what may be the merchandize that our prayers are to procure for our benefactors verily the best commodities aboue all other namely that it may please God to increase and multiply vpon them all spirituall graces and blessings in Christ Iesus that their soules especially may fare well so long as they liue here and for euer in the life to come For thus doth the Apostle Iohn teach vs by his owne practise and example who left in holy record what prayer he made for Gaius a very beneficiall and friendly Host to all the Christians that resorted to him for succour in his time Behold saith Saint Iohn in his third Epistle I wish chiefly that thou mayest prosper and farewell as thy soule prospereth The Apostle Iohn prayeth for Gaius that he might still more and more prosper in all grace and godlinesse according to his happy beginnings and proceedings also euen to the time that he wrote vnto him Likewise Saint Paul Philip. ch 4.17 prayeth for the Christians of that Church who had bene beneficialll vnto him that their gift bestowed vpon him might further their reckening with the Lord. And 2. Tim. 1.16.17.18 he prayeth in like maner for his very good beneficial friend Onesiphorus and for his Christian familie in the Church of God at Ephesus The Lord saith Paul in that chapter giue mercie vnto the house of Onesiphorus for he oft refreshed me c. The Lord graunt vnto him that he may find mercie with the Lord at that day And if we would haue a more familiar example I meane one of the more common sort of thankfull persons we may take Naomi in the booke of Ruth ch 2.20 who blesseth Boaz for his singular kindnesse to her poore daughter in law a stranger in Israel Blessed be he of the Lord saith Naomi for he ceaseth not to doe good to the liuing and to the dead Her meaning is to note his constancie in doing good as well now as in former times to those that he hath suruiued and namely as it may be thought to her owne husband her two sonnes before they went downe into Moab where they died So then in her praier to God she bewraieth her thankfull heart to Boaz both in respect of her selfe and daughter in law now and also in remembrance of his former goodnes to her husband and her owne children deceased Neither are such as be any way succoured and relieued to pray onely for Christian benefactors but also euen for heathen and vnbeleeuing men by whom they receiue benefite according as King Darius requireth it as a gratulatorie fruite of his royall beneficence and bounty to the people of God that they would pray for the Kings life and for his sons Ezra 6.10 Yea the Iewes while they were in Babylon though they had small fauor shewed them yet because there they were suffered to liue the Lord cōmandeth them to pray for the peace of the land because in the peace thereof they themselues were to haue their peace Ier. 29.7 Much rather then ought we to pray for Christian Princes who are more tender foster-fathers nursing mothers to the Church of Christ for al other faithful Christians who do with more sanctified harts more deare loue cōmunicate their good things to their brethren And in this respect it may be accounted a very cōmendable indeuour of those Iewes of whō we read Luk. 7.4.5 in that they furthered as much as they could the suit which the Centurion of Capernaum made to our S. Christ cōcerning his sick son rhey testifying alleaging that he was a friend to their nation had built a Synagogue for the worship of God amongst thē Finally in somuch as they which giue or be the distributers of the holy beneficēce of others ought to pray that the same may be well accepted so blessed of God that it may incourage his seruants to cleaue constantly vnto him without any discouragement or fainting in their affliction or wants in so much as thereby they may perceiue that the Lord hath a tēder watch ouer their necessities for so doth the Apostle Paul pray himself yea and desireth the prayers of the Christian Romanes also that his seruice in this behalfe might be well accepted among the Christians at Ierusalem Rom. chap. 15.31 Much more therfore ought they that receiue the benefit pray for those by whom they are benefited that it would please God to giue them much ioy comfort with manifold recompence for their Christian contribution And thus prayer to God for Benefactors is the first principall fruit and duty of Christian and bounden thankfulnesse vnto them A second fruit as was sayd is that we retaining a thankfull memoriall of their beneficence do vpon all meet occasion make honourable mention of them For seeing the Lord saith Benefactors are to be well reported of that the memoriall of the iust shall be blessed Prou. 10.7 By whom shall this be perfourmed rather then by such as haue most plentifully tasted of the fruite and benefit of their righteousnesse And seeing God himselfe hath gone before vs in solemnizing the memoriall of manie iust and mercifull men in his holy Scriptures as we may remember from the former catalogue of them and so hath made the memoriall of them blessed according to that which our Sauiour Christ saith of that good woman who poured her costy ointement vpon him that wheresoeuer his Gospel should be preached throughout all the world there also should this be spoken of for a memoriall of her Matth. 26.13 We may iustly from hence informe our selues of our duty herein And the rather because in the remembrance of the beneficence of our good patrons and friends wee may the better put our selues in mind both of Gods bounteous goodnesse to vs also of our most bounden thankefulnesse to him for the same Finally this thankefull memoriall may be a meanes of stirring vp others to the practise of the same vertue which they shal perceiue to be so acceptable both to God and also to all good men Let this suffice for a Memorandum of this second fruite of thankefulnesse The third fruite is that though we be not able yet that we haue a willing setled purpose to make recompence yea and to performe it indeede with aduantage if at any time the neede of our benefactors or the neede of any of theirs shall so require and God make vs able so to doe He that hath friends saith the holy Prouerb ch 18.24 ought to shew himselfe friendly for a friend is nearer then a brother In the 21. ch of Gen. ver 22.23 c. Abraham iudgeth the request of the King of Gerar equall in this respect in that he saith God is with thee in al that thou doest Now therfore sweare vnto me here by God saith Abimelech and Phicol his chiefe captaine that thou wilt not hurt me nor my children nor my childrens children thou shalt deale with me and with the countrie where thou hast
and vnbeteeming niggardlinesse is abominable before the Lord whose most free and franke bountie infinitely exceedeth all whatsoeuer may possibly be yeelded either to him or his so neither can he like that there should be any either prodigall or immoderate wast or any proud vaine glorious or hypocriticall ostentation pompe in the practise of Christian liberalitie yea or that there should be any indiscreete ouer-reaching aboue anie any mans condition and state In that great famine which was vnder the Emperour Claudius Caesar according as it was foretold by Agabus who prophesied thereof Act. 11.28.29 the Disciples of Antiochia where they were first called Christians Euerie man according to his ability sent succour to the brethren which dwelt in Iudea And 2. Cor. 8.13 It is not saith the Apostle Paule that other men should be eased and you grieued But that your aboundance should supply their lacke c. It is well pleasing to God as hath bene declared already that euery one should so looke to his Cisterne at home that all leake not or run out abroad We haue seene also how the Apostle requireth speciall care at the hands of euery Christian for those that do more nearely belong vnto them 1. Tim. 5.4 A worthy example whereof we haue in the Patriarch Iaakob Gen. 30. verse 30. The little saith he to Laban which thou haddest before I came is increased to a multitude and the Lord hath blessed thee by my comming but now when shall I trauell for mine owne house also And afterward ch 42.1.2 Behold saith he to his sonnes I haue heard that there is food in Egypt get ye downe thither and buy vs food thence that we may liue and not die In the 17. chap. of the first of the Kings the widdow of Zarrephath thinketh it a sufficient reason to denie Elijah the Prophet so much as a morsell of bread because her prouision for her selfe and her child was now almost euen all spent neither could Elijah haue bene further instant had not the Lord sealed him as it were a commission to assure her that that smal remnant of her meale oile which was left should not be diminished though she wold consent to minister food vnto him euen of the same her small store for the reliefe of his necessitie In the law the Lord God permitted the richer sort of his people to gather in the increase of the fruits of their owne grounds Leuit. 19 10. chap. 23.22 And more fully Deut. 24.19 c. Read also Exod. 23.10.11 to their priuate store houses and vses only he pleadeth thus farre for the poorer sort that they might for that season of the yeare gather some helpe toward their reliefe by the gleanings which should be left To the which purpose he requireth notwithstanding that the scatterings of the corne or other fruit should not be gathered by the owners ouer neere froÌ„ them But touching that speciall care which euery one is allowed to haue ouer his owne family it is not impertinent here to call to mind that our Sauiour Christ in his holy parable Luke 15.17 resembleth the Lord God himselfe to such a prouident wise housholder as had bread enough for the meanest of his seruants while the prodigall and vnthrifty son forsaking his fathers house was ready to perish by famine abroad The Apostles of our Sauiour Christ requiring of the Christian Churches the continuance of their contributions without wearinesse they do free them from the charge of idle and inordinate persons 2. Thes 3. 6.7.8.9 Finally for the direction of giuing our Sauiour Christ Matth. 6. warneth all his schollers to take heede that they giue not their almes to be seene of men c. but that they should so deale their almes that their left hand should not know what their right hand did Now likewise for our direction how to giue toward the vpholding and aduauncing of the holy worship of God howsoeuer our hearts and our hands ought to be most dutifully and readily inlarged that way yet it pleaseth God to let vs vnderstand that he neither requireth nor alloweth of any vnncessary superfluity or superstitious pompe thereunto as though it were his mind to inrich himselfe as one would say and his owne house with the pillage and impouerishing of his people It is true that the people of God are seldome found in that fault that they will exceed measure toward the worship of God but rather they delight to dwell themselues in their sieled garnished houses to heape vp much riches for their owne priuate vses yea euen to serue their owne lustes though the house of God lie wast and though all things belonging to his worship do in the meane while want their conuenient seemly allowance according to that complaint which the Prophets Haggai and Malachie made against the ingratitude of the people in the times they prophesied in Neuertheles in so much as there haue bene examples of exceeding zeale forwardnes the Lord hath thought it good to giue a testimony of his gratious moderation in commaunding a stay So we reade Exod. 36.5.6 The people as Moses testifieth brought more then enough for the vse of the worke of the Tabernacle which he had commaunded Wherefore as it is in the Text Moses gaue a commandement and they caused it to be proclaimed through the hoste that they should bring no more And whereas afterward king Dauid in his zeale toward the worship and Sanctuarie of the Lord would gladly haue hasted the time of building a glorious TeÌ„ple to the name of the Lord 1. Chro. 17.1 For Behold saith he to Nathan the Prophet I dwell in an house of Cedâ—r trees but the Ark of the Lords couenant remaineth vnder curtaines c. Yet the Lord sawe good to respite him by reason of the great charge and businesse of warre wherein he had imployed him and reserued that worke for Salomon his sonne to whom he minded to giue a peaceable reigne Now like as the Lord so tendereth his people that hee will not be ouer-burthensome to them himselfe so hath he put the like mind into his faithfull seruants As for example when he returned the captiuitie of his people out of Babylon the holy Priest and perfect Scribe of the Lord Ezra other the faithfull seruantes of God with him guided no doubt by the holy Ghost were carefull lest they might seeme to abuse or incroche vpon the bountie of those heathen Princes whose hearts God had moued to be already very good and beneficiall to them and for that cause spared them in some things wherein they had neede of their further assistance as we reade in the booke of Ezra chap. 8.22 The Apostles of our Lord Iesus Christ were likewise in special maner sparing and tender ouer the Christian Churches that they might not be ouer burthensome to them Nay rather vpon some speciall considerations they would not for the time require that ordinarie and necessary allowance toward their owne
bene a strāger Benefactors are to be recompensed according to the kindnes which I haue shewed thee Then Abram said I will sweare And in this respect also is King Saul commended as hauing done that which was equall and right in fauouring the Kenites who were the posteritie of Iethro the father in law of Moses because more then three hundreth yeeres before Iethro had dealt mercifullie toward the Israelites at what time they came out of Egypt Go saith Saul to them when at Gods commandement he made expedition against the Amalekites vtterlie to destroie them with the sword depart and get ye downe from the Amalekites lest I destroie ye with them for ye shewed mercie to all the children of Israel When they came vp from Egipt Vpon which friendly watchword of the king the Kenites separated themselues from the Amalekites and were preserued This was one of those fewe good thinges which K. Saul did though in truth because of his false heart he neither did this nor any good thing else very well Let vs therefore from him proceede to the more worthy example of King Dauid a king of the Lords making not so much a successor of wicked Saule as the Ancestor predecessour of all the holy kings of Iuda and Israell who did not onely many good things but also by reason that God gaue him an vpright heart he did them singularly well And first of all let vs call to mind what he did in remembrance of the kindnes of Ionathan though Ionathan was then dead The storie is reported in the second booke of Samuel chap. 9.1 c. in this wise And Dauid said is there yet any man left of the house of Saule that I may shew him mercie for Ionathans sake Now as the holy Text saith there was of the houshold of Saule a seruant whose name was Ziba and when they had called him vnto Dauid for it appeareth that the king was earnest in the matter he said to him Art thou Ziba And he said I thy seruant am hee Then the King said remaineth there yet none of the house of Saul on whom I may shewe the mercie of God that is to vse a fewe wordes of interpretation the mercie which I stand bound to shew for my othes sake made to my faithfull friend Ionathan euen singular kindnesse and mercie such as God streightlie requireth and verie gratiously esteemeth according to that he saith specially concerning such causes as this is I will haue mercie and not sacrifice Ziba then answered the King Ionathan hath yet a sonne lame of his feete Then the King sayd vnto him where is he c. Who when he came to the King he said vnto him feare not for I will surelie shew thee kindnesse for Ionathan thy fathers sake and I will restore thee all the fieldes of Saul thy father and thou shalt eate bread at my table continually And as it followeth in the 10. verse of the chapter King Dauid gaue Ziba charge that he and his sonnes and seruantes whereof Ziba had to the number of fiue and thirtie that is fifteene sonnes and twenty seruants that they should till the land to the vse and profite of Mephibosheth his Master Saules sonne I haue set this downe the more at large because it conteineth an excellent patterne of the most kind and holy recompence and retribution which King Dauid made to the sonne of the father deceased Wherein let vs note and with the annotation let vs remember as occasion may require to imitate this so memorable and worthy example of a most godly King so farre as any of vs shal be able to approch neare vnto him in these foure vertues following First in the care of seeking out the occasion when it is not brought and presented vnto vs. Secondly in cheerefulnesse when the occasion is found out Thirdly in louing and courteous dealing with the partie who is to receiue the benefit Fourthly in the bounteous performance of the liberalitie intended Yea and let vs adde to these a fift vertue that this the constancie of King Dauids kindnesse whereof we haue a further testimonie in the 12. chap. of the same 2. booke of Samuel where he excepteth and preserueth Mephibosheth from that execution which was done vpon the sonnes of Saul at the request of the Gibeonites euen as God himselfe also would haue it for a reuenge of Saules crueltie against the Gibeonites contrarie to the othe which Ioshua and the people made to them for the securitie of their liues among them For King Dauid deliuering seuen of the sonnes of Saul to be executed by the Gibeonites in way of pacification it is written that he had compassion on Mephibosheth the sonne of Ionathan the sonne Saul because of the Lordes othe which was betweene them euen betweene Dauid and Ionathan the Sonne of Saul But which is yet more King Dauid was not onely mindfull to requite kindnesse in his life time but he is carefull also that kindnesse should not die with him And therefore 2. King 2.7 he on his death bed chargeth his sonne Salomon who was to succeed in his kingdome that he should shew kindnesse to the sonnes of Barzilla◠the Gileadite and that he should let them be among such as should eate bread at his table for saith King Dauid they came to me when I fled frō Absolom thy brother As though he should say to his sonne Salomon according to Salomons owne holy Prouerbe chap. 27.10 Thine owne friend and thy fathers friend see thou forsake not c. Now that Barzillai and his sonnes came thus to Dauid we may read it testified in the holy storie 2. Sam. 19.31 c. where also it is recorded how thankefull K. Dauid was to Berzillai himselfe and would presently haue requited the kindnesse of that dutie which of bounden dutie Barzillai was to performe vnto him Neuerthelesse because it was done in kindnesse and in time of neede king Dauid was readie to haue requited it by and by as it were into his bosome Come with me saith he to Barzillai and I will feede thee with me in Heirusalem The which his offer when Barzillai refused by reason of his age alleaging that he was vnfit to liue a courtiers life K. Dauid taketh with him his sonne Chimham and dismisseth Barzillai according to his owne liking and promiseth him all princely fauour and friendship that might stand him in any steed And yet not satisfying himselfe with all this he is carefull as was sayd before to prosecute the recompence euen after his death to Barzillai his children and posteritie Great therefore was the vertue of King Dauid in this noble poynt of retributorie kindnesse and beneficence And we will yet the rather say so if we shall consider that which is furthermore recorded of him how he had not onely this kind of regard toward all his friendes of the people of God as 1. Sam. chap. 30.26.27.28.29.30.31 but euen towardes strangers also yea euen to such as in common
his soule when he was in that deepe distresse which the bitternesse of his sicknesse had brought vpon him as we read 2. King chap. 20.2.3 I beseech thee ô Lord saith that godly King remember nowe how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore Now what this goodnesse was the remembrance whereof was so comfortable to his conscience in the time of his distresse it appeareth at large in the 29. 30. and 31. chap. of the second booke of holy Chronicles and more briefly is the same comprised in the two last verses of the 31. ch after this maner And thus did Hezekiah through out all Iadah and he did well and vprightly truly before the Lord his God And in all the workes which he began for the seruice of the house of God both in the Law in the coÌ„mandemeÌ„ts to seeke his God he did it with all his heart and prospered The like remembrance of beneficence to the Lords Prophetes gaue Obadiah a strong perswasion to plead with the Prophete Elijah that he would deale well with him not endanger his life to the wrath of his master king Ahab and Elijah dealeth with him accordingly as with one in the same respect worthy to be tendered for the Lords cause 1. King 18.13 c. Was it not told my Lord saith Obadiah what I did when Iezabel slew the Prophetes of the Lord how I hid a hundreth of the Lords Prophetes by fiftie in a caue and fed them with bread and water And now thou sayest go tell thy Lord behold Elijah is here that he may slay me For Obadiah feared lest Elijah would haue conueyed himselfe away and so king Ahab thinking himselfe mocked should be inraged against Obadiah Whereupon Elijah assureth him verse solemnly by oath that he would shewe himselfe to Ahab that day Yea further the practise of this kind of beneficence is so notable a fruite of faith that iustly doth it confirme the faith of others to expect mercie from God vpon them that exercise the same as we see how from the same incouragement the Apostle Paule prayed for Onesiphorus his most kind and constant benefactor The Lord giue mercie to the house of Onesiphorus saith Paule for he oft refreshed me and was not ashamed of my chaine But when he was at Rome he sought me vp diligently and found me The Lord grant vnto him that he my find mercie with the Lord at that day 2. Tim. 1.16.17.18 Now there is no doubt but the same Spirit which set Paule on worke to pray thus for Onesiphorus minded also to grant the same his request both for him his house The like is to be conceiued of his prayer for the Philippians vpon the same occasion he nothing doubting but that their contribution to his maintenance was an odour that smelleth sweet a sacrifice acceptable and pleasant to God chap. 4.17.18.19.20 But let vs come to open and confirme this point by a few more expresse and plaine examples such as God hath made by euident effect of his mercie vpon them famous spectacles of his bounty in respect of their kind and beneficiall dealing either toward his worship or any Ministers thereof for his sake yea though they haue not so hartily minded the same as they ought to haue done The widdow of Zarephath who gaue entertainment to the Prophet Elijah receiued this great blessing by the hand of the Lord by his meanes that the small quantitie of her oyle and meale did not diminish all the time that the dearth and scarcitie continued in Israel And beside that by meanes of the same Prophet she receiued againe he son from death to life 1. King 17.15 The honourable Shunamite also who gaue entertainment to the Prophet Elisha as was rehearsed before being barren at the prayer of Elisha God gaue her power to conceiue and afterward also at his prayer she receiued the same her sonne from death to life as the widdow of Zarephath had done by the prayer of Elijah 2. King chap. 4. vers 8. c. In the 39. chap. of Gen. we reade that the Lord blessed Potiphars house though a heatheÌ„ man for Iosephs sake eueÌ„ from the time that he preferred him to be the Gouernour of it And afterward he was also a blessing to Pharaoh and all his people by reason that he aduanced him to the chiefe honour of his kingdome next vnder himselfe For by that occasion God made Ioseph their foster-father in the seuen yeares of famine yea and the foster-father of his Church the familie of his owne father which also was Iosephs own blessing in so much as he was found faithfull to God therein Neither is there any doubt but the Lord shewed great mercie to Nebuchadnezzar because he fauoured and aduanced his holy Prophet Daniel and some other the verie faithfull seruants of God who were his captiues in Babel Publius also the chiefe man of the I le Melita of the which we read before he giuing the Apostle Paule and the Euangelist Luke curteous entertainmeÌ„t for three dayes through the goodnesse of God he receiued an Apostles reward For by Paule his father was healed of a grieuous feuer and of the bloudy fluxe yea diuers other of that place were healed of their diseases Act. 28.7 8 9. Seeing therefore the Lord blessed heathen men for their preferring of his seruants and Prophetes to honour therein they chiefly respected their owne pleasure contentment shal we not much rather assure our selues that whosoeuer among Christians shall for the loue and honour which they vnfeinedly beare to God and his pure religion deale honorably with his seruants the faithful Ministers of his word and Gospel shall much rather be blessed and prospered of him It is out of question that we may Do we not read that the Lord greatly blessed Obed Edom and all that had because he religiously receiued and kept the Arke in his house by the space of that three moneths wherin Dauid was discouraged by reason of the strange iudgement of God vpon Vzziah as the holy storie sheweth more at large 1. Chron. 13 And againe 2. Chron. 11.13.14.15.16.17 Do we not read that when Rehoboam gaue entertainment to the holy Leuites Godly minded Israelites who from among the other tribes of Israel left their suburbes and pâ—ssessions and came to Ierusalem to auoid that idolatrous and superstitious worship which Ieroboam had set vp they setting their heartes to seeke the Lord God of Israel and to offer to the Lord God of their fathers Doe we not reade I say that hereby the kingdome of Iudah was strengthened and that Rehoboam the sonne of Salomon was made mightie three yeeres long that is euen so long as they walked in the way of Dauid and Salomon as the text affirmeth An experiment also hereof we haue in the same booke chap. 31.4 c. King Hezekiah commanded the people which dwelt in
so manie as for the present God shall bring to hand And first that offereth it selfe which we do reade chapter 11. verse 17. He that is mercifull saith the Spirit of God by the wise king rewardeth his owne soule That is to say hee doth so gratious and acceptable a dutie before God when it is done in faith and obedience to God that God of his rich and free grace and mercie will surely reward it vnto him and in the same chapter verses 24.25.26 There is that scattereth and is more increased The liberall person shall haue plentie and he that watereth shall haue raine Hee that withdraweth corne the people will curse him but blessing shall be vpon the head of him that selleth corne That is of him that exerciseth mercie in his prising and selling of it labouring in hard times to mitigate and being downe that extreme price which vnmercifull men striue to bring it vnto For as touching deare sellers such of whom the common prouerb may be affirmed that The more they heape to wit to themselues the worse they cheape to others such cannot in truth be euer right good and liberall dealers They pull downe that with their left hand which they seeme to build with their right and so they frustrate their reward Whereupon also it followeth in the same chapter of the holy Prouerbes He that seeketh good things getteth fauour but he that seeketh euill it shall come vnto him And in the 19. chap. vers 17. thus we reade He that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen And who can wish or desire any more sufficient surety or better pay-maister then he Againe chap. 21. vers 21. He that followeth after righteousnesse and mercy that is he which is diligent in pursuing and taking hold of all good occasions to practise the duties of righteousnesse and mercie shall find life righteousnesse and glorie And againe chap. 22.9 He that hath a good eye that is to say a mercifull eye which will behold and therewithall tender the necessities of the poore shall be blessed for he giueth of his bread to the poore Likewise ch 28.27 He that giueth vnto the poore shall not lacke Thus much out of the holy Prouerbes In the booke of the Preacher ch 11.1 c. Cast thy bread vpon the waters saith the same most wise king a Prophet of God for after many dayes thou shalt find it Giue a portion to seuen and and also to eight c. In the which wordes king Salomon like as the Apostle Paul also hath done as we saw before compareth the actions of Christian liberalitie and benficence to a seed time after the which followeth in due season the increase of the haruest And in the same place he prosecuteth this similitude in verie excellent maner thereby to prouoke to the diligent speedie and constant following of this most husbandly plow For He that obserueth the wind saith king Salomon shal not sowe and he that regardeth the cloudes shall not reape that is he that will suffer himselfe to be hindered from doing good by casting of doubts through vnbeleefe or by any other stumbling blocke which the diuell shal cast in his way he shall misse the haruest because he hath lost the seed time To the preuenting of which so great a dammage king Salomon exhorteth as followeth In the morning sowe thy seed and in the euening let not thy hand rest for thou knowest not which shall prosper this or that or whether both shall be alike good In the 18. chap. of Ezek. vers 7.8.9 and againe verses 16.17 The Lord doth verie earnestly assure his people that whether a man be the father of a wicked sonne or the son of a wicked father such is the equitie of his gratious dealing that if he himselfe be not an oppressour but hath restored the pledge to his debtor hath spoiled none by violence but hath giuen his bread to the hungrie and hath couered the naked with a garment And hath not giuen forth vpon vsurie neither hath taken any increase but hath withdrawne his hand frō iniquitie and hath executed true iudgement betweene man and man And hath walked in my statutes and kept my iudgements to deale truly he is iust he shall surely liue saith the Lord God And yet moreouer and beside all the testimonies hetherto rehearsed we haue a notable place in the 58. chap. of Isaiah verses 6 7 8 9 10 11 12. The words are verie mightie to incourage and draw on euery good and faithful man both Iew Gentile to exercise the actions of goodnesse and mercy For after that the Lord hath by his holy Prophet rehearsed what he requireth to be done namely that euery heauie burthen be taken of that the oppressed be let go free and that euery yoke be broken That bread be dealt to the hungrie that the poore which wander he meaneth not voluntary beggers and wandering rogues but such as be inforced to leaue their place by some vrgent calamitie be brought to mens houses When a man seeth the naked to couer him and not to hide a mans self from his owne flesh After this rehearsall of the duties and that in more pressing maner then is here repeated then followeth the gratious promise of God in these words Then shall thy light breake forth a◠the morning and thy health shall growe speedily thy righteousnesse shall go before thee and the glorie of the Lord shall imbrace thee Then shalt thou call and the Lord will answer thou shalt cry and he will say Here am I if thou take away from the middest of thee that is out of thy heart the yoke or the tying wherwith the heauy burthen is as it were fastened to the backe the putting out of the finger and wicked speaking that is euery inhumanity and grieuance And then it followeth on the contrarie If thou poure out thy soule to the hungrie and refreshest the troubled soule then saith the Lord shall thy light spring out in the darkenesse and thy darkenesse shall be as the noone day and the Lord will guide thee continually and he will satisfie thy soule in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters faile not And they shall be of thee which shall build the old wast places thou shalt raise vp foundations form many generations and thou shalt be called the repairer of the breach and a restorer of the pathes to dwell in Now what man though of his owne disposition vnmercifull and illiberall as all of vs are if he shall dulie consider this manifold and bounteous promise of God and if he shall gather but one sparkle of faith to beleeue that God is faithfull and his word true can chuse but he must bee affected at the least after the manner of king Agrippa Act. chap. 26. vers 28. to confesse that almost it perswadeth him to become
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
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
lap saith he to wit after that he had obteined of the richer sort who had dealt cruellie before that they promised thenceforth to deale mercifully toward their poore brethren and I said So let God shake out euery man that will not perfourme this promise from his house and from his labour that is that being thrust out of house and home he may also be vnprosperous in all his affaires euen thus saith Nehemiah let him be shaken out and emptied And all the Congregation said Amen and praised the Lord. Yea and the richer sort fearing the imprecation which was thus denounced in the name of God consented vnto of all they performe that which they had promised A blessed and sweete fruite of a heauie and bitter curse though vttered without all bitternesse in the most pure and temperate zeale of Gods holy Spirit as was obserued before And now further for our present purpose to shew that the iudgement of God watcheth ouer vnmercifull men for euill and not for good we haue ready at hand the example of Nabal that churle whom God cut off as an vnprofitable branch shortly after he had dealt so like himselfe that is like a profane and sottish miser against Dauid the good seruant of the Lord in that he not onelie denied to send him anie reliefe but also verie contemptuously reproched and reuiled him For about tenne daies after he had dealt thus the Lord smote Nabal that he dyed 1. Sam. 25.9 c. 38. wherefore when Dauid heard that Nabal was dead he sayd as one giuing glorie to God in his righteous iudgment Blessed be the Lord who hath iudged the cause of my rebuke of the hand of Nabal and hath kept his seruant from euil for the Lord hath recompenced the wickednes of Nabal vpon his owne head And in like manner Ier. 22.13 c. God doth by his Prophet threaten Shallum a wicked sonne of the good king Iosiah altogether degenerating from his fathers example and giuing himselfe to pleasure without all regard of relieuing the oppressed yea executing crueltie after the manner of wicked men Wo saith the Lord to him that buildeth his house by vnrighteousnes and his chambers without equitie hee vseth his neighbour without wages and giueth not him for his worke Hee saith I will build me a wide house with large chambers so he will make himselfe large windowes and sieling with Cedar and paint them with vermelion Shalt thou reigne saith the Lord to Shallum because thou closest thy selfe in Cedar c. No but as it followeth Thine eyes are onelie for thy couetousnesse and for to sheade innocent bloud and for oppression and for destruction euen to doo this Therefore thus saith the Lord against Iehoiakim the sonne of Iosiah king of Iudah who before was called by an other name Shallum They shall not lament him saying Alas my brother or Alas my sister neither shall they mourne for him saying Alas Lord or Alas for his glorie He shall be buried as an Asse is buried euen drawne and cast forth without the gates Ierusalem This iudgement fell vpon him in Babel The like dishonour euen for the like cause befell the King of Babel himselfe namelie Belshazzar Dan. ch 5. according to the prophesie of Isaiah against that whole cruell and bloudie monarchie ch 14. verses 3.4.5.6 In that day saith the Prophete to the faithfull among the Iewes when the Lord shall giue thee rest from thy sorrowe and from thy feare and from the sore bondage wherein thou diddest serue Then shalt thou take vp this Prouerbe against the king of Babel and say How hath the oppressour ceased and the gold-thirsty Babel rested The Lord hath broken the rod of the wicked c. And then verse 18. c. All the kings of the nations they all sleepe in glorie euery one in his owne house But thou art cast out of thy graue like an abominable branch like the rayment of those that are slaine and thrust through with a sword which go downe to the stones of the pit as a carkâ—sse troden vnder feete Thou shalt not be ioyned with them in the graue because thou hast destroyed thine owne land and slaine thy people the seede of the wicked shall not be renowmed for euer Prepare a slaughter for his children for the iniquitie of their fathers let them not rise nor possesse the land nor fill the face of the world with enemies c. And chap. 31.1 Wo to thee that spoyledst and wast not spoyled and doest wickeâ—ly but they did not wickedly against thee When thou shalt cease to spoyle thou shalt be spoyled when thou shâ—lt make an end to do wickedly they shall do wickedly against thee Whereunto also let vs ad prophesie of Habbakuk for another witnesse to the same purpose chap. 2. vers 6. c. Shall not all these saith the holy Prophet take vp a parable against him and a taunting prouerbe against him and say Ho he that increaseth that which is not his how long and he that ladeth himselfe with thicke clay or dirt for no better is ill gotten treasure then a troublesome burthen or as a myrie poole to fasten and ouerwhelme the couetous therein Shall they not rise vp sodainly that shall bite thee and awake that shall vexe thee and thou shalt be their pray or trampled on by them continually as it were clay in the streetes Because thou hast spoyled many nations all the remnant of the people shall spoyle thee because of mens bloud and for the wrong done in the land in the citie and vnto all that dwell therein Ho he that coueteth an euill couetousnesse to his house that he may set his nest on high to escape from the power of euill Thou hast consulted shame to thine owne house by destroying many people and thou hast sinned against thine own soule For the stone shall cry out of the wall and the beame or knurle of the timber shall answer it or giue witnesse to it Wo vnto him that buildeth a towne with bloud and erecteth a citie by iniquitie Behold is it not of the Lord of Hostes that the people that is such a wicked people shall labour for fire and that the nations should wearie themselues for meere vanitie Nowe according to the threatening contained in these Prophesies against the Kinges of Babel and their Monarchie the Lord hath made them that lifted themselues vp in the greatest height of pride and of couetous and mercilesse dealing the most euident spectacles to all the world of his glorious iudgement executed vpon them for the same For all this was confirmed in that ouerthrowe which God gaue them once for euer by the Medes and Persians whom hee raised vp and sent in battell against them So then let this kinde of mercilesse and cruell people be neuer so stronglie rooted let them bee growne vp neuer so high let them be maintained and vpheld neuer so stronglie euen with the power of a mightie monarchie yet shall neither they nor their
the land of Canaan for according to the commandement of God they did in nothing molest or annoy them in so much as these people notwithstanding the fauour which Israel shewed vnto thē did afterward maliciously conspire to make bloudy and cruell warre against Israel they were for a iust reward ouerthrowne and destroyed one by the sword of another as is recorded in the holy storie of K. Iehoshaphat who at the same time was king of Iudah For the good king had prayed to God against them amplifying the wickednes of their enterprise from that former kindnes of Israel though long before shewed to their ancestors as we reade 2. Chron. 20.10.11.12 in these words Behold saith king Iehoshaphat in his prayer against them the children of Ammon and Moab and mount Seir by whom thou wouldest not let Isral go when they came out of the land of Egypt but they turned aside from them and destroyed them not Behold saith king Iehoshaphat they reward vs The punishment of vnthankefulnes to men in comming to cast vs out of thine inheritance which thou hast caused vs to inherite O our God wilt thou not iudge thē for there is no strength in vs to stand before this great multitude that commeth against vs neither do we know what to do but our eyes are toward thee c. Such was the prayer of the godly king the effect of it is testified in the 20. verse The Lord layd ambushments against the children of Ammon Moab and mount Seir who were come against Iudah and they slewe one another This iudgement fell vpon thē because they went about to recompence euill for good as king Iehoshaphat alleaged before the Lord in his prayer against them And in the same second booke of Chron. 24. vers 22. c. Because Ioash king of Iudah remembred not the kindnesse which Iehoiadah had done to him but in a rage slew his sonne yea and that also very vniustly euen because he had at the cōmandement of God rebuked both him the people for their sinne the Lord therefore very shortly after sent the host of Aram against him which destroyed all the princes of the people Yea though they came with a small company of men yet the Lord deliuered a very great armie of the people of Iudah into their hand because they had forsaken the Lord God of their fathers A manifest proofe whereof was this that they slew the Prophet of the Lord most outragiously and tumultuously for doing his dutie and that also euen in the Court of the Lords Temple yea albeit he was the sonne of such a one in remembrance of whose speciall goodnes toward them and among them they ought so much the rather to haue taken some pause and deliberation about the matter The indignitie of this action containing in it so intollerable vnthankfulnesse both to God and man and that euen in the face and presence of his diuine Maiestie it causeth our Sauiour Christ mightily to inueigh against it and other like dealing of the wicked among the people of God from time to time Matt. 23.33 O seruants ô generation of vipers saith our Sauiour Christ how should ye escape the damnation of hell wherefore behold I send ye Prophets and wise men and Scribes and of them ye will kill and crucifie and of them will ye scourge in your Sinagogues and persecute from citie to citie that vpon you may come all the righteous bloud that was shed vpon the earth from the bloud of Abel the righteous vnto the bloud of Zacharias the sonne of Barachias whom ye slewe betweene the temple and the altar Verily I say vnto ye all these things shall come vpon this generation c. Among this bloud thus vnrighteously shed and among the examples of bloudy vnthankefulnesse and the iust reuenge thereof by the Lord we may here take in the example of the Shechemites of whom we read in the 9. ch of the Iudges who because they shewed not kindnesse to the children of Gideon according to all that he had shewed vnto Israel were grieuously punished of God by mutinous robbing and spoyling one of another For God sent an euill spirite betweene Abimelech and the men of Shechem and the men of Shechem brake their promise to Abimelech that the crueltie toward the seuentie sonnes of Ierubbaal and their bloud might come and be layd vpon Abimelech their brother which had slaine them and vpon the men of Shechem who had ayded him to kill his brethren Iudg ch 8.35 and ch 9.23.24 c. This example thus added to the rest let vs now from that threatning of our Sauiour Christ Matth 23. against all requiters of goodnesse with euill proceede to take alike view of some of the fearefull threatnings of God against the same kind of wicked men as we finde them recorded in his holy word which shall as certainely take effect in time to come as any of those iudgementes which haue alreadie bene performed for the warning of all other in the times already passed Among these fearefull threatnings determined against wicked and mischieuous vnthankfull men that which was alleaged out of the Prouerbes many be here iustly called to mind againe that euill shall not depart from his house whosoeuer rewardeth euill for good Prouerb 17.13 And to like purpose may we remember the imprecation of the 109. Psalme once alleaged before Set thou the wicked ouer him c. Namely because for friendship they were aduersaries rewarding euill for good hatred for friendship c. And remembred not to shew mercie but persecuted the afflicted c. verse 4.5.6 c. As it followeth in many verses of the Psalme The which fearefull and as it seemeth to carnall minded men ouer harsh and bitter imprecation it is no other then that which Dauid wisheth euen against himselfe as well as against any other if he had rewarded euill to him that had peace with him For then saith he Let the enemie persecuted my soule and take it yea let him tread my life downe vpon the earth and lay mine honour in the dust Selah As though he should say let him lay it deepe in the dust I craue no mercie c. For he acknowlegeth that he should be worthy to loose all protection of God and to fall into the hands of his enemies so as they might haue their full desire in his vtter ouerthrowe The like imprecation to that of the 109. Psalme we read likewise in the prophesie of Ieremiah in the place before cited where he putteth vp his complaint vnto God against those which recompensed him euill for good for there his imprecation followeth in this manner Deliuer vp their children vnto famine and let them drop away by the force of the sword and let their wiues be robbed of their children and be widdowes and let their husbands be put to death and let their young men be slaine by the sword in battell c. Ier. ch 18.21 c. These fearefull imprecations containe in
seruiceable dutie Thus dooing we shall be so far from the displeasing and dishonouring of God and so farre also from the reprochfull and damnable blot of vnthankfulnesse that we shall giue God double honour first in the acknowledgment of his mercie as it were reached forth by his owne most gratious and diuine hand out of that fountain and treasurie of all holie and sacred beneficence which is onelie with him and from him and secondlie we shall honour his diuine Maiestie in the worke of his speciall grace whereby he causeth his owne image glorious vertues to shine and cast forth the comfortable beames thereof from the mercifull affection and liberall actions of his deare childrē Further also thus doing we shall giue incouragement to those that are beneficially and liberally minded to continue their liberalitie yea as they shall increase in ability to increase their well doing toward many when they shal behold it to be wel bestowed And finally thus doing do we not see that euen in the receiuing we our selues doo giue we giue God his glorie and we giue his gratious instrumentes that which is their due yea we giue our selues all that God hath giuen vs to God his Church which are the only right endes wherefore God hath giuen vs that which we are and all whatsoeuer we do enioy So that although it standeth firme as mount Sion which our Sauiour Christ hath affirmed that it is a blessed thing to giue and distribute benefites rather then to receiue them yet seeing in receiuing as we ought to receiue we do giue againe that which we ought to giue if we so continue and abide we shall also be blessed of God in our deede Yea we may be bold to go a step further truly affirme that if any by the grace of God shall giue better things then they receiue that is spirituall things for carnall as the holy Scriptures call the trāsitory things of this world heauenly for earthly eternall for temporall c. they shall herein stand more blessed then if they had giuen only the same thinges of this life which they receiued yea though they had giuen them to others in farre greater aboundance then they haue receiued them their owne selues Wherefore that we may conclude and present this our Treatise the best gift that for the present we haue in as dutifull and thankfull maner as we may both to God and his Church would to God most humbly and with al the heart soule mind and spirit that these poore labours may be so blessed and prospered that not onely beneficence may on all hands in the which there is any power to helpe be incouraged and holpen forward to all good ends and purposes as may be most to the glory of God to the mercifull reliefe of euery necessity need of the poore of his people but also that all sorts whosoeuer are partakers of the holy beneficence whether Ministers of the word of God or students in schooles of learning or poore of any other condition may be moued to be carefull to take such a holy diligent and profitable course of life as may best beseeme those who are nourished in the bosom of the Church from the speciall treasurie allowance and portion as it were of the Lord himselfe that in this their good and godly course of life they may be happily and eternally blessed of God And touching those that as yet haue not this due regard my humble harty prayer is that they may haue grace so speedily to consider in how feareful an estate they are that they may be stirred vp to preuent the most wofull euerlasting punishments of God by true repentance in a blessed change of their life The vse of the whole Treatise Yea that in the treatie of mercie and goodnes the heart may shew it selfe inlarged to all pittie and compassion euen to the vttermost boundes of it as much as may be obteined would to God that it might please him not onelie to giue this manifold grace to his Christian Churches trulie professing his name and the name of our Lord Iesus Christ his onlie sonne but also that euen in the Church of Rome which aboue all other Churches in the world glorieth of most large and aboundant donation and giftes both from Christ himselfe and all sortes of Christians high and lowe Emperours kinges Queenes Princes Nobles and of all inferiour degrees that so manie as in the same belong to the election and grace of God may haue grace to see in howe lamentable an estate they stand euen in respect of that wherin they doo so greatlie glorie For in so much as both Priestlie cleargie and all other beneficiaries and beadesmen among them doo not onelie most impiouslie abuse all the latter excessiue and seruile giftes which they haue drawne from their blindelie deuoted benefactors vnder a false perswasion of escaping purgatorie and of meriting heauen c. to all blasphemous idolatrie and superstition but also in so much as they doo likewise abuse all whatsoeuer was in the former and purer times of Gods true religion and worship giuen of true beleeuing Christians both good Emperours Princes and others to the maintenance of the Gospell and holy ministerie therof it cannot be but for this so generall most heinous and treacherous abuse of all beneficence against Christ and his Gospell they must needes stand most culpable before the iudgement seate of Christ and of God The Whore as Saint Iohn was instructed by that reuelation which our Sauiour Christ gaue him from heauen which sitteth vpon the scarlet coloured beast and is her selfe arayed in purple and scarlet and gilded with golde and precious stones pearles who hath a cup of gold in her hand full of abominations c. she shall be damned Reuel ch 17.1 c Why so It is declared in the same chapter and in the chapter next following that this damnation shall come vpon her that is vpō the adulterous church of Rome the mother of the whordomes and abominations of the earth as there she is called because in steade of mainteining the puritie and as we may say the virgine-like or mariage chastitie of the faith of Christ and pure spirituall worship of God in steade of procuring the saluation of men by the right vse of Gods holie ordinances word Sacramentes Praier c. in steed of cherishing his good and faith-full seruantes whether poore or rich noble or of lowe degree king or meane subiect it hath not feared to beare as in the forehead many names of blasphemie against God and Christ to commit infinite spirituall and grosse fornications against the purity of his worship to make marchandise of the soules of men for filthie lucre and aduantage by the corrupting of holie doctrine and promises of the Gospell to make it selfe drunken with the bloud of the Prophetes and of other good Saintes and holie Martyrs onelie because they rebuked and gaue testimonie against their most wicked
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