiefe Iustice of England one of her Maiesties most honourable priuie Counsell AMong the rest of the most holy and wise Prouerbes of king Salomon who both for godly policie and also for purity of Religion may worthily be esteemed the wisest of all kings all the time of his vprightnesse and sinceritie these sentences Right Honorable are expresly commeÌ„ded by the most holy Spirit of wisedome it selfe to belong to the wise yea euen to those who ought to be most wise aboue all other to wit the Princes Iudges and Rulers of the people of God It is not good saith the wise king to regard the face that is the person of any man in iudgement The reasons follow Him that saith to the wicked Thou art righteous shall the people curse yea multitudes shall abhorre him But to them that rebuke him shall be pleasure and vpon them shall come the blessing of euery goodman They that is euery good man shall kisse the lippes of him that answereth vpright words Prou. ch 24 ver 23.24.25.26 The which SenteÌ„ces do briefly very pithily giue to vnderstand these two things first how great vprightnes ought to be in all Princes Iudges and Rulers to the end they may iudge righteous iudgement secondly how great the blessing is which by the sentence of God himself doth belong to all such namely that they shall be a ioy to the people of God that the people again shal reuerence theÌ„ that God wil heare their prayers for theÌ„ They shew also herewithal that on the contrarie such as take an vniust course haue reproch and dishonour yea vengeance due vnto them So gratiously is the God of righteousnesse inclined and bent toward his righteous seruants and so wrathfully is he setled in his iudgement and decree against the rest But leauing to treate of the dutie of the Magistrate and Gouernour which is not the present purpose may it please your Honour to giue one poore Minister of the word of God in the name of manie who by the grace of God haue care of our own bounden dutie your fauorable good leaue in regarde of the premises to testifie that great ioy which we haue by you and that reuerend estimation which we haue of you with harty desire of all increase of Gods best graces and blessings vpon you the rest of our good Gouernours vnder her Highnesse because of that care of vprightnesse of iudgement wherewith God of his mercie hath honoured and graced you in the sight of vs all to the sensible and publike benefite of all seeing as it is euident from the holy sentences before rehearsed it is the will and pleasure of God that we of dutie should so do And the rather also because we perceiue that mercie is linked with iustice in your gratious and currant proceedings the which we know from the booke of God to be effectuall to helpe singularly to the establishing of the honour peace of the throne of our most gracious Queene Elizabeth whose royall souereigntie through her whole dominions we humbly beseech God of his infinite mercy euen for Iesus Christs sake long and happily to continue and aduance among vs. Amen Such right Honorable our very good Lord is the generall purpose of the present writing but yet so as the more particular intent is to testifie the late increase of our ioy reuerend estimation humble prayer with hartie thanksgiuing to God for you all other our good godly Gouernors vnder her Maiestie as also the increrase of our huÌ„ble harty thankfulnes to you and theÌ„ and to her gratious Maiestie especially euen for the late point of so great mercifull iustice which you haue established and put in execution among vs to the singular glorie of God honor of your gouernment and comfort of all well-disposed subiects in that you haue suppressed the vagabond life of a most wicked and vnprofitable yea a most dangerous and harmeful sort of people the which being of too ancient breede among vs were of late yeeres so mightily increased that by their licencious and vniust yea verie sturdy and shamelesse vagring and begging all mercie of almes-giuing was so violently catched vp and deuoured at euery rich mans gate and also at euery meane mans doore that mercie was degenerated to the cruell and wastfull feeding and fostering of such an idle and wicked rout as by the rule of the holy Apostle were altogether vnworthy of any almes in so much as they were such as vtterly refused to work And be sides in vaine confidence and proud presumption of an imagined prescription of time at the first mention of their restraint they feared not at our dores to speake contemptuously and skornfully of so holy a purpose as if it had bene an impossible thing that rogues shold haue abiding places and that beggers should liue of their labours But thankes be to God to her Maiesty and to you this excellent point of mercifull iustice was no sooner aduanced and authorised by gratious Statute wisely penned and enacted by high Court of Parliament to the same effect and purpose but it hath so prosperously and with so speedie successe preuailed that God hath to the great comfort of all that loue true iudgement mercie shewed euidently that his good hand went with the execution of it as no doubt his good Spirit was formerly president in that holy consultation and aduise which was taken about it The which one Act right Honorable how many good acts it hath wrought highly to the honour of God and her Maiestie and the whole gouernment and also how good coÌ„modious it is to the publike weale of the whole natioÌ„ a long narration would hardly suffice worthily to declare O how much filthinesse of adulterie and fornication of the vagabonds themselues is hereby cut off which was wont in more then brutish maner to be practised in all places of their confused lodging together at euery Faire and market through the land after they had filled themseâ—ues with the fattest of the rost and drunke themselues drunken with the strongest of the Beere that their Hostesse could
doubt that by the rich he might helpe the poore and by the poore make triall of the rich as it is well obserued answered by a godly learned Father Neuertheles the same our God who commandeth vs to do good vnto all that alwayes he doth specially require that we be chiefly beneficiall to those poore ones which be of the houshold of faith Euery man is bound to giue and that also constantly and without wearinesse Gal. 6 10. And further also euen concerning these though we are to begin to exercise our kindnesse with the recompencing our kindred which is noted to be an honest thing and acceptable before God 1. Tim. 5.4 Yet we are not to stay there but to extend our goodnesse to other our poore neighbours and neare dwellers and not onely so but sometime also euen to such as dwell in places far distant from vs according to that right Christian practise whereof we reade Rom. chap. 15. vers 24. c. When I shall take my iourney into Spaine saith Saint Paule I will come to you c. But now I go to Ierusalem to minister vnto the Saints For it hath pleased them of Macedonia and Achaia to make a certaine distribution vnto the poore Saints which are at Ierusalem For it hath pleased them and their debters are they c. Neither are we to stay til such as we mind to help be pressed with extreme neede and therefore to make delayes but to take hold of the occasion and if it may be euen to preuent their calamitie For so we haue the precept Prou. 3.28 Say not to thy neighbour Go and come againe and to morrow will I giue thee if thou now haue it Why so It may be he may die that he cannot come or though he liue yet be discouraged from comming againe or if he do come thou maist be more hardened against him then before or it may be that thou maist bee sodainly taken away by death from all that thou hast as our Sauiour Christ saith in the parable to the rich couetous and vnmercifull man Wherfore far better both in respect of themselues who taking the time to do well shall reape in due season and more comfortably to others seeing the deferring of the hope is the fainting of the soule but the desire accomplished is as the tree of life and also more to the honour and glorie of God which is best of all doe they which dispose and giue themselues to pursue hospitalitie and to distribute to the Saints most readily according to that Rom. 12. vers 13. TEN PHILOXENIAN DIOKONTES pursuing or prosecuting hospitality Euery man is bound to giue and that also with good expedition Petrus Martyr Longè autem maius est persequi hospitalitatem quà m esse hospitalem It is far more to pursue hospitality then to be hospitall as saith a learned interpreter Of this sort of holy and kind hearted pursiuants Lot and Abraham are cōmended for singular examples in the olde Testament Philemon and Gaius in the new And that there is speciall regard to be had of the houshold of faith mentioned before and among those to such of them chiefly who being destitute by any occasion are of singular godlines and grace aboue the rest there is very great reason why it should be so not onely because they are more precious in the sight of God but also because they of all other are least regarded yea rather most maligned and spighted in the world the children whereof doe only loue and cherish their owne And like wise also concerning the rest howsoeuer vnbeleeuers must be tendered of the faithfull though they regard not them and better is it as was said that almes should be cast away then any creature should perish for want of reliefe In which respect the Christians of the Primitue Churches euen in the middest of the hote rage of their persecutors Read M. Foxe Acts monu pesrecution 10. pag 76. got singular credite to their profession in that they shewed more mercie to miserable infidels then did the vnfaithfull themselues Yet wisedome and discretion is to be vsed this way for their sakes who are wont to pretend neede without cause or in a measure aboue their neede while they make themselues more poore and friendlesse or more diseased and lame or more weake and feeble then they are indeed or in that they lay the blame vpon other for their vndoing and decay when as in truth they haue had no other riflers and oppressors then their owne slouth and vnthriftinesse whereby their pouerty hath bene armed against them according to that we read Prou. chap. 6.11 and againe chap. 24.32.33.34 Yet a litle sleepe a litle slumber a litle folding of the handes to sleepe So thy pouerty commeth as one that trauelleth by the way and thy necessity like an armed man Wittingly therfore Euery man is bound to giue rather with his own hands in his life then by executors after his death and without good caution to giue vnto such specially if they be of set purpose idely and leudly minded is not onely to cast away that which a man giueth but which is worse to cherish and confirme the wicked in their sinne as was sayd once before yea and thereby also to defraude those that are better minded to whom of right that beneficence so cast away was onely due To conclude this point of our definition concerning euerie mans Giuing it may not be amisse to adde vnto the former considerations that it is a more wise course also more agreeable to the nature of true liuely beneficence for euery one to giue and dispose with his owne hands and by the ouersight of his owne eyes that which he mindeth to giue euen in his life time rather then to leaue all or the greatest part to the dispositiō of his executor after his death For such gifts are subiect to much fraudulent and vnfaithfull dealing as experience dayly confirmeth that we say nothing of the opinion of merit or of the danger of superstition and praying for the dead which hath by long custome attended that course And beside it seemeth lesse commendable in the Church of God for any to giue his gift when he can keepe it no longer and lesse comfortable to the conscience of the Giuer in the sight of God because he may doubt whether it be rather an extorted or a free gift Neuerthelesse that beneficence which any good Christian bequeatheth by his last wil and testament which we may call his funerall beneficence is not to be condemned though the other course specially of such as be more rich and wealthy is to be accounted so much the more honourable by how much it doth more euidently declare both a liuely faith in Gods fatherly prouidence and also a more liuely and pure loue to the brethren and therefore for excellencie sake may bee called Vitall Beneficence It followeth nowe in the latter part of our definition
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
a mercifull and liberall man To whom also willingly doe I say as the Spirit of God moued Paule to answer Agrippa in that question about true faith Would to God that not onely one or a fewe almost which reade this and the rest of the holie Scriptures concerning this dutie of beneficence might both almost and altogether become mercifull and liberall men But howsoeuer this will not be for the children of this world will still and alwayes be like themselues the couetous man will be couetous still and he will increase in his vnmercifull courses yet I know assuredly that the word and promise of God will effectually and strongly preuaile with all that belong vnto him not onely to prouoke them to obedience but to fill their hearts also with exceeding comfort in the performance of the duties thereof For verily as the holy Apostle truly testifieth Hebr. chap. 6. vers 10. God is not vnrighteous that he should forget your worke and labour of loue which yee haue shewed toward his name in that ye haue ministred vnto the Saints and yet do minister sc Wherefore worthily did Nehemiah in perswasion of this goodnesse and faithfulnesse of God embolden himselfe to pray to God not onely to remember that kindnesse of his which he had shewed toward the house and religion of God as we haue seene before but also that it would please him of his goodnesse to remember him according to all that he had done for the reliefe of the poore of his people Remember me ô my God saith he in goodnesse according to all that I haue done for this people Nehem. 5.19 In which chapter euen from the beginning to the end is this part of Nehemiahs kindnesse mercie and liberalitie fully described for our singular instruction specially of those that be in higher places and haue greater power then others to do more good Finally that we may conclude this point let vs hearken to that of the same Apostle Heb. 13. from the beginning of the chapter Let brotherly loue continue saith he Be not forgetfull to logde straungers for thereby some haue receiued Angels into their houses vnnares So indeed did Abraham So also did Lot either of them being giuen to hospitality as hath bene obserued before In which words after that the Apostle hath giuen to vnderstand that Loue is so tender and daintie a plant that if it be not charily cherirished and maintained it will weare away he would giue vs further to vnderstand that though we are not in these dayes to looke that Angels should in the shape of men resort to our houses as of ancient times they did to the holy Patriarches and others yet easily may such as loue and practise hospitalitie receiue into their houses such seruants of God as be more deare and precious in his sight thē they are ware of which kind of guesse ought alwayes to be very welcome to euery good man And then also who knoweth how great blessing God will grant at their holy sute supplication to those good housholders and families where they are at any time for the Lords sake kindly and louingly intertained Doubtlesse howsoeuer it be not alwayes so apparant as heretofore it hath bene made sometime by miraculous gratifications in the ministerie of the Prophets yet as touching spirituall recompence and blessing the Gospell hath bene and shall bee as beneficiall as euer the law or times before the law haue bene to the magnifying of the bountie of the most glorious grace of God reuealed and published therein to the end of the world Hetherto therefore in the second part of this chapter of the promises of blessing vpon those that shall exercise their liberalitie and beneficence to the relieuing euen of the poorest of the people specially of such as be greatest in the obedience and patience of the faith of the Gospell It remaineth now that henceforth we do confirme or rather make plaine that which is most true and certaine of it selfe by some examples of those to whom the promise blessing of God hath bin in this respect manifestly perfourmed vpon them But I will vse the former examples here because they which haue bene alleaged in the former part of this chapter are so many confirmations of this also in so much as the same who are dutifull maintainers and vpholders of Gods true religion and worship they are also as a ioint fruit of their zeale to God louing and kind relieuers of the poore people of God euen for that loue which they beare vnto God So that the blessing in either respect is the blessing of al through one and the same rich mercy large bountie of the Lord who is a plentifull rewarder of euerie one that truly seeketh wayteth vpon him Now among those so fewe examples we will not forget to make mention of Iob seeing he may well serue vs in steed of a thousand authenticall examples For as he was a man of singular goodnesse and mercie as was rehearsed among the manifold examples of beneficence recorded in the holy Scriptures so was hee singularly blessed of God with all kinds of blessing both spirituall and also belonging to this life It is true indeed that it pleased God to afflict and trie him for a certaine time with verie great calamitie by losse of all his goods and cattell by the hands of wicked men yea and by a sodaine destruction of all his children as it were from heauen All which the Lord did to the end he might make Iob a notable patterne of patience to all posteritie and that the malice and crueltie of the diuell being poured out vpon so good and mercifull a man as Iob was might be so much the more euidently discouered to the Church of God as also for other notable ends which are to be obserued from that excellent storie Neuerthelesse after that Iob was tried the Lord to shewe that he did not forget his former goodnesse he renewed yea increased doubled all his former mercies vpon him For he gaue him sonnes and daughters as many as he had before and his daughters the most beautifull women that could be found in the land And of sheepe camels oxen and asses God gaue him twise so many thousands of euery kind as he had before For whereas he had before seuen thousand sheepe now he had foureteene thousand then three thousand Camels now sixe thousand then fiue hundred yoke of oxen now a thousand then but fiue hundred she Asses now a whole thousand So the Lord blessed the last dayes of Iob more then the first And after this calamitie he liued an hundreth and fourtie yeares and saw his sonnes and his sonnes sonnes euen foure generations and left inheritance to all his children Chapters first and last of that booke Another excellent example we read of in the 22. chapter of the Prophesie of Ieremiah verse 15 c. where God saith of the good king Iosiah he vsing his example to the reproofe of his
I bene stubborne that I would not be behind in benefites I beseech ye therefore to striue stoutly and though yee bee put to the worse come againe a fresh in battell aray They are happie who get the victorie they are happie also who are ouercome What young man is more noble then he that can say to himselfe for to another he may in no wise speake it I haue vanquished my father by benefites Who is more happie then such an ancient man who hath iust cause to tell it whithersoeuer he commeth that his sonne hath beene more beneficiall or done more for him then he hath done for his sonne And what is a more blessed thing then for a man to ouercome himselfe Thus we see how the Philosopher disputeth and how he determineth the question of recompence betwixt the child and the father And he hath spoken as much and to as good purpose as anie of the Philosophers haue spoken in this point The which also I haue beene bolde thus farre forth to set downe hoping that it may be considered with some good profite by Christians though from the penne of a heathen man But because we haue a more certaine and sure rule to go by both in this particulare and generallie concerning the doctrine of recompence in all cases let vs now answere the question demanded from the most excellent and on lie perfect the wisdome of God out of holie Scriptures I answer therfore by a concession and granting of the question that a recompeÌ„ce through the blessing of God may be some other waies then by benefites of the same kind aboundantlie made as for example when for earthlie blessings anie are made partakers of spiritual graces and blessings the which vnequall coÌ„mutation or change of benefites the Lord most vsuallie worketh by the hand and ministerie of such to whom he hath committed the preaching of his word and Gospell according as the Apostle Paul saith If we haue â—owne vnto you spirituall thinges is it a great thing if we reape your carnall thinges 1. Cor. 9.11 And againe in his epistle to Philemon pleading with him for his vnfaithfull and runne-away seruant Onesimus that he would vpon his repentance receiue him againe for his sake I vvill recompence it saieth Paule albeit I do not say to thee that thou owest to me euen thine owne selfe Yea further Rom. 15.27 he treating about that great beneficence of manie Churches sent to the Christians of Ierusalem then in distresse through the dearth he is more bold to tell the Christian Gentiles that they are debtors vnto the christian Iewes euen for the inestimable benefits sake of the Gospel which came vnto the Gentiles from them according as it is written The lawe shall go forth of Sion and the word of the Lord from Ierusalem Isai 2. v. 3. And Ps 110.2 And therfore the Apostle concludeth that in so much as the Gentiles are made partakers of the spirituall treasures of the Iewes their dutie is also to minister to them in carnall thinges But this pointe hath bene more fully handled before from the beginning of the third chapter of the former part of the Treatise Let vs therefore leauing this point hast forward Verilie Praier it selfe from the faithful and feruent heart of euerie true Christian though they be priuate persons no Ministers Preachers of the word it is such an almes out of such a blessed treasurie and storehouse that it easilie counteruaileth the outward value of that externall almes which the rich man taketh out of his purse or coffer yea though he open the stringes of his purse wide and stretch out his hand verie liberallie Neuerthelesse the widest opening of the heart vnto Praier must not shut out the care of retribution no not in the same kind whereby anie stand indebted or not in the like measure if so there be need and if God giue abilitie to cause the measure to be pressed downe and to runne ouer according to that which was affirmed before Neither must it shut out the care of benefiting the posteritie of those which haue beene good vnto vs. And here also for want of a fitter place let vs consider from the example of the people of Israel that it is a dutie of thankfulnesse to honour speciall good men with speciall honour euen after their death Benefited men euen thereby stand bound to be beneficiall in their buriall for so it is written of the people of Israel to their commendation that they buried Iehoiada the high Priest in the Citie of Dauid among the Kinges because he had done good in Israell and toward God and his house 2 Chro. ch 24.16 Now finally as a helpe to this fruite of thankefulnesse by care of making recompence it is necessarie that euerie mans heart be a faithfull register of all the kindnesse and beneficence which he is made partaker of Yea and because the memorie of euery one of vs is lesse apt to remember what we owe then what we make reckening to be due vnto vs it were requisite that euerie one should haue some booke of record thereby to be holpen by the sight of white and blacke as they say to call to minde from a long repetition of the yeares and times that are past both from whoÌ„ in what measure we haue bene succoured by the beneficence mercifull releife of this and that good seruant of our God Whereunto well may that serue which was obserued in the entraÌ„ce of this treatise coÌ„cerning the similitude which the Apostle alludeth vnto Philip. 4.15 We haue bene long in this third fruit of thankefulnesse The fourth is this that for want of occasions to make recompence to benefactors or for want of necessitie on their partes or their childrens that we learne from their example and by experience of Gods mercie by them to be our selues the instruments of God to exercise as much goodnesse and mercie as we may And if we be not able from the purse yet by good counsell and holie instruction by faithfull dealing by that credit we haue with others by earnest sute for them in good and honest causes c For there shall doubtlesse neuer want occasions of beneficence one way or other to those that be beneficiallie and helpefully minded The poore saith our Sauiour Christ shal be alwaies with vs. And so long as sinne is in the world yea in the children of God though not reigning and as long as the children of this world are violent and deceitfull to oppresse and deceiue specially the true seruants and children of God and as long as the diuell their arch-enemie beareth any swaie in the world ruleth in the hearts of the wicked to push them forward to mallice and persecute the true worshippers of God of blind zeale to their owne false religion and superstition Finally so long as God himselfe seeth it meete yea good and profitable for his children to be humbled and that their faith and patience should be exercised
tried all which both wil shal be so long as this world lasteth euen thus long therefore will there be manifold occasions for the mercifull who for the time are rescued and spared of God to shewe all kind of mercie and goodnesse to those that be in present affliction The which occasioÌ„s al staÌ„d bound to take knowledge of to tender and releiue all afflicted ones to their power whosoeuer will shew themselues kindly children of their heauenly father specially as was said in the beginning such as haue had speciall experience of Gods mercie in the benefiâ—ence and goodnesse of many other toward them As for those that shall not regard to doe thus they may see in the parable of him that taketh his brother by the throate for a hundreth pence notwithstanding the king had forgiuen him a thousand talents what shal be their portion in the end For the king his master hearing of the outrage by such of the fellow-seruants as were sorrowfull beholders of it he calleth him and saith to him O euill seruant I forgaue thee all that debt because thou praiedst me Oughtest not thou also to haue had pittie on thy fellow euen as I had pittie on thee So his master was wroth and deliuered him to the iaylors till he should pay all that was due to him Mat. 18.23.24 c. Such shal be the lot of all vnmercifull and vnthankfull men specially of such as hauing receiued mercie themselues do in stead of mercie exercise crueltie against others But of this more in the chapter following Hetherto therfore of the foure fruits of true thankfulnesse for benefits receiued in such order as they were at the first set downe and mentioned Benefits must be vsed as incouragements to godlinesse Now beside all the former graces it is yet further requisite and necessarie according to the last clause of the Definition of the Christian Receiuing of beneficence that euerie one whosoeuer is a partaker therof should be carefull conscionably and in the feare of God to imploy that which hath bene Christianly giuen to the same good and holy ends for the which it was giuen It hath alwayes bene accounted a sinne of infamous vnfaithfulnesse whether toward the dead or the liuing that any put in trust should break the will and appointment of either of them when according to their lawfull interest and power they haue willed and disposed of any thing well Verily it is no lesse sin for the parties themselues who are benefited to violate the godly will and purpose either of the one or the other by abusing that which hath bene bequethed or appointed vnto them either to nourish them in idlenesse or to embolden them to riotous and hurtfull enterprises when as their benefactors intended thereby only to comfort and incourage them in the wayes of godlinesse to the honor praise of his name they knowing that outward wants specially if they be great are a great hinderance of the good proceedings of those that be vertuously inclined If all that we liue by had bin gotten by the sweat of our owne browes yea though by our diligence industry we had obtained great wealth abundance yet were we bound to vse all that we enioy soberly thriftily without stripe or wast as they say But much rather are we to do so if aboue our owne care trauel we be fed and maintained either in whole or in part with so holy a prouision as is the contribution of those whom God honoreth with the name and title of his Saints All the excesse which beseemeth those that are thus prouided for it is their abounding in true hartie thankfulnes vnto God Moreouer and aboue all that thanks which belongeth vnto those by whom God sheweth so great fauour vnto them For this is the chiefe and finall end or scope of al liberalitie and of all the comfort and refreshing which it is accompanied withall euen the honour and praise The vse of Benefites is to incourage to godlinesse glorie of our most gracious and mercifull God And thus the Apostle Paule teacheth vs and all Christians very notably in the latter part of the 9. ch of his 2. epist to the Corinth from the 11. verse to the end he there making this the last and most weighty reason of his exhortation to the plentifull practise of this excellent vertue of liberalitie That saith he on all parts ye may be made rich vnto all liberalitie which causeth through vs that is by our ministerie thankesgiuing vnto God For hereunto doth the Gospel in the ministration and preaching therof effectually prouoke the hearts of the relieued Christians And then the Apostle proceedeth and addeth to the former words these which follow For the ministration of this seruice not onely supplyeth the necessities of the Saints but also is aboundant by the thankesgiuing of many vnto God Who as the Apostle further saith by the experince of this ministration praise God for your voluntarie submission to the gospell of Christ and for your liberall distribution to them and to all men And by their Praier for you desiring after you greatly for the aboundant grace of God in you Wherupon the Apostle himself rauished as it were with the beautie of this grace in the last verse of the chapter breaketh forth into most harty thanksegiuing saying Thankes therfore be vnto God for his vnspeakable gift The Apostle calleth the exercise of Christian liberality and benificence an vnspeakable gift of God because as we had occasion to obserue before it is not only in the vse exceedingly precious to stirre vp those that are partakers of the sweete fruit thereof to thanksgiuing vnto God but also because vnlesse God should by the mightie grace and power of the holy Ghost worke this grace in the hartes of his children they could not possibly get that great victorie against selfe-loue couetousnesse distrust in Gods prouidence vnmercifulnesse yea against the verie power of the diuell who laboureth with all his might to hinder this worke which he seeth to bring so great glory to the Gospell which victorie notwithstanding must needs be obtained The finall â—se of beneficence is the glorie of God before any can be truly liberall and beneficiall indeed Thankes therefore may we worthily say with the holy Apostle yea Thankes againe be vnto God for his vnspeakeable gift And God stirre vp the hearts of all relieued Christians both more more to be thankfull to his Maiestie and also to pray more earnestly for his blessing vpon all good instruments of his whomsoeuer be graceth with this so excellent a gift Amen Thus farre therefore touching the vertues necessarie to the right Christian receiuing of holy and Christian beneficence which are as we haue seene Sobrietis of mind Reuerence Thankefulnesse and as fruits thereof Prayer to God for such as be beneficiall Recompence Good report Beneficence to others and generally a Godly and sober life as a perpetuall fruit of so
abominations all which blasphemous impieties and most filthie treacherous and cruell practises were found both in the chiefe citie and also in all other places where this strumpet hath borne anie sway by making the Kinges of the earth drunken with the wine of her fornication For these causes therefore saith the Spirit of God as appeareth more at large in those two chapters of the booke of the Reuelatiō of our Lord Iesus Christ which he made knowne by his Angell to his seruant Iohn this most filthie whore shall be most wofullie iudged and condemned of God God therefore I say yet once againe of his infinite mercie and most bounteous goodnes giue all that be his both among them and among our selues and in all Churches trulie professing and honouring the most gratious and glorious name of our Lord Iesus Christ that in this so great and weightie a matter of Christian giuing and receiuing of holie beneficence which so generallie and so nearelie concerneth and blindeth all to dutifull regard in either respect that we may auoide all the errors and sinnes thereinto incident the which as hath bene declared are manie and great and so escape the heauie plagues and punishmentes of God due to the same both in this world and in the world to come And that on the contrary we may be so guided by the holy Spirit of God to proceed according to the streight line and euen and equal measure of his word both in Giuing Receiuing here for a while that for euer we may be partakers of the most precious and inualuable gift of euerlasting life and happinesse in the glorious kingdome of heauen through the onelie worthinesse and merit of our Lord Iesus Christ the only begotten sonne of God to whom with the father and the holie Ghost three most glorious and distinct persons one true eternall and euerliuing God onlie wise holie righteous gratious and mercifull most bounteous Lord God the onelie author and fountaine and the onlie wise distributer and disposer of all good giftes and graces both in heauen and in earth be all praise honour and glorie maiestie and thanksgiuing ascribed and acknowledged of vs and of all creatures both visible and inuisible both nowe and for euer and euer in all thinges and namelie for his late gratious succour against the yeeres of dearth among our selues for renewing of our plentie for the suppressing of the roguish life and thereby for opening of a doore to the more orderlie and comfortable practise of true liberalitie who also vouchsafe to giue grace that on all handes it may bee dulie practised and put in holie and Christian execution Amen An Addition of choise Sentences gathered out of sundrie Writers both Christian and heathen which may to good purpose be referred to the Chapters of either part of the Treatise according to the direction hereafter specified MVlta delectant pauca vincunt Excellency of beneficence liberalite Though a fewe proofes or precepts beare the sway yet variety is delightsome and pleasant Sen. de Benef. lib. 7. cap. 1. Beneficentia ac liberalitate nihil est naturae hominis accommodatius Nothing is more beseeming mākind then beneficence and liberalitie Cicero Off. 1. And lib. 2. Summi cuiusque bonitas commune perfugium est omnibus As euery man is in more high estate so ought he to be a more common refuge for a any man to flie vnto Nihil est tantopere expetendum homini inprimis diuiti quà m vt ex animo benefaciat Nothing is so earnestly to be desired of a man specially of a rich man as that he may haue grace to be hartily beneficially Fr. Iunius annot Prou. 19 22. It is a speciall blemish to graue and learned men and of great iudgement in the Scriptures being also rich wealthy if they shall be noted to be nothing sutable in liberality but on the contrarie For such to abound in this dutie it giueth thē as great a grace in the eyes both of God man as any knowledge or speech or any other or all their gifts put together For that which is to be desired of a man is his goodnesse Prou. 19.22 Read in the verie godly and frutfull Lectures of Samuel Bird of Ypswidge vpon the 8. and 9. chap. 2. epist Cor. pag. 26. 27. 28. And againe pag. 82. Kindnesse to other giftes is as the face to other parts of the body c. I pray reade the places diligently and all other the godly instructions of that little booke vpon those two chapters For as he truly saith pag. 33. In hard times if men would knowe what regard they should haue of their poore brethrē they should consult with those chapters of the Apostle wherein the holy Ghost hath of purpose set downe his holy will and pleasure vnto vs. Sentences to be referred to the first Chap. of the first part of the Treatise Apud homines moderatissimos quosque praestabilius habetur beneficium dare quà m accipere Excellency of Giuing atque antiquior est misericordia quà m lucrum Among all sorts of men such as haue bene of most discreet iudgement it hath bene accoūted a more excellent thing to giue then to receiue a benefite more honourable to shew mercie then to seeke after lucre Greg. Nazianz. Orat. 27. de Pauperum amore And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil beneficentia diuinius in hominem cadit Naz. Orat. 18. ad ciues Trep Nulla in re magis Deo similes sumus quà m beneficentia We are in nothing more like to God then when wee practise beneficence Plinie and other among the heathen Reade Calu. Harm Euang. vpon the 45. verse of the 5. ch of Matth. Generosi animi magnifici est iunare prodesse He hath a right Gentleman like and noble mind who is beneficiall helpefull Seneca Demosthenes being asked wherin man resembleth God he answered that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beneficiall and to speake the truth Quis tam miser tam neglectus qui Dei munificentiam non senserit ad quem non aliquid ex illo benignissimo fonte manauerit Who is so miserable or forlorne that he hath no comfort of Gods bountie and to whom nothing hath issued from that most gratious founiaine Seneca de Benefic lib. 4. cap. 4. Homo nihil tam Dei habet quà m benefacere vt superius dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet God in great matters man in small things either of them according to their power Dei proprium est perpetuo saluandi studio teneri nec hominum indignitate à benefaciendo absterreri Gualterus Religionis summa est imitare quem colis It is an abridgement of religion for a man to imitate God whom he worshippeth Aug. de Ciuit. Dei lib. 8. cap. 17. Magna certè beneficentiae laus quòd teste Spiritu sancto piae ac perfectae vitae summam in se continet It is verily a great praise of beneficence in so much
ne inferior sit beneficio licet aequetur officio Vertue is of this nature that it cannot abide to be scant in thankefulnesse and not contented to yeeld that which it hath receiued it desireth to returne heape measure not liking to be inferior in the benefit though it be matched in like dutifulnesse of the mind Amb. Comment lib. 5. in cap 6. Lucae Magni viri magnifice egerunt non vt in vnam tantum aetatem prodessent Benefactors are to be recompenced in their posterity ita nos non per vnam tantùm aetatem grati esse debemus As men of excellent vertue haue done notable thinges respecting the benefit of more ages then one so ought thankfulnesse to continue from one age to another toward those that descend from them Gratus esse non potest nisi qui beneficij meminit To moue vnto this recompence-making it is necessarie that benefites be well thought of remeÌ„bred He can not be a thankefull man that is not mindefull of the benefit Obliuio facit ingratum nec excusat ingratitudinem Forgetfulnesse maketh vnthankefull but it is no excuse of vnthankfulnesse Sen. de Benef. lib. 3. cap. 1. c. And againe Quis tam ingratus est quà m qui quod in prima parte animi positum esse debuit semper occurrere ita seposuit abiecit vt in ignorantiam verteretur Apparet illum non saepè de reddendo cogitasse cui obrepsii obliuio Who is so vnthankefull as he which hath so put aside yea cast away that which ought to be chiefly remembred and often thought vpon by him that it is turned into mere ignorance whether any such thing had euer bene or no This forgetfulnesse is the rather to be carefully watched against because we are very apt to forget a benefit soone after we haue receiued it according to the sentences following Beneficij memoria breuissima at iniuriae solet esse tenacissima The remembrance of a benefite is verie short but an iniurie is kept very long in mind And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing in this life doth sooner waxe old or loose the vigor of it then doth thankfulnesse Socrates Aristoteles And not only is it so concerning men but euen concerniâ—g God also Nihil enim procliuius est quà m donorum Dei obliuio Nothing is more readie with vs then the forgetfulnesse of Gods benefits Caluinus Comment in Ioh. cap. 4.44 Wherefore worthy is the admonition of a more ancient Father Vt pretiosum quoddam depositum gratiarum actionem in anima tua custodias recipies tu quoque dupliceÌ„ illius iucuÌ„ditatem Keepe thou thankfulnesse in thy heart as thou wouldest keepe a precious pledge committed vnto thee and thou thy selfe also shalt receiue a double pleasure therby Basilius Serm. 3. in diuites auaros Neither is the saying of the heathen Philsopher to be lightly passed by in that he setteth downe this sentence Multum is dat ei cuise fidelem gratum amicum dederit That man giueth much vnto him to whoÌ„ he will giue himselfe a trustie and gratefull friend Sen. de Benef. lib. 6.33 There are many wayes of exercising beneficence Alium re alium fide alium gratia alium consilio alium praeceptis salutaribus adiuua Be helpeful to one with thy goods to another by trusty dealing to another by that fauour which thou hast with any to another by aduise and counsell and to another with wholsome instructions Sen. de beneficijs lib. 1. cap. 2. Enuy hindreth all thankâ—ulneâ— Vehemens importunum malum est inuidia quae nos inquietat dum comparat Hoc mihi praestitit sed illi plus sed illi maturius deinde nullius eausam agit contra omnes sibi fauet Gratitudini denique inimicissima est Non potest quisquam inuidere gratias agere Quia inuidere querentis moesti est gratias agere gaudentis Enuie is a fierce and troublesome euill the which disquieteth vs while we enter into comparison to wit after this maner He hath done this for me indeed but more for him and that also more seasonably and thus he pleadeth on no mans side but against all he is partiall for himselfe alone To conclude it is the sorest enemie that thankfulnesse hath It is impossible that anie man should be both enuious and thankfull For enuie is the propertie of him that complaineth is sullome but thankfulnesse belongeth to him that is ioyous and cheareful Sen. lib. de Benef. 2. cap. 27. lib. 3. cap. 3. Res conuiuÌ„ctae sunt Dei gloria Ecclesiae munificentia The chiefe end and â—se oâ— beneficence iâ— the glory oâ— God Neque haec cessare potest quin illa tantundem minuatur The glory of God and the liberalitie or contributions of the Church are linked together Neither can this cease but accordingly is that diminished Calu. in cap. 8. verse 19. 2. Cor. Nothing can be sayd or conceiued sufficiently concerning this grace of beneficence in which respect the Apostle calleth it an vnspeakeable gift of God Lect. of S. B the last pag. Sentences that may be referred to the third chapter 2. part of the Treatise Omnes immemeres beneficij oderunt All men are wonte to hate such as are vnmindfull of the benâ—fite or good turne which hath bene done them Cicero Offic. 2. Vnthankfulnes to men iâ— a very hainouâ—sâ—n And againe lib. 8 ep ad Atticum In ingratitudine nihil non mali inest Ingratitude is accompained with all kind of euill and mischiefe Non referre beneficijs gratiam est turpe apud omnes habetur Ideò de ingratis ingrati queruntur cùm interim hoc in omnibus haeret quod omnibus displicet It is a very shamefull thing and so is it acccunted of all men for a man not to be thankeful for benefits receiued And for the same cause euen vnthankefull men themselues complaine of those that be vnthankful though in the mean while that sticketh in all which seemeth to be disliked of all Sen. de Ben. lib. 3. cap. 1 And ch 6. 7. of the same booke Cum diffâ—cilis esset incertae rei aestimatio odio damnauimus inter ea reliquimus quae ad vindices Deos mittimus When we perceiued saith Seneca in the name of many other Philosophers that the matter was so difficult that we could not certainly determine it we condeÌ„ned it as an odious thing haue left it amoÌ„g those things that we put ouer to be reueÌ„ged of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vitium maximum ingraetitudo videtur mihi indignum profecto perquam indignum vitium Chrisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detestabilis est obliuio gratiae beneficiorum reticentia Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Admiranda illa quidem ingratitudo est quae benemerentis beneuolentiam ingratitudinis occasionem facit Gesner Serm. sentent 58. These Sentences are Englished before Argumentum nihil debentium odio quaerunt