Churches of Christ is to be disposed I will only set downe in this place that which an excellent learned man hath written concerning this matter he shewing therein the remedy against vagabond and roguish beggers who ought not to be suffered among Christians Like as our godly Magistrates haue wisely discerned and of late worthily prouided for the more through and full suppressing of them P. Martyr Loc. Com. Clas 2. loco 12. in praecept 8. Sect. 7. then euer heretofore blessed be the name of God therin There ought to be saith that learned man in euery Church certaine choise men who should haue the names of all the poore set downe in writing the which should cary a diligent eye to marke both the greatnesse of the pouerty wherewith any are distressed and also what worke they were able to doe and accordingly to distribute the almes giuing no maintenance to make any growe idle and withdrawing their almes from such as are vnwilling to labour To the which end also order ought to be taken that there might be in seuerall Churches a publike treasurie wherein publike contributions should be layd vp and that euery man as he is able should not only offer something euery time of the holy assembly but that three or foure times of the yeare they should prepare some more worthy gift and concerning the Gouernours of the treasurie that it should be their dutie not onely to distribute the same but also to giue the Church an account both what they haue receiued and what they haue layd out Neither is there anie reason why any should pretend that they will distribute their own goods as they themselues should thinke good in so much as it is hard for any to knowe all and the true state of things is more easily found out by men which are purposely appointed thereunto and beside it is rather to be wished that all things may be done in an orderly course then no man can tell how This is the discreete iudgement and godly aduise of that great learned man And verily howsoeuer the publike ordinance of God doth not take away and suppresse the particular disposing of mens priuate beneuolence as they shal see good vpon their owne godly priuate considerations yet it must needs be a great ease vnto euery one touching persons vnknowne to them in that they may with good coÌ„science leaue them to those who haue the charge of the publike distribution Now as touching that which remaineth concerning that wisedome and discretion which is to be vsed in distribution of beneficence we shall haue occasion to speake of it anone The last of the three former points is henceforth to be considered of vs to wit that it is euery Christians dutie according to his abilitie Euery man of any ability is bound to giue and that also with pitie and compassion ouer the needy to vâ—e his discretion in dedicating a portion of that which he getteth by his honest and iust labour or which he may spare of any his reuenues either more or lesse to the practise of beneficence and that euen as in the sight of God who by his souereigne authoritie requireth it at euery mans hands There is a very vsual common need of mercy therefore the commandement is giuen in generall to all and particularly to euery one And when mercie and goodnes hath place in all Christian vertue it hath as it were the chaire of estate in beneficence liberality and for the same cause is assigned of God to bee a certaine moderator and as it were the chiefe in commission with iustice He hath shewed thee ô man saith the Prophet Micah what is good and what the Lord requireth of thee Surely to do iustice to loue mercy ch 6.8 Zach. 7.9 Thus speaketh the Lord of Hosts saying Execute ye true iudgement shew mercy compassion euery man to his brother c. and Psal 37.21 The righteous is merciful and giueth Now that all are to make practise of this grace reade 1. Cor. 16.1 c. Concerning the gathering for the saints as I haue ordained in the Churches of Galatia so day also euery first day of the weeke that is on euery Lords day the Christian Sabbath let euery one of ye saith the Apostle put aside by himself and lay vp a God hath prospered him that then there be no gatherings when I come That is that so there be no neede to spend anie further time for that special collection And wheÌ„ I am come as the holy Apostle addeth whosoeuer ye shall allow by letters them will I send to bring your liberality to Ierusalem And if it be meete that I go also they shall go with me And 2. Cor. 9.7 As euery man wisheth in his heart And 1. Iohn 3.17 Whosoeuer hath this worlds good and seeth his brother to haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him And Ephes chap. 4.28 Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And when the people comming to Iohns baptisme asked of him Euery man is bound to giue and that also with pitie and compassion what they should do for declaration of their repentance he answered them and sayd He that hath two coates let him part with him that hath none and he that hath meate let him do likewise Luke chap. 3.11 Thus then it is plaine that all stand bound to giue And not onely so but that which is more we are further to vnderstand that euery one standeth bound according to his ability and according to all iust occasions offered of God to doe good that is mercifully to succour and relieue all and euery one which standeth in need of our helpe as the parable of our Sauiour Christ set downe in the tenth chapter of Luke to shew who is a mans neighbour doth euidently declare from the example of that mercifull Samaritan in his succouring of the distressed Iew. According also to that speech which the Lord vseth by his Prophete Isaiah chap. 58.7 Hide not thy selfe from thine owne flesh For though there were no more but this bond that one man is of the same flesh or kind with another the Lord giueth to vnderstand that it ought of it selfe to be counted sufficient reason to prouoke any man to deale mercifully with euery one that is of the nature of man And herein ought euerie one to settle his mind to continue vnwearible seeing God himselfe hath so appointed that the occasions and necessities of exercising mercie will bee continuall according to that we read Deut. 15.11 and more expesly Matt. 26.11 where our Sauiour Christ saith Ye shall haue the poore alwayes with you according also to the holy Prouerb ch 22.2 The rich and the poore meete together the Lord is the maker of them all And wherefore is he so No
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
yea euen all that she was able to giue and was therein preferred by our Sauior Christ to all the rich though of their superfluitie they offered a greater quantitie then she did In the 19. chap. of Iohn vers 27. Our Sauiour Christ euen in his bitter sufferings farre exceeding the sufferings or troubles of Dauid mentioned before he had an earnest care euen vpon the crosse for the comfortable maintenance of his mother and therefore willeth Iohn to be in his steed as a son vnto her from the which time Iohn tooke her home euen as if she had bene his owne mother In the 9. of the Actes vers 36. c. We haue from among women Dorcas for a notable example of Christian good workes and almes which she did and namely in that she did very liberally and mercifully clothe and apparell the poore And ch 10.2 Cornelius a Captaine hath singular praise to haue bene a verie deuout man fearing God with all his houshold and to haue giuen much almes to the people also to haue bene much in prayer And vers 6 of the same chap. Simon a tanner is the Christian host of the Apostle Peter And chap. 11.29.30 The Disciples of Antioch euerie man according to his abilitie send succour to the brethren of Iudea in the time of a great dearth and famine And chap. 16.15 Lidia a seller of purple being conuerted to the faith of Christ she is forthwith a most heartie and kind hostesse to the Apostle Paule the Christians which were of his companie And againe in the same chapter verses 33.34 The Iayler immediately after his conuersion to the faith of Christ by the preaching of Paule he sheweth Paule and Silas all the kindnesse hee can bathing and suppling the scourges of the rods wherewith they had bene beaten and with great ioy he setteth the best cheare he had before them And chap. 17.7 Iason a citizen of Thessalonica receiueth Paule and Silas into his house And chap. 21.16 Mnason an ancient Disciple of Cyprus is an host of the brethren And chap. 28.2 it is a very memorable record that God prouideth so for Paule and his weatherbeaten cōpany that the Barbarians shewed them no small kindnesse in that as Saint Luke reporteth they tooke them to house and made them a good fire to comfort them against the cold and wet of the raine And vers 7. The chiefe man of the same I le called Melita whose name was Publius receiued and lodged them three dayes very curteously Yea verse 10. it is testified by the Euangelist that they did them great honour and that when they departed they laded them with things necessarie This surely was rare kindnesse for so rude and barbarous a place as it might seeme to haue bene In the 15. chap. to the Romanes verses 25.26 c. The Christians of the countryes of Macedonia and Achaia send their contribution to the poore Saints which are far distant from them euen at Ierusalem And againe 2. Cor. 8. The Apostles Iames and Cephas and Iohn gaue warning to Paule and Barnabas that they should remember the poore Which thing saith the Apostle Paule I was willing to do Gal. 2.9.10 Likewise Phil. 4.10.14.15.16 The Christians of Philippi haue this commēdation that they did sundry times send reliefe to the Apostle Paule when he was in affliction and want And 1. Thes 1.3 The diligent loue of the Christians of that Church hath the honourable testimonie of the same Apostle And 2. Tim. 1.16.17.18 Onesiphorus as Paule acknowledgeth with great thankfulnesse he often refreshed him and ministred many things to him for his comfort both at Ephesus and also at Rome seeking him vp there and that without being ashamed of his chaine In the epistle to Philemon Paule giueth witnesse that Philemon abounded in loue to the Saints and that by him their hearts were comforted Heb. 6.10 The Apostle testifieth that many among the Christian Iewes were verie louing and careful in a constant course in relieuing their poore brethren God saith the Apostle is not vnrighteous that he should forget your worke and labour of loue which ye haue shewed toward his name in that ye haue ministred to the Saints and yet do ministr And in the third epistle of the Apostle Iohn Gaius hath speciall commendation to haue bene a bountifull host vnto the Church as one greatly helpfull to the truth in that he gaue entertainment not onely to the Christians which he had acquaintance withall but also to the brethren which were strangers whensoeuer by any occasion of trauell they had need to resort vnto him And great no doubt was the loue and readinesse of Gaius which gaue modest strangers incouragemēt to vse so great boldnesse as to come so commonly vnto him Finally the Christians of the Church of Thyatira as our Sauiour Christ himselfe testifieth of them they were more at the last then at the first in the workes of faith and loue and of patience I know thy workes saith our Sauiour and thy loue and seruice faith and thy patience thy works and that they are more at the last then at the first Reuel chap. 2.19 In the which example worthily may we now rest for the shutting vp of this our holy catalogue of all sortes of Benefactors true worshippers of God for the most part and some also among the heathen being yet heathnish whom neuerthelesse God directed so gratiously in some particular actions that they may therin be iustly exāples among the rest and that euen to Christians to prouoke them to beneficence vnlesse they will suffer themselues to be shamed by them if they should be more vnkind in like cases of Gods glorie or in any humane necessities then they haue bene And this let vs marke that in these examples recorded as we haue scene in the holie Scriptures Contrary vices and Examples both touching the one sorte and the other we haue the practise of all kinde of beneficence as well toward religion it selfe as all true worshippers of God yea toward euerie one that shall stand in need of our helpe whether in feeding clothing lodging or by anie other way and meanes of relieuing and comforting of them according to our power so that if we haue grace nothing is wanting for our direction and incouragement to be right christian imitators and followers of them therin Nowe brieflie for the conclusion of this chapter let vs in a short view gather together the vices to be auoided as contrarie to godlie and Christian beneficence They are of two sortes either altogether hindering or at the least corrupting and peruerting true beneficence The vices altogether hindering are couetousenes churlishnes a grudging and repining affection the which arising from couetousnesse is ioyned also with a base account both of God and of his worship and of his people as if all were too much and too good yea as if all were lost and cast away whatsoeuer is so imployed bestowed Of all which we haue had
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
vnmercifull sonne Shallum Shalt thou reigne saith the Lord by his Prophete because thou closest thy selfe in Cedar Did not thy father eate and drinke and prosper when he executed iudgement and iustice When he iudged the cause of the afflicted and poore he prospered was not this because he knew me saith the Lord And so the holy Prouerbe teacheth chapter 20.28 concerning euerie good king Mercie and truth preserue the King for his throne is established by mercie And therefore when the Lord speaketh of the most blessed king and of the most happie and stable kingdome that may be he describeth it to be such a kingdome whereof the king should be most mercifull to the poore and needy and that hee should preserue their soules c. This kingdome most happie and flourishing is onely the kingdome of our Lord and Sauiour Iesus Christ Psalme 72. verses 12.13.14 Thus we haue two examples out of the olde Tement Now one or two out of the new Testament and so will we draw to an end of this chapter In the beginning of the 10. chapter of the Actes of the holy Apostles the Euangelist Luke reporteth that the Angell of the Lord is from heauen a witnesse to Cornelius a religious and mercifull Captaine that his prayer and almes were come vp into remembrance before God and that therefore it pleased God to grant him the desire of his soule that he might be more perfectly instructed and confirmed in the Christian knowledge and faith of his saluation and the Angell telleth Cornelius further that God had for the same purpose appointed Peter who at that time lodged with one Simon a Tanner dwelling by the sea side in Ioppa that he should bee the Apostle and Minister of God to teach and instruct him and therefore willeth him to send thither for Peter All which came gratiously to passe according vnto the message of the holy Angell And it was doubtlesse a greater mercie and blessing to Cornelius and his familie and manie other of his kinsmen and speciall friendes then if hee could by any couetous pinching and sparing haue increased his worldly riches by manie thousandes yea greater then if by anie warlike valour and outward force hee could with with a few men haue conquered the whole world to himselfe Finallie that God might leaue to all posteritie a most memorable demonstration howe well pleasing to his Maiestie the sacrifice of beneficence and mercie is it hath pleased him that by the ministerie of the Apostle Peter euen now mentioned one Dorcas a Christian woman of singular mercie and liberalitie to poore Saintes should at the lamentation of manie Christians both widdowes and other who mourned for the losse of her bee miraculously raised vp from death to life Act. chap. 9. verse 36. c. God thereby giuing all to vnderstand both howe pretious his poore beleeuers and Christians are vnto him in that rather then they should be fosterlesse he will raise mercifull men and women out of the graue and also how deare they are vnto him who relieue such as hee maketh so speciall account of For they are the heires of the resurrection of the righteous to euerlasting life and happinesse in the kingdome of heauen Thus then euen by a fewe examples as by two or three witnesses which especially on the Lords behalfe may suffice for the establishing of any truth it may be euident vnto vs as the cause by the effect that the promises of God made to assure all mercifull men and women of his great fauour and blessing are not giuen forth in vaine So that as it is sayd of the vpright and righteous man Psalme 37. verse 37. Marke the vpright man and behold the iust for the end of that man is peace we may boldly affirme the same of the mercifull man For the vpright and iust man and the right mercifull man is all one as is euident in the whole tenure of the same Psalme God no doubt who moued king Dauid to remember to shewe kindenes to the sonne of Ionathan for that kindnes which Ionathan had in former times shewed vnto him For therefore did King Dauid allowe Mephibosheth the sonne of Ionathan alwayes to eate breade at his owne table as if he had bene one of the kinges owne sonnes 2. Sam. ch 9. The same God who worketh the same affection vsuallie in the heartes of all his good seruantes as we shall haue further occasion to declare in the second part of this Treatise yea that God who oftentimes turneth the heartes euen of verie wicked and cruell men to shewe kindenes to his children as the Egyptians to the Israelites and Esau to Iaakob c. He himselfe I say will much lesse forget them that be kinde to anie of his for that loue which they beare vnto him For as God is infinitelie more gratious mercifull and bounteous then man can bee so hath he by infinite degrees a more perfect remembrance to requite all kindenesses then they can possibly haue And as hee hath a most perfect remembrance infinitelie aboue man so also is hee most able aboue man to recompence all kindenesse in that hee is the Almightie and likewise most willing aboue man seeing hee is the most mercifull aboue all as was said euen now That God is thus most willing we reade 2. Cor. ch 9.10 He that findeth seed to the sower saith S. Paul wil minister likewise bread for food multiply your seed increse the fruits of your beneuolence That on all parts ye may be made rich to all liberalitie c. That God is likewise most able look back to the 8. verse of the same chap. God is able saith the same Apostle to make all grace to abound toward euery free-hearted and chearefull giuer for of such he there writeth And that God is not forgetfull we haue seene before from the 10. verse of the 6. chap. of the epistle to the Hebrewes Where it is worthy to be diligently noted of vs that God accounteth it a part of his righteousnesse to haue the worke and labour of the loue of his good beneficiall seruants in gratious remembrance For God is not vnrighteous saith the Apostle that he should forget c. Wherefore we may be euen as sure certaine that God wil not forget vs as we are sure that he neither is nor can be in any thing vniust Let vs not therefore as the same Apostle exhorteth chap. 10.35 cast away our confidence in this behalfe which vndoubtedly hath great recompence of reward Though man should forget those that haue deserued well of them Yea though as it doth not seldom fall out that man requiteth good with euill as Psal 38.20 They that reward euill for good as the holie Prophet complaineth are mine aduersaries because I follow goodnesse Yet God will at no hand deale so but though we can claime nothing by desert from him but we are to account our selues vnprofitable seruants as touching any benefite which we yeelde vnto him yet through his
henceforth to gather out of the same his most holy word Let vs therefore search out so well as God shall vouchsafe to giue vs grace what maner of Receiuing that must be Receiuing therfore in such sence as we are here to speak of it is a sober reuerend and thankefull accepting of that which is Christianly giuen with a mind to imploy it conscionably and in the feare of God to the same ends whereunto it was of the Christian and godly benefactor intended and giuen This doth generally and briefly comprehend all whatsoeuer is further to be opened concerning the particular vertues which are necessarily to concurre and meete together in the Christian heart to the right maner of receiuing a benefite Of these vertues therefore and of the contrarie vices to be auoyded in receiuing of benefites let vs now more particularly inquire by a declaration of the parts of the former description And so come we to the second Chapter of this latter part of our Treatise CHAP. II. Of the Vertues required to the right maner of Receiuing Christian Beneficence and of the contrary vices therein to be shunned So many vertues and graces being required to the right maner of giuing a Gift as we haue seene in the former part of this booke yea though the gift be giuen of the richest and most honourable to the poorest and basest of the seruantes of God it cannot be imagined by any light of reason but the gift being so to be qualified the receiuing must of dutie be answerable that is A gift is to be receiued with a sober mind accompanied with graces vertues proportionable thereunto It is as we know in a ciuill course the maner of receiuing gifts or other things that honorable persons reach forth vnto vs to kisse the hand before we take them as though we would professe thereby that we take them with no more ready hand then with a thankfull full and ready mind hartily glad of that which commeth from them as a token of that fauourable good will which they beare vs willing also to performe any good seruice vnto them Howsoeuer in receuing the giftes of Christian beneficence specially at the hands of meaner persons that Courtlike curtesie is not vsed nor looked for neuerthelesse in so much as they are the most honourable kind of giftes which can be giuen seeing they are giuen for the Lords cause and with a holy and sanctified affection it is verie meete that they who are made partakers of them should in the most holy and religious maner receiue them euen as from the most holy hand of God himselfe whose worke onely it is to frame the hearts of his seruants as it were by the finger of the holy Ghost to bestowe the same vpon them To this purpose therefore let vs I beseech you consider first of all more fully of that which standeth in the first place and as it were in the forefront of the right maner of receiuing a Christian gift namely that it must be a modest and sober receiuing Whereby euen in the first onset not onely all flatterie and counterfeiting of pouertie for the procuring of gifts is preuented but also euen the verie roote hereof which is a couetous or greedy and lingering desire after a gift is plucked vp Both which are very seruile vices vtterly vnbeseeming that holy freedome and libertie of mind which the poorest of Gods seruants and chiefly the ministers of the Gospell ought to retaine in this behalfe And hereof we haue the Apostle of our Sauior Christ and other of his seruants set forth vnto vs for most worthy patternes and examples And namely Saint Paule together with Siluanus and Timotheus as we reade 1 Thes chap. 2.5 where the Apostle thus writeth We did neuer vse flattering words as ye know nor coloured couetousnesse God is record And againe 2. Cor. 2.17 We are not as many which make merchandise of the word of God but as of sincerity but as of God in the sight of God speake we in Christ And more particularly concerning himself he solemnly protesteth before the Elders of the Church of Ephesus other Christians Act. 20.33.34.35 in the words following I haue coueted no mans siluer saith he nor gold nor apparell yea ye knowe that these hands haue ministred to my necessities and to them that were with me And he addeth further for the instruction of others I haue shewed you all things how that so labouring ye ought to support the weake and to remember the words of the Lord Iesus how that he sayd It is a blessed thing to giue rather then to receiue In the which words beside the example of the Apostle worthy all imitation of euery seruant of God vpon like occasion so farre as they may attaine vnto we haue furthermore two notable reasons to disswade couetousnesse and euery euill fruit thereof First because euery one standeth by generall bond of Christian dutie streightly bound to support the weake and therfore not to be aboue measure chargeable secondly because as our Sauiour Christ hath affirmed it is a more blessed thing to giue then to receiue and therefore consequently that euery Christian ought to be more desirous in his hart and accordingly more prouident and diligent in the ordering of all his affaires that he may rather be able to giue to others then to stand in need to receiue reliefe himselfe Not that any through pride and haughtinesse of mind or of any other nice or scrupulous conceit should disdaine or make ouer much deintie to take a gift in time of his need as was touched in the beginning for euen our Sauiour Christ himself receiued and accepted earthly benefites at the hands of his disciples who receiued more excellent gifts euen spirituall graces and the most rich gift of eternall life and glorie from him And besides he that is not an humble man can neither be trulie thankfull to God nor yet to man The meaning therfore of our Sauior Christ as also of his Apostle Paul guided by his Spirit was no doubt that no man through sluggishnes and desire of ease or through couetousnesse in seeking to inrich himselfe should growe ouerburthensome and so discourage weak Christians from continuing in the fellowship of the Gospell if by reason of any excessiue charge of contributions speciallie in such times wherin the Churches are impouerished by affliction and persecution Behold therefore how it is a blessed thing to giue rather then to receiue that is to say to be diligent Bees euerie one in his vocation and calling rather then idle and deuouring drones to comfort and refresh the heartes of others rather then to seeke to satisfie our owne vnsatiable desires to be rich to Godward in the good works of mercy which he requireth and will plentifullie rewarde rather then to heape vp a superfluous masse of riches to our selues to the impouerishing or rather to the vtter destruction of our soules finallie by doing good to others to gather people
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
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