CHAP. 1.

IN so much as in this argument of Giuing & Receiuing; Giuing, as was obserued in part before, hath the first place in order, it being as it were by birth and course of nature before Receiuing; but much rather, in so much as it is of greatest pre­heminence and worth in dignitie, to the which also belongeth the chiefe fruite, and as it were the first-bornes double portion in the blessing; according to those words of our Sauiour Christ himselfe, which the Apostle Paul would haue very diligently remembred of all Christians, in that he sayd, It is a blessed thing to giue rather then to receiue, Act. 20.35. Rea­son therefore strongly chalengeth, that we begin with Gi­uing, as with the principall and more worthy part of that Prize, which now is striuen for.

And how, I pray you, should it not be as the Apostle re­membreth from the doctrine of our Sauiour Christ, that Giuing is a more blessed thing than Receiuing; seeing that by how much men of God, are more bountifully minded, and more liberally handed; by so much do they more liue­ly, both in disposition of mind, & also in practise of Action, [Page 5] represent and resemble the likenesse of God himselfe: who by no other thing is better manifested and made knowne, either for his owne honour and glorie, or to our comfort, then by the bountie of his goodnesse and mercy, in giuing and bestowing his benefites and blessings vpon vs, his poore and vnworthy seruants? This doubt the Lord himselfe giueth clearely to vnderstand in his holy Scrip­tures, where he hath of purpose most fully reuealed him­selfe; in that he holdeth forth the light of his mercy, to shine out most brightly among the re [...] of his most noble & di­uine vertues; as we may perceiue by a few testimonies cul­led out of many, which it shall be good for vs to alleadge, before we proceed any further, as it were out of so warme a Sun-shine. The Prophet Moses telleth vs, that at what time it pleased God, at his request, to proclaime the glorie of his name, Exod. chap. 34. verses 6.7. that he vsed more words in number, and larger in sence, to expresse his mercy then any diuine property els: yea then the wrath of his iu­stice, which is there mentioned with it. The words of mer­cy which exceed in number are these: Mercifull, gratious, slowe to anger, and aboundant in goodnesse and truth; compa­red with, not making the wicked innocent, and visiting of iniqui­tie: foure or fiue to two. The words which exceed in large­nesse of sence are these, Reseruing mercy for thousands, forgi­uing iniquity, & transgression, and sin; that is, infinit sinnes, and all kind of great and grieuous sinnes; compared with these words: Visiting the inquitie of the fathers vpon the children, & vpon the childrens children, to the third and fourth generation. But mark, I pray you, that I do not lessen or diminish Gods iustice, to inlarge his mercie; for that were most impious sacrilege, seeing both are infinitely perfect aboue all vne­quall comparison: but I speake, as Moses telleth vs that the Lord himself spake, cōparing the displeasure or anger of his iustice, with the fauor of his mercy, in regard of his couenāt made in respect of Christ, by whose satisfactiō this wrath of iustice is wōderfully cōtracted, yea, in respect of the elect, [Page 6] made temporall, yea is cleane diuerted and abolished. For otherwise perfect; that is, infinite, both mercy and iustice, meete together in the saluation of the elect; God accoun­ting it iust to saue the vniust for Christs sake, who is the Lord our righteousnesse. But let vs come to some other te­stimonies wherein God hath in singular maner renoumed his mercie. The Lord (saith the holy Psalmist) is gratious and mercifull, slowe to anger, and of great mercy. The Lord is good to all and his mercies are ouer all his works. Psal. 145.8.9. And Psalm. 136. he repeateth this foote of the song, as often as there be verses in the Psalme; that is, 26 times one after the other: For his mercie endureth for euer. And he maketh this as the chiefe reason of all his workes; yea euen of his most fearefull and heauy iudgements vpon the wicked: in the which, he propoundeth to himselfe, not so much the con­fusion and destruction of the wicked in his iustice, as the be­nefite of his Church and people, to the glory of his grace and mercie; as is easie to be seene in the reading of that Psalme. According also to that Isaiah 43.4. Because thou wert pretious in my sight, & wert honorable, & I loued thee (saith the Lord) therefore will I giue man for thee, and people for thy sake. This singular care of the Lord ouer his people, is eue­rie where repeated in the holy Scriptures, Read Psalme. 9.9. and Psal. 10.17. and 18.27. and 34.6. and 40.17. and 113.5. and 146.7.8.9. God will be a refuge to his poore people, he will heare them, he will saue them, he will destroy their enemies, &c. And for what other causes also, doth God at any time aduance any of his seruants from poore estate to high de­gree; out of aduersity to prosperity; but that they might glorifie his name, in being a refuge and succour to the rest of their poore and distressed brethren; according as Mor­decai sendeth his admonitorie message to Queene Ester, chap. 4.14. saying: Who knoweth whether thou art come to the kingdome for such a time'

Who therfore seeth not, that the mercifull relieuing of the needie and poore, (speciallie such as approue them­selues [Page 7] to be of the houshold of faith, faithfull seruantes in the familie and Church of God is a vertue of singular excellencie: seeing such as do thus, do herein shew them­selues in speciall manner, as deare children, to be the most kindlie and ingenuous imitators and followers of God their heauenlie father, in that which he accounteth his most singular glorie as we haue seen before. In which respect also, saith our Sauiour Christ to his disciples: Be ye mercifull, as your Father is mercifull. But not onelie must the children of God be like their heauenly father in doing good to their fellow brethren, but euen to their enemies also, as the same our Sauiour teacheth. For euen God is not onelie kind and beneficiall to the good and iust, but also to the vnkind and euill, causing the comfortable light and warmth of his Sunne to arise vpon them, and his raine to make their fieldes and cattell fruitfull: Matth. 6.44.45. and Luke 6.35.36. Finallie, according to the holie Prouerbe, ch. 19.22. That which is to be desired of a man is his goodnesse. For herein speciallie is all that comprehended for the which he is to be praised: as 2. Chron. 3 2. verse 32. the whole praise of Hezekiah is noted by his goodnes. And so also of king Iosiah, ch. 35.26.

The heathen also, whether by the light of nature, or by the remnant of tradition of doctrine, from the first fathers of whom they came, after the dispersion of the nations, they held this for a principle, and so haue set it downe in their writings; that in nothing man is more like vnto God, then in beneficiall & kind dealing. And when Demosthenes (as they write) was asked, what man might haue, wherein he should resemble God, he answered: If he should deale beneficiallie, and speake trulie. And hence it was no doubt, that euen among the same heathen people of the world; the honourable title of beneficence and bountifulnesse was, as it were, by a law of nations, princi­pally attributed and ascribed to Princes and Rulers; whom it should beseeme best, as in name, so in the vertue it selfe [Page 8] to expresse the diuine nature of God most. This coustome of the heathen is pointed at by our Sauiour Christ, Luke. ch. 22.25. where he saith thus, They that beare rule ouer the Gentils are called EVERGETAI, that is, gratious, or bene­ficiall and bounteous.

Neuerthelesse, here, before wee goe any one step fur­ther, it is to good purpose, that we doe consider, that be­twixt the bounteous and beneficiall Giuing of the Lord, and all humane beneficence, there is necessarilly a great and vnmeasurable difference to be put. First, because God is the onely spring and fountaine of all beneficence; so that from him alone are deriued all good giftes, what­soeuer either man or Angell are partakers of, or howsoeuer they are made instrumentes of anie good benifite and blessing either of them to other. For as the Apostle Paul saith from the Prophete Isaiah, and both of them in the name of the Lord, Who hath knowne the minde of the Lord? or who was his counseller? Or who hath giuen to him first, and he shall be recompensed. For of him, and through him, and for him are all things: to him be glorie for euer. Amen. Rom. 11.34.35.36. and Isaiah chap. 40.13.14. And yet more parti­cularly touching man; whether Prince or noble Peere, rich or mighty, learned or in authority, Prophet or Apostle, whosoeuer he be, he cannot possibly haue any thing, whe­ther of this world, or belonging to the kingdome of God, to giue, vnlesse he haue first receiued it of that perfect and cōplete fulnesse which is only in the Lord. So that worthily may the Apostle aske of one as wel as of the other, & chief­ly of such as haue the most excellent gifts: Who separateth thee? And what hast thou which thou hast not receiued? and if thou hast receiued it, why doest thou boast as if thou hadst not re­ceiued it? 1. Cor. 4.7. And Iob. 1.21. The Lord giueth, and the Lord taketh away blessed be the name of the Lord.

Secondly, God giueth such gifts, and in such maner, as no creature is able to giue them. Thine ô Lord (saith king Dauid) is greatnesse, and power, and glorie, and victory, and [Page 9] praise: for all that is in heauen & earth is thine, thine is the king­dom ô Lord, and thou excellest as head ouer all, & in thine hand is power and strength, and in thy hand it is to make great, and to giue strength vnto all. Now therefore, ô our God, we thanke thee, and praise thy glorious name. But who am I, and what is my peo­ple, that we should be able to offer willingly after this sort? For all things come of thee, & of thine owne hand we haue giuen thee. 1. Chro. 29.11. &c. And thus no one man, but only God hath giuen the whole earth, & distributed it among all the sons of men. Ps. 115.16. Thus he & no other hath giuen his only son our Lord Iesus Christ, to and for the redemption & sal­uation of his Church. Isai. 9.6. & ch. 49.6. Ioh. 3.16. & ch. 4.10. & Rom. 5.15. &c. where the excellency of this one gift is amplified aboue all other by the holy Apostle: and ch. 8.31, 32. What shall we then say to these things? If God be on our side, who can be against vs? who spared not his owne son, but gaue him for vs to death, how shall he not with him giue vs all things also? According to this diuine munificence, God hath giuen the Church to Christ, Psal. 2.8. & Ioh. 17.6, 7, 8, &c. to the end, that though it had iustly deserued to be vtterly stripped, and left wast & naked, it might neuertheles by him be beautifi­ed & adorned with al excellent & princely gifts. Mat. 28.18 19, 20. Eph. 4.11, &c. Ier. 3.15. Isa. 50.4. euen with such gifts as no money could purchase; but onely the bloud of Iesus Christ, which is more precious then all gold & siluer, Act. 8.20. 1. Pet. 1.18.19. Among these most precious gifts, is hea­uenly knowledge & vnderstanding Ps. 119.34. Mat. 11.25, 26, 27. & ch. 13.11. & ch. 16.17. Likewise faith & repentāce, & forgiuenesse of sins, are in the number of these inualua­ble gifts of God, Act. 5.31, 32. and ch. 11.17, 18. 2. Tim. 2.25, 26. Ier. 24.7. & ch. 32.39.40. In this catalogue of the gifts of God, is that peace of conscience which passeth all vnderstanding, Philip. 4.7. that is to say, such a gift, the ex­cellēcy wherof cannot throughly be discerned of vs. Final­ly, of this magnificēt bounty of God, eternal life & saluatiō are the gifts of God, to poore miserable & dānable sinners. [Page 10] All these,Gods bounty aboue mans. and if there be any such like; they are such gifts of God, as infinitely exceede all mans donation and gift. And no maruell, though the gifts of God be thus inestimable; because his loue toward vs, from whence they proceede, is passing all knowledge. Ephes. 3.19. So that to set out the greatnesse of Gods gifts, we may iustly say vnto God, with his holy Prophet: What shall we render to the Lord for all his benefites toward vs. Psal. 116.12. And with his holy Apostle What thanks can we recompence to God, &c. 1. Thes. 3.9. And to admonish our selues of our duties: O my soule praise thou the Lord, and all that is within me praise his holy name. My soule praise thou the Lord, and forget not all his benefites. Who forgiueth all thine iniquitie, &c. Psal. 103.1. &c. Read also Psalme 107. And to comfort our soules against all spirituall feares, anguish, and disquietment; Returne to thy rest ô my soule: for the Lord hath bene beneficiall vnto thee. Because thou hast deliuered my soule from death, mine eyes from teares, and my feete from falling: I shall walke before the Lord in the land of the liuing, Psal. 116.1. &c. Hetherto therefore, of the second difference of Gods beneficence; how in measure, it infinitely exceedeth all the bountifulnesse of man.

Thirdly, God only is constant and vnweariable in con­tinuing the bountie of his gifts vpon all such as he chooseth at the first, to bestow his bountie vpon: for Whom he once loueth, he loueth to the end. Iohn. 13.1. The vnchangeable de­cree of God is expressed by his fatherly loue. Mal. chap. 1.2. and Rom. 9.13. As it is written, I haue loued Iaakob. And Rom. 11.29. The gifts & calling of God are without repentance and Hosh. 13.14. Repentance is hid from mine eyes. and a­gaine, 1. Thes. 5.24. Faithfull is he which hath called you, and he will do it. and Isai 40.28. Knowest thou not? or hast thou not heard, that the euerlasting Lord the God hath created the ends of the earth? He neither fainteth nor is weary: there is no sear­ching of his vnderstanding, &c. and vers. 31. They that wait vpon the Lord shall renew their strength, &c. And this is the cause, why king Dauid, in the place before alleadged: [Page 11] 1. Chron. 29. acknowledging the present great grace, be­stowed vpon himselfe, and the people, in offering willing­ly toward the house and worship of God, to be his speciall gift: he prayeth God, to keepe the same grace for euer, in the purpose and thoughts of the hearts of his people, and that he would stil prepare their harts vnto himself. And fur­ther, that he would giue to his sonne Salomon a perfect heart, to keepe his commandement, &c. For right well did the holy king know, that man left to himself, is lighter then vanity; and most fickle in the purpose and care of the best things; and namely, in beneficence and liberality toward the Church and people of God. Wherefore also, well saith a godly learned man: that it is proper to God to hold on in a continuall care to saue and preserue, and not to be pro­uoked to cease from the bestowing of his benefites, be­cause men are vnworthy of them.

Finally, he is infinitely more kind and bounteous to his enemies then any man, or all men can be to theirs, though all their kindnesse were layd together. Matth. 5.45. Luk. 6.35.36. Rom. 2.4. And that either most gratiously to win their soules vnto him, for their owne most happy saluation: or els to leaue them altogether most iustly without excuse. But thus the greatnesse of Gods diuine bountie, and the ex­cellencie of his giftes, furpassing all gifts that anie man or Angell, yea that all men or Angels can possibly giue: they haue held vs somewhat longer then was at the first inten­ded, though not with lost time or labour, as we trust. Let vs now return to instruct our selues further touching that be­neficence and giuing which ought to be in continuall pra­ctise among men; after the example and president which we haue in the Lord, so far as we (preuented by his good grace) may in our measure attaine vnto.

Giuing therefore (wherein men in their poore measure may by the grace of God resemble that diuine bountiful­nesse which is in God, like as many little gutters or chan­nels [Page 12] of the streame may declare how plentifull the head of the riuer or liuely spring is) it is (to speake something more generally) a free imparting and communicating of that which is (at the least in a mans owne perswasion) rightly his owne, Giuing what, more gene­rally. to the vse or commodity and possession of another. Or thus: It is the a­lienating of a mans own right, to make another the owner of that, wherein he had all the property before.

According to this more generall definition, a man might take occasion to speake more generallie of giuing; by a distinction of Giftes, according to the diuerse condi­tion and estate of the giuers; and according to their seueral minds & purposes in giuing, and so forth. For there are gifts of the Subiect to the Prince, as the Moabites and Aramites brought giftes to king Dauid, when he had subdued them: 1. Chron. 18.2.6. of the seruant to the Master, of the tenant to the landlord, and of the child to the father, as gratulatory and dutiful presents for honours sake, as Ioseph sent gifts to Iaakob his father out of Egypt into Canaan. Gen. 45.23.

And againe, there are gifts of the Prince to the Subiect for reward, or of mere clemencie and fauour, according to the royall bountie of a Prince; as in the 6. ch. of the booke of Ester, where the great king Ahashuerosh asketh Haman: What shall be done to the man whom the king will honour? And Dan. 2.48. king Nebuchadnezzar made Daniel a great man, and gaue him manie and great giftes.

There are giftes of the poorer and weaker, to those that be more rich and mighty, to procure fauor, or at the least, to mitigate the rage & furie of anger; to which end, Iaakob presented his gifts to Esau, and in most submisse and hum­ble maner desired him to accept of his present. And as wise Abigail by her presents, together with her gratious beha­uiour, appeaseth the wrath of Dauid, greatlie kindled a­gainst her husband Nabal. Of the which kind of giftes, it is said in the holie Prouerbes: A gift in secret pacifieth anger, and a gift in the bosome great wrath. Prouerb. 21.14.

On the other side; there are gifts of the rich and migh­tie, [Page 13] to the poorer and inferiour sort,Diuerse kinds of gifts because they mind to make them indebted to them, that they may vse them for their greater benefite and gaine, as Pharaoh preferred Io­seph, and Nebuchadnezzar Daniel, and those other three men of Israel.

Some giue gifts, to helpe out good and iust causes and sutes, as Iaakob sent presents to the chiefe Gouernour of Egypt; little thinking that it had bene Ioseph his sonne: Gen. 43.11. Take (saith he to his sonnes) of the best fruites of the land in your vessels, and bring the man a present, &c. And contrariwise, some giue gifts to corrupt true iudgement, & to contriue and compasse a mischiefe: of whom it is sayd, A wicked man taketh a gift out of the bosome to wrest the wayes of iudgement. Pro. 17.23. and thus Ziba presented king Da­uid with a gift, minding and compassing treacherie against his maister, 2. Sam. 16. For a gift if it be once accepted it is of great force euery way, as Prou. 17.8. It prospereth, whi­thersoeuer it turneth.

Finally, there are gifts of one friend and neigbour to an other; and that of all degrees, when they are kindly affe­cted the one to the other, for mutuall loue and friendships sake; the one striuing after a sort to ouercome the other with kindnesse and benefites: according to the common saying which goeth concerning such: There is no loue lost betwixt them. After this maner the Queene of Sheba gaue king Salomon great gifts: and he againe requited her with like royoll gifts, 1. King. ch. 10. verses 10.13. The which kind of strife hath bene alwayes honourable, euen among the nations of the heathen; and the more honorable, because (as they rightly esteemed) if a man striue vnto thankfulnes, there is no reproch or dishonour, though he be vnwillingly ouercome. They write of Taxiles, a pettie king of India, that he offered Alexander, comming out to make warre a­gainst him, this notable challenge: If (saith he) thou be our inferiour, receiue a benefite of vs; but if thou be our better, then do vs a good turne. Alexander accepting the challenge: We [Page 14] will striue (saith he) whether of vs shall be the more beneficiall. Giuing what, more speciall. Alexander then imbracing Taxiles verie cuteously, did not only abstain [...] from spoyling his countrey, but also he inlarged his dominion.

Thus as was said, there are diuerse kindes of gifts, and great varietie in the diuerse maner of the bestowing and placing of them.

But it is not the intent of the present Treatise, to followe this argument in so large a discourse; but only to speake of religious and me [...]cifu [...] Giuing; which, wearing the crowne or garland aboue all the rest, may receiue a more particu­lar and speciall declaration, thus: It is a most free, or frranke, and liberall imparting some meete and conuenient portion of that wherewith God of his goodnesse hath blessed euery man, That this is a part of goodnes & beneficen [...]e, it appeareth, Heb. 8.3. vnder the name of of­fering giftes to God, yea the Lord req [...]ireth the heart it self as of gift. Hee wi [...]l a [...]cept of nothing in way of constrain [...] or extortiō. Re [...]de also Matt. 5.23. If thou bring thy gift to the altar. & [...] to the maintenance and aduauncement of Gods pure religion and wor­ship, and to the mercifull relieuing, comforting and succouring of all such as we see, or for want of such, of those whom we do by credible report, vnderstand at any time, to be in any present ne­cessitie and need, in such m [...]ner as God himselfe would haue his owne worship to be vpheld and furthered, and the poore among his people in all Christian Churches, to be comfortably relieued and succoured.

Of the which religious and mercifull contributing and giuing, are the words of our Sauiour Christ, men [...]ioned in the beginning of this chapter, to be vnderstood, in that he sayd: It is a blessed thing to giue rather then to receiue. It is our purpose therfore to imploy our chiefe studie and diligence to the laying open of this point so farre as that portion of time and grace may afford, which God of his mercy shall, in the middest of the ordinarie duties of his holy ministery, alot vnto the same.

CHAP. 2. A gift must be free.

BEcause the examination of the de­finition or description of giuing, will afford vs a commodious and iust occasiō to note the vertues of right Christian giuing: & likewise because the vertues being known the contrary vices wil the more e­uidently appeare: it shal be worth our labour to take a more large view and examination of the same; and euen to make it the ground and direction of this our second Chapter.

First of all therefore, it commeth to be considered that Giuing (as was said) is a free, or franke, and liberall imparting or communicating, &c.

Now that it is so, that a Gift must be free, and proceede of a liberall and franke mind, it is euident and plaine from that which our Sauiour Christ teacheth in the sixth chapter of the Euangelist Luke, verses 33, 34, 35. If (saith he) ye doe good to them which do good to you, what thanke shall ye haue? For euen sinners do the same. And if ye lend to them of whom ye haue hope to receiue, what thanke shall ye haue? For euen sinners lend to sinners to receiue the like. Wherefore loue ye your ene­mies, and do good and lend, looking for nothing againe, &c. and [Page 16] Prou. chap. 25.21.22. If he that hateth thee be hungry, giue him bread to eate. &c. and Rom. 12.20, 21. Ouercome euill with goodnesse. Luke 10.30. &c.

If then Christians must be beneficiall to their enemies, though nothing can be looked for in way of recompence from their hands; much rather must we be helpfull to those that be Christianly minded toward vs, though they shall neuer be able to requite vs. If we must ouercome euil with goodnesse (which as it is the most honourable, so is it the most difficult victorie that may be) much rather must we ouercome our selues, to do good to those, who wold, if they were able, giue vs incouragement by their kindnesse, to striue this way with them. It is contrary to the nature of a gift for the Giuer to haue any desire of a recompence for it. This were rather to put to vsurie, or to sell, or at the least to make an exchange of one thing for another, & not to giue a gift. He that giueth a gift in truth, must do it simply, euen for it selfe, as it were, because in his owne heart he estee­meth it meete and worthy that it should be done, because God hath so commanded, and because he hath promised so much the rather to recompence it, by how much all hu­mane quittance is more firmly neglected. To this purpose (saith our Sauiour Christ) When thou makest a feast, bid thou the poore, the maimed, the lame, and the blinde, that cannot re­compence thee againe, and thou shalt be recompenced at the day of the resurrection. Luke ch. 14.12, 13.14.

That also which our Sauiour Christ commaundeth his disciples, concerning the preaching of the Gopell and wor­king of miracles, which were precious gifts of God, saying: Freely ye haue receiued, freely giue, Matth. 10.8. the same al­so hath place by a certaine analogie and proportion in the distribution of 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] reckening a chearfull and heartie giuer is in the sight of God: let vs consider the example of the poore widowe, as it followeth in the 21. chapter of Luke, in comparison of manie rich men. For though in respect of the small quan­titie of her offering, she gaue as good as nothing to speake of, yet her gift is preferred before the greater quantitie of all the rich mens offering put together at the same time: Of a truth (saith our Sauiour Christ, seeing her willing and ready mind) this widdow hath cast in more then they all. For they haue of their superfluitie, cast into the offerings of God, but she of her penurie hath cast in all the liuing she had. Our Sauior giueth to vnderstand, that she had no more then she offe­red, till she should earne it with her fingers ends, as we vse to speake. Her example therfore is notable, in that she wold rather want her selfe, then to be altogether wanting in the holy contribution to the treasurie of the Lords Temple.

The like willingnesse and cheerfulnesse of mind, did vt­ter it selfe more plentifully in outward fruits, in that excel­lent woman Dorcas, according to her more rich and able estate, who vsed to clothe the poore with coates and gar­ments, which she made at her owne costes and charges, to the relieuing of many Christians, as we reade Act. 9.36. &c. Lydia also was so earnest, that she constrained Paul and his company to come to her house and to abide there. Act. 16.15.

The like chearfulnesse ought to be in the heart of euerie godly woman, according to that notable description of a vertuous wife, in the last chapter of the Prouerbes; where it is written, that She stretcheth out her hands to the poore, yea both of her hands to the needy.

Hereunto let vs adde the example of that noble Oba­diah, for singular mercifulnesse, in venturing his owne life, in hiding and fostering a hundreth of the Lords Pro­phets, to preserue them from the rage of Iezabel. 1. King. 18.3.4. Surely Obadiah would neuer haue put his life in so great hazard, if he had not had a franke and free heart [Page 21] thereunto. Abraham ran to giue his guests intertainment, Gen. 18.2.

But not to stay in particulars any longer, let vs come to the generall commendation of the people of God, in their holy cōtribution toward the Tabernacle of the Lord, Exo. 35.20. &c. Euerie one (saith the text) whose heart incoura­ged him, and euery one whose spirit made him willing, came and brought an offering to the Lord for the worke of the Taberna [...]le of the Congregation, and for all the vses thereof, and for the holy garments: Both men and women, as many as were free hearted, &c. they brought a free offering to the Lord, gold, s [...]lke precious stones &c. The women brought their looking glasses made of some shining mettal chap. 38.8. Yea, more then enough was offered by the congregation. chap. 36.5.6. Reade also 2. Chron. 29.31.36. and chap. 35.8. where the willingnes of the Princes and whole congregation, is commended both in king Hezekiah, and also in king Iosiah his reigne.

And let this (I pray you) be well obserued, that the Lord doth not for his part, willingly accept of any offering or dutie, which is not performed with a willing and cheareful heart, as appeareth in the fifth verse of the 36. chap. of Exo­dus, where he admitteth only the willing heart to offer vn­to him. This is the thing (saith Moses) which the Lord com­mandeth, saying: Take from among you an offring vnto the Lord. Whosoeuer is of a willing heart, let him bring such or such an offering, as is there expressed. It is like to the proclamation which the Lord maketh, Deut. 20.8. concerning the going forth of his people to fight his battailes. Whosoeuer is afraid or faint-hearted (saith the Lord) let him go and returne to his house, least his brethrens heart faint like his heart. The Lord we see, refuseth the faint-hearted souldier, as no souldier for him. And euen so he refuseth the vnchearfull Giuer, con­ributor, or offerer, either toward his worship, or toward the reliefe of the poore among his people, as no meete offe­rers or contributors to him; seeing they be such, as haue not yet taken any courage to fight against that prophane­nesse, [Page 22] couetousnesse, and distrust in Gods prouidence, with many other sinnes, which of necessitie must be ouercome by a spirituall encounter against them, before the Lord can take pleasure either in the giuer and offerer, or in the gift and offering which is tendered before him: whereof we haue for euident examples, Cain in the old world, and A­nanias with Sapphira his wife in the latter dayes of the Gospell.

Wherefore, not without great cause doth king Dauid (as was vpon occasion touched before) giue most heartie and glorious praise vnto God, for giuing himselfe and his people, hearts to offer willingly for the building of the Lords Temple. 1. Chron. 29.14, &c. And let vs obserue it well, that it is indeed a speciall grace, from the bounteous hand and gratious Spirit of God; and the same also a sin­gular token of his loue, when any can with willing hearts, as wise disposers of the manifold grace of God, chearfully distribute the good gifts of God, which he hath made them stewards of. For doubtlesse, there is naturally in eue­ry man, so great selfe-loue and couetous desire to increase still in worldly riches & wealth, and so little zeale of Gods word, or loue to his children, that our harts may be compa­red to the bowe-net, which easily taketh in the fish, but hardly letteth any go out againe; and our hands are as one wold say, so glewish or bird-limed, that they hold fast what­soeuer commeth into them; so all is fish which commeth to not. Liberalitie therefore and franknesse of heart is a gift or grace of God.

A very neare, yea an inseparable cōpanion to this god­ly, franke and free-heartednesse, whereof we haue hether­to spoken; is a holy ioy and delight as well in giuing to the reliefe of men, as in offering to the honor and glory of God. So we read concerning the notable example of the Mace­donians alleaged before, that their ioy abounded in their willing and chearful contribution. And so likewise we sawe in the example of king Dauid & his people. The people (saith [Page 23] the text) reioyced when they offered willingly to the Lord with a perfect heart. And Dauid the king reioyced also with great ioy. Ioy is a Com­panion with cheerfulnesse in giuing. Read also Deut. 26.10.11.14. The thank-offering must not be celebrated in the morning, or vnchearfully, but with great ioy & gladnes of heart. As for grudging and vnbetee­ming, it hath no place nor fellowship in this businesse: let it therfore be sent packing with Iudas, who by reason of this euill affection in himselfe, and because of his theeuish co­uetousnes, could take no ioy, no not in another bodies cost; to wit, when Mary the sister of Lazarus, bestowed her cost­ly ointment, as a token of that honour and loue which shee bare to our Sauior Christ, Ioh. 12.3. &c. It ought long since to haue bin rotted & mouldred away, with the carkeise of that ancient and great churle, drunken Nabal, 1. Sam. 25.10.13. with whom also let vs leaue the grunting of the Ga­derenes, Mat. 8.34. and the inhospitall Samaritans, Luk. 9.52.53. And let vs on the cōtrary, as beseemeth al good ser­uants of God, hearken to the preceptory exhortation of the holy Apostles Paul & Peter. Be ye harborous one to another without grudging 1. Pet. 4.9. & Philip. 2.14. Do all things with­out murmuring and reasonings.

Now to the end these euil affections of Iudas, Nabal, & the rest, may be relinquished & cast frō vs, as most vnwor­thy the seruants of God; & that such as giue or offer to holy vses, may do that which they do, with a franke and liberall mind, and so haue much ioy and comfort in it; it is further­more necessarie that they haue these graces following.

First, a delightful and precious estimation of those things whereunto they do giue and contribute, whether it be to the maintenance of Gods worship, or for the reliefe of his poore Saints. Secondly, faith. Thirdly, humility. Of these therefore, let vs consider, so farre as may concerne the mat­ter we haue in hand.

Touching the first of these graces; let it not seeme te­dious, to looke yet once againe vpon king Dauid, seeing God hath euery way made him a most beautifull example [Page 24] and mirrour herein.The giuer must haue de­lightfull and precious esti­mation of that to which he giueth. Because (saith he) I haue a delight in the house of my God, I haue prepared for it with all my power, golde for vessel of gold, &c. Yea moreouer I haue of my owne gold & siluer, which I haue giuen to the house of my God, beside all that I haue prepared for the house of the Sanctuarie, euen three thousand talents of gold, of the gold of Ophir, and seuen thousand talents of fined siluer, to ouerlay the walles of the houses, 1. Chro. 29.3. &c. And Psalme 132. it is testified, that he vowed to take no delight in any other thing; vntill he had taken due order for the establishing of the worship of God amōg his people. An euident proofe whereof, may be taken from that his most ioyous dauncing before the Lord with all his might, when God vouchsafed to permit him to fetch home the holy Arke to the citie where he dwelt, 2. Sam. 6. And further also, from that ioy, which he tooke at the prospe­rous successe of religion; as is euident, Psal. 122. where he professeth, that he did in singular maner reioyce, when the people sayd vnto him: We will go into the house of the Lord. Our feete shall stand in thy gates, ô Ierusalem, &c. And againe, in that he professeth in the same Psalme. vers. 8.9. saying: For my brethren and neighbours sakes I will wish thee now pro­sperity. Because of the house of the Lord our God, I will procure thy wealth. Hetherto of Dauids delightfull and precious e­stimation of the house and worship of God. The like is te­stified concerning the peoole of God; of whom he spea­keth thus, in the 16. Psal. Thou art my Lord (saith he) my well-doing extendeth not to thee: But to the Saints that are on the earth, and to the excellent: all my delight is in them. And thus must euerie one, both smaller and greater; whosoe­uer in his place, and according to his abilitie, mindeth the true practise of beneficence & goodnesse; he must delight both in the worship, and a [...]so in the true worshippers of God, esteeming them worthy of all the good, which he may possibly procure vnto them. And first, touching the Temple of God and his earthly Ierusalem, a type of the spirituall and heauenly; looke by how much God hath di­minished [Page 25] the cost and charge of the ceremonious worship and seruice thereof, such as it was in the time of the Law;A gift must be giuen in faith. by so much the more doth he require, that his spirituall worship be spiritually furthered: and that the poore among his Christian people be more honourably regarded; accor­ding as in that respect, he hath honoured them, yea euen their bodies, with the appellation & name of his Temples, in whom his holy Spirit hath chosen to dwel, & that also in more excellent maner, then heretofore in the Temple of Ierusalem. These, though they haue oftentimes wanne & thinne faces, with spare and weake bodies, for want of more full and daintie diet, and though they goe poorelie clothed; yet, besides that the temples of their bodies are redeemed by the precious bloud of Christ, their soules, which are the principall part, and as the Mannor house of that rich purchase, they are richly adorned with many ex­cellent gifts and graces of the holy Ghost. And therefore in no wise may they, by any who belong to the Lord, be de­spised; but rather be highly esteemed and honoured: or else all beneficence toward them, wil easily cease, & quick­ly weare away. To this purpose, we are to remember not only what the holy Prouerbe saith, that he who is mercifull to the poore, and freely giueth vnto him, maketh the Lord his debter, who will surely repay him: but also that the Lord estee­meth the poore so precious vnto him, namely, those that do truly beleeue in him: that he accounteth it done to himself whatsoeuer is done vnto them. Matth. 29. as is plaine in that description of his last iudgement. Thus farre of the first grace necessarie to a free and liberall mind.

The second grace is faith; that is to say, not onely a per­swasion that they which practise this dutie, do please God in so doing; but also, that he will blesse and gratiously pro­uide for all such, as shall continue in the same course: ac­coring to the testimony of the holy Aopostle, Heb, 13.16. where he giueth this charge: To do good, and to distribute for­get not: for with such sacrifices God is pleased, and Philip. 4.18. [Page 26] Saint Paule affirmeth,A gift must be giuen in humility, chiefly in re­spect of God. that they are as an odour that smel­leth sweete, and a sacrifice acceptable and pleasant to God: according also to that excellent comfort which followeth immediately in the same place, in that he writeth thus: And my God will fulfil all your necessities through his riches, with glo­rie in Iesus Christ. Reade also Hosh. chap. 6. vers. 6. where the Lord preferreth mercie before sacrifice and therefore it cannot be but he greatly accounteth of this dutie. But for the further strengthening of faith in this point, reade more in the third chapter of this Treatise, concerning the reward of right Christian Giuing.

The third grace necessarie to franke and liberall Gi­uing, is, that such as doe giue to others, yea, or toward the worship of God, be humbled in the sight and consci­ence of their vnworthinesse, of the least of those good blessings, which they enioy from the hand of God; so that they may say in truth of heart, as Iaakob did: I am not worthy of the least of all the mercies, and all the truth vvhich thou hast shewed vnto thy seruant, Genes. chap. 32. vers. 10. Yea, so necessarie is this grace, to the practise of benefi­cence and liberalitie, that the Apostle Paule, minding to exhort to the practise of it, doth first of all giue warning a­gainst pride, which he knew would otherwise hinder the same. Yea he commandeth in the name of the Lord, that there be a continuall charge giuen against it, both by Ti­mothie, and also by all other ministers of the Gospell to the end of the world. Charge them (saith hee) that are rich in this vvorld, that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God (who giueth vs aboundantly all thinges to enioy) That they do good, and be rich in good vvorks, and ready to distribute and commu­nicate. Laying vp for themselues in store a good foundation a­gainst the time to come, that they may obtaine eternall life. 1. Timoth. chap. 6. verses 17.18.19. In the which wordes, note also, that together with this morall precept of hu­militie toward men, hee leaueth no place for opinion [Page 27] of merit with God, which is the height of pride;A Gift must be giuen in righteousnes. and in truth, the most strong poison and bane of all true benefi­cence; yea, that which vtterly peruerteth and destroy­eth whatsoeuer good thing a man may seeme to doe. He­therto of the first branch of our Definition or description of Giuing, that it is a free, or franke, and liberall imparting or communicating to other.

It followeth now, that it is a communicating of some meete and conuenient portion of that wherewith God of his good­nesse hath blessed euery one aboue the rest of his people: where­in, these three things do offer themselues to be considered of vs.

First, that Christian Giuing or liberall beneficence, is to bee prractised in righteousnesse; and of that which is a mans owne, iustly obtained and gotten.

Secondly, that Beneficence and the actions thereof are to bee ordered wisely, and according to good dis­cretion.

Thirdly, that it is a dutie belonging to euerie Chri­stian, whomsoeuer God hath in any measure made able to spare any thing, to relieue his brother or neighbour, who is more poore and needie then himselfe. Of all and euerie one of these, let vs consider in the same or­der.

Touching the first of these three points; namely, that Christian beneficence is to be perfourmed of that which is our owne iustly gotten: howe can wee thinke that it should be otherwise, seeing God requireth of all his ser­uants, both high and lowe, rich and poore, that alwayes, in all things, they do exercise iustice and iudgement? Ac­cording to that which we reade Psalme 106.3. Blessed are they which keepe iudgement and do righteousnesse at all times. In which respect also, the seruantes of God are euerie where in the holy Scriptures, noted by this propertie in generall, that they loue righteousnesse. And more particu­larly, concerning this dutie of liberality and beneficence, [Page 28] which we speake of; the verie almes which the seruants of God are to giue, and which only God alloweth, it beareth euen the name of Righteousnesse: and that not onely, be­cause it is a dutie, of right and iustice to be perfourmed to­ward such as haue need; but that therewithall likewise we might be giuen to vnderstand, that it is iust and right, that almes should be giuen of that which is righly a mans owne, and not of that which is gotten by any vnrighteous dea­ling. To this purpose tendeth that which we read, Deut. 24.13. where the Lord our God speaking of right mercifull dealing to the poore, saith; that it shall be accounted for righteousnesse, to such as duly practise the same. And Dan. 4.24. the holy Prophet exhorting the vniust and cruel Ty­rant, to take thence forward a iust and mercifull course; he counselleth him to break off his sinnes by this kind of righ­teousnesse and mercie toward the poore. And Psal. 112. vers. 2. The Spirit of God speaking of the right mercifull and true almes-man indeed; he alleadgeth by his holy Pro­phet, that his righteousnesse is a ioynt companion, or ra­ther a guide of his mercie. He is mercifull (saith the holy Ghost) and full of compassion and righteousnesse. And againe: He hath distributed and giuen to the poore: his righteousnesse re­maineth for euer. The which place of Scripture the Apo­stle Paul citing to the same purpose, 2. Cor. 9.9. he expres­seth the liberalitie of the mercifull man, by the same word Righteousnesse, though our English translation vseth ano­ther word, saying in the same sence, His beneuolence endu­reth for euer. And verse 10. God will increase the fruite of your beneuolence. Prouentus iustitiae. The Greeke text is in either verse DICAIOSVNE, righteousnesse, as it is in the Hebrue TSIDQATH. Likewise in the beginning of the sixth chap. of Matth. in steed of almes which is in the Greeke, the Sy­rian word, after the maner of the Hebrue phrase, as also of the Chalde, as Tremelius in his note vpon the same place, well obserueth, is righteousnesse, in so much as almes is not the least part thereof. For to speake truly, no man can wor­thilie [Page 29] beare the name, or doo indeede the part of a liberall man; vnlesse he be first a righteous and iust dealing man. Liberalitie giuen of an other mans goodes, is no liberalitie from the hand of an vsurper, though he seemeth to be the giuer of them. It is rather his theft and fraude, or else his op­pression and rapine; it is not his liberalitie. O how much better were it, for such a one to make restitution, rather then to beare the face or rather the visa [...]d of a liberall and mercifull man! verilie, almes of that which is gotten by iniquitie, is abomination to the Lord. The crie of him, who hath beene oppressed, spoiled, or defrauded, will be louder in the eares of the Lord for vengeance; then the praier, or thankes-offering of the other, for blessing and reward. For what reason or equitie is there, that some small portion, which vnrighteous men giue, of that vnmercifull yea cruell hauock and spoile wich they haue made, should take away any guiltinesse of their great and grieuous sinne. Wherefore, let so manie as minde to make practise of true liberalitie, hearken in the feare of God, to the wise counsell of king Salomon, Prou. ch. 5.15. Drinke (saith he) the water of thy cisterne, and of the riuers out of the middest of thine owne well. Let thy fountaines flowe forth, and the riuers of waters in the streets: that is, ioyfully enioy and vse that portion of outward blessings, which God hath in mercie, as a fruit of thy honest labour, or otherwise as it hath pleased him, to bestow vpon thee; not onely for thy necessitie, but euen for thy sober delight and comfort also: prouided, that of that which thou maist spare, as it were the ouerflowings of thy full cisterne, others that stand in need, and are as the drie and thirsty ground, may be mercifully refreshed and relicued by thee. And then it followeth in the same place for a further instruction: But let them be thine, euen thine on­ly, and not a strangers with thee: that is, order the matter so, that through no euill or intemperate abuse of thine, God be prouoked to alienate thy goods from thy selfe to any o­ther: of the which iudgement he had spoken before in the [Page 30] tenth verse of the same chapter.A gift must be giuen with discretion.

Moreouer, the Lord protesteth expresly, that he hateth robberie, yea though it be ioyned with burnt offering: Isai 61.8. As though the Lord should say, Such kind of peo­ple, without true repentance, shall find no expiation with me, how plentifull soeuer they are in their vniust sacrifices. For as it is in the holy Prouerb. chap. 15. verse 8. The sacri­fice of the wicked is an abomination to the Lord. And Deut. chap. 23. verse 18. It is abomination to the Lord thy God to bring the hyre of a vvhore, or the price of a dog into his house for anie vow. The sacrifices which may be pleasing to the Lord, must not onely be in their owne nature and kinde such as they ought to be, without blemish, of the best of the flocke or heard: but also they must be euery way, the sa­crifices of righteousnesse, as touching the whole manner of the offering of them. And our owne they must be, by speciall right and interest, and not another mans; or come to vs lightly and at aduenture wee cannot tell how. Right worthie is the saying of king Dauid to Ornan (yea though he would for his part haue giuen his threshing flower vn­to him for a place dedicatorie to the worship of God) Not so (saith he, seeing he was himselfe to dedicate it vnto God) but I will buy it for sufficient money: for I vvill not take that which is thine for the Lord, nor offer burnt offerings without cost. 1. Chron. chap. 21. verse 24. And right worthy like­wise is that protestation of Zacheus in the Gospell, who disposing halfe his goods to the poore, as a fruit of his faith, repentance and loue vnto Christ, doth promise also restitu­tion for that wrong dealing, wherewith any could iustly charge him.

The foundation of Christian beneficence and giuing, being thus laid, as it were, in righteousnes: the second point now followeth, wherein it is required, that beneficence first iustly gotten, should no lesse wisely and discreetly be afterward ordered and disposed. For (as we might perceiue euen now) king Salomon deuideth the wealth and riches [Page 31] of a man, into that which is contained in the cistern, which is as it were the stocke, the which must not be suffered at a­nie time, ouer negligently and wastfully to run out, as if a man should pull out the plugge at the bottome: and into the ouerflowings of the cisterne, which are as the ouer­plus of the reuenues and increase; the which, though they be employed to the benefiting of such as bee not of their owne proper family & charge, yet will not impaire a mans estate. The cisterne therefore, is by the aduise of God himselfe, wisely and charily to be looked vnto. Neuerthe­lesse, in times of extraordinarie straightes, the seruants of God stand bound to stretch forth their hands in more then an ordinarie and wonted measure:That which our Sauior Chr [...]st saith to the rich man in the 19. chap. of Mat. & Mark. 10.21. & Luke 18.22. If thou wilt be per [...]ect sell all that euer thou hast, and giue it to the poore: it is n [...]t to be ta­ken for a com­mon rule pre­scrib [...]d to all, but [...] [...]o­ue [...] o [...] [...]e hy­poc [...] [...] him th [...]t p [...]nded to [...] to [...] [...]e ba [...] [...] Read A [...]. 5 4. Wh [...] i [...] remai­ned [...] Peter to An [...] [...] ap­pertained it not vnto thee? and after it was sold was it not in thine owne [...]ower. yea so farre fotth (the vrgent necessitie of poore Christians so requiring) that the richer sort must not refuse to open the bowels of their compassion so wide, as willingly to sell some part of their possessions, for the reliefe of their brethren: who ought to be more deare and precious to them then all worldly ri­ches; after that most worthy example of the Christians of the Primitiue Church, whereof we read in the fourth chap­ter of the Acts of the holy Apostles from the 32. verse. Ac­cording also, as in the former times, the Church of God vnder the law (concerning the maintenance of Gods true worship) made lawes to themselues of their owne accord, for extraordinary allowance that way, at what time the ordinary would not suffice. Nehem. 10.32.33. and that also agreeable to the commandement of God practised by Moses, Numb. 31.25. &c. and by king Dauid, 1. Chro. chap. 26. verse 27. For of the battailes and of the spoyles they did dedicate to the maintenance of the house of the Lord. Rea [...] also 2. Chron. 31.3.4. the notable example of king He­zekiah, who of his o [...]ne substance allowed a great porti­on, and likewise commaunded the people so to do, that the Priests and Leuites might be encouraged in the Lawe of the Lord.

The reason why the seruats of God, are in times of more then ordinarie want, to make an extraordinarie supply, is, for that euen, as in times of persecution, the Lord taketh triall of the faith of those that be truly his, toward himselfe: for to shrinke away were notable and shamefull vnfaith­fulnesse: so in times of speciall scarcitie and want, God ta­keth triall of our loue to our brethren, whether we set more by our money and outward goods, then by the spirituall comfort of their soules, and maintenance of their liues; which doubtlesse were not only singular vnkindnesse, but euen grieuous vnmercifulnesse, yea crueltie to bee con­demned in any of the children of God.

Neither may this seeme strange, that for the loue which we beare to the brethren, we should disburse part of our outward goods, for the comfort of their naturall liues, and to incourage them to walke chearfully in the wayes of the Lord: seeing (if need should so require) we must not thinke our liues too deare, to poure them foorth for their preseruation, and for the comfort and confirmation of their faith, as 1. Iohn. 3.16. We ought to lay downe our liues for the brethren. And so we reade that Priscilla and Aquila indan­gered their owne liues, and were willing to haue died, ra­ther then Paules life should haue bene destroyed, Rom. 16.4. To whom therfore (saith the Apostle) not I only giue thanks, but also all the Churches of the Gentils.

Neuerthelesse, both in the ordinarie and also in the ex­traordinarie distribution of that almes and beneficence, which anie Christian giueth, great caution is to be vsed, for the preuenting of all vnnecessarie waste, lest that bee loosely and vnskilfully scattered and throwne about, which ought to be very wisely as it were sowne, and most hus­bandly disposed. To this purpose is that which we reade in the fift verse of the 112. Psalme. A good man is mercifull and lendeth, and will measure his affaires by iudgement. That is, hee will order and moderate all things with so good discretion, and keepe himselfe within so good a compasse, that in do­ing [Page 33] good, he will still continue to doe good; yea and that with an increase, and not by decreasing through the bles­sing of God. For as king Salomon saith in his holy Pro­uerbes: Through wisedome is an house builded, and by vnder­standing it is established. And by knowledge shall the chambers be filled with all precious and pleasant riches. chap. 24.3.4. And againe, chap. 21.20. In the house of the wise is a pleasant trea­sure and oyle: but a foolish man deuoureth it.

Thus then we may see, that beneficence by wisedome may be practised, not onely without vtter impouerishmēt; but also to the further inriching, & to the most singular be­nefit & blessing of the wise and discreet practisers of it: ac­cording to that which followeth in the verie next Prouerb: He that followeth after righteousnesse and mercy, shall find life, righteousnesse, and glorie. Wisedome therefore moderateth beneficence, and beneficence inricheth the wise; so that through the grace of God, they continuing in benefiting others, proue most beneficiall to themselues in the end.

Now that it is the speciall grace and commendation of beneficence, that it should be so considerately disposed, that euerie mans beneficence should not end in one or a fewe benefites, not onely the godly wise, but euen the hea­then wise men, haue obserued. And to this end, they pre­scribe manie good cautions, for the guiding and directing of liberalitie, lest after that it hath broken the feruile yoke of niggardly couetousnesse, wherein it was vniustly detai­ned; it should degenerate into ouer licentious prodigality, or some other vnworthy and vnbridled folly. These eauti­ons I thinke it not vnworthy to set them downe, as they follow.

First, that none be any way dammaged or hindered by the vnwise, and indiscreet, or vniust disposing of liberalitie.

Secondly, that no mans beneficence be aboue his abi­litie.

Thirdly, that nothing which any man is able to perform be done for ostentation and vaine glorie.

Finally, that in the practise of liberality, euery one, to whose reliefe it is disposed, be respected according as he is more or lesse worthy for vertue, or in greater or lesser need through the present exigence, as one may say, of his mi­serie, &c.

These and such like, are the wise cautions, which euen heathen men haue seene meete to bee obserued, for the well ordering of liberalitie and beneficence: they all hol­ding, that vnaduised beneficence is verie discommenda­ble, and that euen great giftes so bestowed, are of lesse worth and reckening, then small benefites wisely dis­posed.

The same cautions and directions, which the only per­fectly wise and sacred word of God, doth most wisely and perfectly teach, would to God all Christians wold be care­full to learne and practise better then euer the Heathen did. Which verily, by the grace of God they should easily do, or at the least not more vnwisely, to the shame of Chri­stianity, if they would hearken to the instructions of his word. Then should not the foolish hearts of so many of vs, be as closely drawne together and fast locked vp as are the strings of our purses, and the liddes of our boxes and hut­ches, when we should doe any good: therein preferring earthly riches which are corruptible and transitorie, before the heauenly and eternal treasures of the kingdome of hea­uen: so setting greater store by worldly friendes, then re­garding, by the well bestowing of our riches, to prepare our selues friendes against that great day of account, which God will one day call vs vnto: aspiring and hunting more after the vaine glorie and pleasures of this life, then after the spirituall ioyes and incorruptible crowne of the king­dome of heauen. Then should not so many bee so ouer­wise, as to neglect all practise of beneficence, lest they should (as they pretend) bestowe it amisse sometime: as though it were not better that almes shoulde bee sometimes lost and perish, then anie creature should at [Page 35] anie time bee lost for want of almes, and as though it were sayd in vaine, that some at vnawares haue recei­ued Angels into their houses, when as they did thinke them to bee but mortall men. Then should not so manie bestowe that which they account their l [...]beralitie, yea, their greatest, and most religious bountie, so corrupt­ly and prophanely as they vse to doe: in setting open their houses to Dicing and Carde-play, to masking and mumming in Christmasse, and to other lewde practi­ses at other speciall times of the yeare, which they ac­count their good house-keeping. Then should not the vsuall liberalitie of a number bee spilt, as it were wa­ter vpon the barren and vnpofitable ground, as hereto­fore it hath bene, vppon roguish, vagabonde, and idle persons, which nothing at all minded any honest course of life in obedience either to the lawes of God, or of the lande wherein they liued: yea, which is a thousande times worse; then shoulde it not bee in anie wise em­ployed of anie to the maintenance of abominable ido­latrie and superstition, and of such as are the wicked instrumentes and ministers thereof, damnable Iesuiti­call and Seminarie Priestes, &c. For all such beneficence (falsly so called) is no true liberalitie, but cleane contra­rie to the nature of this most noble and free-borne ver­tue, which implyeth onelye that kind of bestowing of our goods, which best beseemeth a liberall and free minde indeede: that is, such a minde, as is made free by the Spirite of God, from all seruile furtherance of sinne or sinners, in anie euill way, and to all willing preferring and aduauncing, onely of true Godlinesse and Religion, by all the good and holie meanes that it can.

Finally, if true wisedome and discretion might al­wayes holde the sterne of Christian beneficence and li­beralitie, yea, euen there where there is an honest and good minde; then not so manie, yea rather none at all, [Page 36] should so soone sinke themselues, and growe vtterly vna­ble in short time to hold out in that course which first they beginne with too full and broad a sayle: though the truth is, much fewer haue need of a bridle to curbe and hold thē in, then the rest stand in need of the sharpe spurre to put them into that quicker pace, which easily they might be a­ble without any tyring to continue and abide in: accor­ding to that saying of the holy Prophete, The liberall man will deuise of liberall things, and he will continue his liberalitie, Isai. 32.8

And thus we may perceiue in a good part, what wisdom is requisite to the discreet ordering and disposing of euery mans, yea euen of his owne priuate beneficence. And therefore we are the lesse to maruell, though the Lord re­quireth speciall wisedome to the bestowing of the publike beneficence and almes of the Church, which ariseth of the particular contributions of manie into one summe: accor­ding to that which we read in the sixth chap. of the Acts of the holy Apostles, concerning those Deacons, who were by the consent of al the Apostles to haue this charge: Wher­fore (say they, guided herein by the holy Ghost, and that by occasion of some former failing in this behalfe) brethren looke ye out among you seuen men of honest report, and full of the holy Ghost and of wisedome, whom we may appoint to this busi­nesse. Concerning the singular wisedome of which ordi­nance, in regard of the institution, which is from the wise­dome of God himselfe, and how wisely the publike bene­ficence of the 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 [Page 37] 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 cōscience 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, [Page 38] according to his abilitie,Euery man of any ability is bound to giue, and that also with pitie and compassion o­uer the needy. to v [...]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 whē 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 [Page 39] 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 doubt that by the rich he might helpe the poore, and by the poore make triall of the rich, as it is well obserued & answered by a godly lear­ned Father.

Neuertheles, the same our God who commandeth vs to do good vnto all, & that alwayes; he doth specially require that we be chiefly beneficiall to those poore ones, which [Page 40] be of the houshold of faith. Euery man is bound to giue: and that also constantly and without wea­rinesse. Gal. 6 10. And further also, euen concerning these, though we are to begin to exercise our kindnesse, with the recompencing our kindred, which is noted to be an honest thing and acceptable before God. 1. Tim. 5.4. Yet we are not to stay there, but to extend our goodnesse to other our poore neighbours and neare dwel­lers; and not onely so, but sometime also, euen to such as dwell in places far distant from vs: according to that right Christian practise whereof we reade Rom. chap. 15. vers. 24. &c. When I shall take my iourney into Spaine (saith Saint Paule) I will come to you, &c. But now I go to Ierusalem to mi­nister vnto the Saints. For it hath pleased them of Macedonia and Achaia to make a certaine distribution vnto the poore Saints which are at Ierusalem. For it hath pleased them, and their deb­ters are they. &c.

Neither are we to stay til such as we mind to help be pres­sed with extreme neede, and therefore to make delayes; but to take hold of the occasion, and if it may be, euen to preuent their calamitie. For so we haue the precept, Prou. 3.28. Say not to thy neighbour, Go and come againe, and to morrow will I giue thee, if thou now haue it. Why so? It may be he may die that he cannot come, or though he liue, yet be discou­raged from comming againe: or if he do come, thou maist be more hardened against him then before; or it may be, that thou maist bee sodainly taken away by death from all that thou hast, as our Sauiour Christ saith in the parable to the rich couetous and vnmercifull man.

Wherfore, far better both in respect of themselues (who taking the time to do well, shall reape in due season) and more comfortably to others (seeing the deferring of the hope is the fainting of the soule, but the desire accompli­shed is as the tree of life) and also more to the honour and glorie of God, which is best of all doe they, which dispose and giue themselues to pursue hospitalitie, and to distri­bute to the Saints most readily; according to that Rom. 12. vers. 13. TEN PHILOXENIAN DIOKONTES, pursuing or prosecu­ting [Page 41] hospitality. Euery man is bound to giue: and that also with good ex­pedition. Petrus Martyr. Longè autem maius est persequi hospitalitatem quàm esse hospitalem: It is far more to pursue hospitality then to be hospitall, as saith a learned interpreter. Of this sort of holy and kind hearted pursiuants, Lot and Abraham are cōmended for singular examples in the olde Testament, & Philemon and Gaius in the new.

And that there is speciall regard to be had of the hou­shold of faith, mentioned before; and among those to such of them chiefly, who being destitute by any occasion, are of singular godlines and grace aboue the rest; there is very great reason why it should be so: not onely because they are more precious in the sight of God, but also because they of all other are least regarded, yea rather most malig­ned and spighted in the world, the children whereof doe only loue and cherish their owne. And like wise also con­cerning the rest, howsoeuer vnbeleeuers must be tende­red of the faithfull, though they regard not them; and bet­ter is it, as was said, that almes should be cast away, then a­ny creature should perish for want of reliefe. (In which re­spect, the Christians of the Primitue Churches, euen in the middest of the hote rage of their persecutors,Read M. Foxe Acts & monu. pesrecution 10. pag 76. got singular credite to their profession, in that they shewed more mer­cie to miserable infidels, then did the vnfaithfull them­selues.) Yet wisedome and discretion is to be vsed this way, for their sakes, who are wont to pretend neede without cause, or in a measure aboue their neede, while they make themselues more poore and friendlesse, or more diseased and lame, or more weake and feeble then they are indeed, or in that they lay the blame vpon other for their vndoing and decay: when as in truth they haue had no other riflers and oppressors then their owne slouth and vnthriftinesse, whereby their pouerty hath bene armed against them, ac­cording to that we read Prou. chap. 6.11. and againe, chap. 24.32.33.34. Yet a litle sleepe, a litle slumber, a litle folding of the handes to sleepe. So thy pouerty commeth as one that trauel­leth by the way, and thy necessity like an armed man. Wittingly [Page 42] therfore,Euery man is bound to giue rather with his own hands in his life, then by executors after his death. and without good caution to giue vnto such, spe­cially if they be of set purpose idely and leudly minded; is, not onely to cast away that which a man giueth, but which is worse, to cherish and confirme the wicked in their sinne, as was sayd once before: yea, and thereby also to defraude those that are better minded, to whom of right that bene­ficence, so cast away, was onely due.

To conclude this point of our definition, concerning e­uerie mans Giuing; it may not be amisse, to adde vnto the former considerations; that it is a more wise course, & also more agreeable to the nature of true & liuely beneficence, for euery one to giue and dispose with his owne hands, and by the ouersight of his owne eyes, that which he mindeth to giue, euen in his life time, rather then to leaue all, or the greatest part to the dispositiō of his executor after his death. For such gifts are subiect to much fraudulent and vnfaith­full dealing, as experience dayly confirmeth; that we say nothing of the opinion of merit, or of the danger of super­stition and praying for the dead, which hath by long cu­stome attended that course. And beside, it seemeth lesse commendable in the Church of God, for any to giue his gift, when he can keepe it no longer: and lesse comfortable to the conscience of the Giuer in the sight of God, because he may doubt whether it be rather an extorted or a free gift. Neuerthelesse, that beneficence which any good Christian bequeatheth by his last wil and testament (which we may call his funerall beneficence) is not to be condem­ned, though the other course specially of such as be more rich and wealthy, is to be accounted so much the more honourable, by how much it doth more euidently declare both a liuely faith in Gods fatherly prouidence, and also a more liuely and pure loue to the brethren: and there­fore for excellencie sake may bee called Ʋitall Benefi­cence.

It followeth nowe in the latter part of our definition or description of Christian Giuing, that all whatsoeuer is [Page 43] giuen, The ends of giuing. must tend to the maintenance and furtherance of Gods true worship and the ministerie thereof, or to the reliefe of poore Christians especially, and that all must be done according to Gods owne will, as he hath in either respect made the same knowne in his holy word. As wee haue already seene in some part, and are henceforth vpon the occasion so iustlie re­newed, further to consider of it once againe.

Hence therefore two thinges followe to be more pur­posedly and distinctly declared of vs. First, what are the ends of Christian and religious bestowing of gifts: and se­condly, what must be the rule and squire to direct the or­dering and disposing of them.

First therefore, concerning the endes of Giuing, di­uerse times already touched; wee must of most bounden dutie to God, allow the first and chiefe place in this care and prouision, for the maintenance of the pure worship of God, and of the publike ministerie and faithfull mini­sters thereof, together with Schooles of good learning, as necessarily appertaining to the nurcerie and preseruation of the same. For the worship of God and ministerie thereof, is most directly to his honour and glorie: and further, without it wee could neither be sanctified our selues, not anie thing which wee enioy, nor haue anie poore Saintes at all to bee relieued. And then, what great thing were it for anie to be carefull to relieue the frayle and corruptible bodies of men, if that in the meane season, their most precious and immortall soules shoulde bee suffered for euermore to perish and decay.

First therefore, touching the worship of God and holy exercises thereof, we haue the commandement of God himselfe, for the contribution of his people thereunto. Deut. 16.16. They shall not appeare before the Lord emptie. Euery man shall giue according to the gift of his hand and ac­ding to the blessing of the Lord thy God which he hath giuen thee. And chapter 12. verse 19. Beware that thou [Page 44] forsake not the L [...]uite as long as thou liuest vpon the earth. And touching the obedience of the people of God, to this his commandement, we haue already seene what their zeale hath bene vnder the lawe, first in contributing to the Ta­bernacle of God and the ministerie belonging vnto it. And after that likewise, to the holy Temple of Ierusalem, & ser­uice thereof; the charge whereof amounted to so great ex­pence, that if euerie man had not come with a full hand in free offrings, moreouer & beside the former ordinarie al­lowāce, it could neither haue bin builded, nor mainteined, in such maner as beseeme [...] the Maiestie of the great God of heauen and earth. This practise of contribution to this speciall end and purpose, remained as the ordinance of God to all posteritie: as we may perceiue by that which we reade Act. 21.24. where the Disciples say to Paul, Thou shalt purifie thy selfe & contribute with them.

And as for the poore; to the ende wee may see howe mercifullie louingelie and liberallie the Lord requireth, and the same very earnestlie, that they should be dealt withall; it were good that euerie one should in his best earnest reade the 25. ch. of Leuiticus, and the 15. ch. of Deuteronomie. The which lawes albeit they are now long since expired so far forth as they were for a time fitted to the externall policie of Israel: yet the equitie of them ought to be still in force, and the charge which the Lord giueth touching the substance of the matter, conteineth morall dutie, whose date is equall wth the continuance of the world; and stretcheth it selfe, as far as there is anie church and people of God to the endes of the earth. If (saith the Lord in the 15. chap. of Deut. from the 7. verse) one of thy brethren with thee be poore, within any of the gates of thy land, which the Lord thy God giueth thee, thou shalt not harden thy heart, nor shut thy hand from thy poore brother: But thou shalt open thine hand vnto him & shall lend him sufficient for his need which he hath. Beware that there be not a wicked thought in thy heart for to say, The seuenth yeare, the yeare of freedome is at [Page 45] hand: therefore it grieueth thee to looke on thy poore brother, and thou giuest him nought, and he crie vnto the Lord against thee, so that sinne be in thee. Thou shalt giue him, and let it not grieue thy heart to giue vnto him: for because of this the Lord thy God will blesse thee in all thy workes, and in all that thou put­test thy hand vnto. Because there shall euer be some poore in the land, therefore I command thee, saying: Thou shalt open thine hand vnto thy brother, to thy needy and to thy poore in thy land. Reade also Eccles. 11.1.2.6. Cast thy bread vpon the waters, &c. Giue to seuen and also to eight, &c. and Isai 58.6.7. The fast which the Lord hath chosen, is it not to loose the bands of wickednesse, to take off the heauy burthens, and to let the op­pressed go free, and that ye breake euery yoke? is it not to deale thy bread, to the hungrie, and that thou bring the poore that wander into thine house? When thou seest the naked that thou couer him, and not hide thy selfe from thine owne flesh? Then shal thy light breake forth as the morning, &c. Thus we see the commandement of God. We see also his promise of bles­sing: of the which more afterward. Now verily howsoe­uer it be more to mans naturall liking, to doe all the good he doth as a will-worship, at his owne pleasure, where, and when he list, to serue his owne vaine glorie, and other his corrupt affections and lustes: yet it is onely to the good liking of the Lord, and to his glory, yea and to our owne benefite also, that we performe euery good thing in con­science of our bounden dutie, according to the holy lawes and commaundements of God. For to such kind of dutie, and namely to such beneficence onely doth the promise of Gods blessing belong.

And furthermore, seeing the Lord God had so grati­ous care for the poore of his people, as we saw euen nowe, in the time of the Law; it is in no wise to be thought, that he is lesse carefull for the poore of his Christian Churches, now in the dayes of the Gospell: nay rather, we haue good reason to perswade our selues, that his care is rather more fatherly and tender, according to the more cleare reuela­tion [Page 46] of his own bowellike compassion and mercies, by the appearance of his sonne. No doubt, but both the poore of the Gospel, who are most tenderly loued and pretiously e­steemed of the Lord, and also the Gospell it selfe which is the most bright shining wisedom & the most gratious po­wer of God to the saluation of all his people, both poore & rich, they ought more mightily to allure and draw vs all, to so much the more willing and bountifull contribution, so far as the necessities of the poore, and reuerent decencie of the ministration of the Gospell should require.

And first concerning the maintenance of the ministerie of the Gospell: Haue we not power to eate and to drinke, to wit, at the costs & charges of the Church, saith the Apostle, 1. Cor. 9.4. &c. and vers. 7. &c. Who goeth on warfare anie time at his owne cost? who planteth a vineyard, and eateth not of the fruite thereof? or who feedeth a flocke and eateth not of the milke of the flocke? Say I these things according to man? Saith not the lawe the same also? For it is written in the law of Moses, Thou shalt not nousell the mouth of the Oxe which treadeth out the corne. Doth God take care for oxen? Either saith he it not altogether for our sakes? For our sakes no doubt it is written, that he which eareth should eare in hope: and that he who thre­sheth in hope should be partaker of his hope. If we haue sowne vnto you spirituall things, is it a great matter if we reape your carnall things? And verses 13.14. Do ye not knowe, that they which minister about the holie things, eate of the thinges of the Temple? and they which waite at the altar are partakers with the altar? So also hath the Lord ordained that they which preach the Gospell, should liue of the Gospell. This point we see is exceedingly laboured, and not onely confirmed by ex­cellent weight and number of reasons, and from the diuine authoritie of God himselfe; but also garnished by a figura­tiue course of speech, sharpened, as it were, with often re­newed questions or interrogations, so as it cannot be, but it must needes enter and preuaile with euerie one that hath anie sparkle of true spirituall vnderstanding and [Page 47] life of affection in him. And therefore, no maruell though the same Apostle setteth it downe for a lawe to the Chur­ches of Galatia, that he who is taught in the word, should make him that hath taught him partaker of all his goods, chap. 6. vers. 6. Neuerthelesse, he knowing the disposition of man, to be ouer-bold in eluding and trisling away the commandement of God in this behalfe, he admonisheth all mē to beware that they deceiue not thēselues, assuring thē, that God will not be mocked nor dallied withal. And ther­upon also, the holy Apostle taketh further occasion to ex­hort earnestly to willing, liberal, conscionable, and constāt performance of this dutie without wearinesse.

Neither doth he only exhort to this dutie of contributi­on and allowance of all kind of the good things of this life, for the commodious and comfortable maintenance of the Ministerie and Ministers of the Gospell: but likewise hee doth in the same place earnestly exhort all of the richer sort of Christians, to be beneficiall to all that stand in neede, specially to the poore Christians, the houshold seruants, or rather children of the same familie with them, as hath bene obserued before.

Howbeit, notwithstanding the holy Apostle doth thus linke the maintenance of the ministerie of the Gospel with the reliefe of the poore; we are neuerthelesse, to admit that difference betwixt one kind of prouision or allowance and the other, which the Lord God himself hath put by the de­termination of his owne word. For the reliefe of the poore is a meere almes, and as one may say, a grace or gra­tuitie of mercie, as touching those that are relieued: who seeing they perfourme no speciall seruice toward the Church, they can challenge nothing but as of good will, & for the Lords sake, who becommeth surety for thē. But the maintenāce of the ministery is due as a reward or wages of a worthy seruice, according to that prouerbial saying which our sauior Christ applieth to this purpose, The laborer is worthy of his wages, Luk. 10.7. It is true indeed, that no mā either [Page 48] minister of the word, or any other, can pleade worthinesse or desert at the hands of God, for any seruice they are able to performe: for we are all vnprofitable seruants to him, & infinitely failing in that wherein wee stand bound to him: but in that reckening & account which God alloweth be­twixt Ministers of the Gospel and the people, our Sauiour Christ giueth plainly to vnderstand, that as euery poore la­bouring man, when he hath done his day-worke, is worthy of his wages at night (for he doth not receiue his hire as an almes, but as a debt and dutie belonging to him, euen for the worke which he hath done) so is the Minister of the word worthy of his maintenance, and that in a liberall and comely maner, as may well beseeme that honourable ac­count which the people of God do make of the Gospell of their saluation. And in this respect doth the Apostle Paule (speaking by the spirit of our Sauiour Christ) note out the maintenance of the ministery of the Gospell, by the title of honour, and not of almes or mercie; signifying thereby, with what kind of dutifull affection it ought to be yeelded vnto them, euen for the honour which they beare to the Lord himselfe. Yea, whereas the Apostle calleth the wid­dowes allowance, for her inferiour seruice to the Church, by the name of honour; it is to marked that he saith by an increase of speech, that the Elders, or Ministers of the word whosoeuer labour in that worke, are specially worthy of dou­ble honour: as 1. Tim. 5.2. Honour widdowes which are wid­dowes indeed. But verses 17.18. The Elders which rule well are worthy of double honour, specially they which labour in the word and doctrine. For the Scripture saith, Thou shalt not mou­sell the mouth of the Oxe that treadeth out the corne: and the labourer is worthie of his wages. Christians thus doing shall perfourme that which belongeth to them, according to the precept of king Salomon, Prou. chap. 3.9. Honour the Lord with thy riches, and with the chiefe of all thine increase. Hither­to of the ends of Giuing.

It followeth now that we consider of that which was [Page 49] made the second point of the last branch of our definition,The Rule of Giuing. namely, what must be the rule and squire, to direct the or­dering and disposing of all Gifts to their right ends. For, as hath bene already affirmed: Allour giuing both the one way and the other, as well toward the religion and worship of God as for the reliefe of the poore of his people, it must be in such maner as God himselfe willeth and prescribeth.

Now,Christian be­neficence and liberality is the will & commā ­d [...]ment of God as wel touching the maner and measure, as the dutie it selfe. what this will of God is we must learne out of his owne most holy and sacred word. And herein we are to be the more willing and teachable Schollers, because if wee should giue place to our owne wils, we should easily fall into such extremities on either hand, as al Chr stians ought to auoyd in so worthy an action as Christian beneficence is. For this we are to know, that as filthy couetousnes, with all vnthankfull 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. [Page 50] 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 frō 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. [Page 51] 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 Tēple to the name of the Lord, 1. Chro. 17.1. [Page 52] For, Behold (saith he to Nathan the Prophet) I dwell in an house of Ced [...]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 cōfortable maintenance, which was meete. Reade Act. 20.33.34. I haue coueted no mans siluer, nor gold, nor apparell. Yea, ye know that these handes haue ministred to my necessities and to them that were with me. Read also 1. Cor. 4.12. And 2. ep. chap. 12. vers. 13. &c. I haue not bene slouthfull to your hinderance, &c. Behold, the third time I am ready to come to you, and yet will I not be slouthfull to your hinderance, for I seeke not yours but you, &c. But be it that I charged you not: yet for as much as I was craftie, I tooke you by guile. Did I pill you by any of them whom I sent vnto you? I haue desired Titus, and with him I haue sent a brother: did Titus pill [Page 53] you of any thing? Walked we not in the selfe same Spirit? Wal­ked we not in the same steppes? And againe, 1. Thes. chap. 2. vers. 3.4.5. Our exhortation was not by deceit, &c. Neither yet did we euer vse flattering words, as ye know, nor coloured co­uetousnesse, God is record. and verse 17. When we might haue bene chargeable as the Apostles of Christ, &c. and verse 9. For ye remember brethren our labour and trauell: for wee labou­red day and night, because we would not be chargeable to any of you, and preached vnto you the Gospell of God. And againe, 2. Thes. chap. 3.8. Neither tooke we bread of any man for nought: but we wrought with labour and trauell night and day, because we would not be chargeable to any of you. How then? May not Ministers of the word require their maintenance at the hands of the people? Yes verily, as hath bene proued be­fore. And the Apostle had already sayd, We might haue bene chargeable as the Apostles of Christ, 1. Thes. 2.7. And it follo­weth in the text of the second Epistle, Not but that we had authoritie, &c. His purpose is therefore, to shew onely what is the part of the Minister of the word, as extraordinarie considerations and necessities may require in the difficult and hard times of the Church: but not to iustifie any people in the neglect of their Preachers, of whom they, for their parts, ought to haue an ordinary and honourable care, that they want nothing that is meete for them, on their owne & the Lords behalfe.

Neuerthelesse, from such examples, and from the whole information of the word of God, not only may the vnsatia­ble gulfe of the couetous & ambitious hierarchie of Rome be worthily condemned: who exceeding their predeces­sors the Pharisies, in the worst times of the degenerate & backsliding Church of the Iewes, haue by infinite deuises of superstition and false doctrine, as it were by many wa­ter-courses and channels, drawne the wealth of all nations into the Popes Exchecquer, like as all riuers runne into the deepe gulfe and belly of the sea: but also the same exam­ples may iustly admonish all true and faithfull Ministers of [Page 54] the Gospell to be content with a moderate and sober state and condition of life; yea, and to beare a part of the burthen with the Church, in all the difficulties & streights therof. For by infinite ods it is better to be in a more meane outward estate with the flourishing & prosperous increase of spirituall gifts and graces, as in the Primitiue Churches, then that all thinges glistering in externall pompe, there should be nothing but spirituall obscuritie and darkenesse, with miserable beggery touching all true grace and godli­linesse, as it hath for these many hundreth of yeares bene in the Church of Rome, where the glorie of this world, & the loue thereof, hath taken away and besotted their heart. So that it is truly sayd cōcerning them, that Religion brought forth riches: and that the daughter hath destroyed the mother.

And thus we may perceiue, how God in his most excel­lent wisedome, requiring all good competencie of giftes, neither alloweth any vile & niggardly sparing, neither ac­knowledgeth any work of supererogation to be accepta­ble to him in this businesse. To the one he saith: Go offer it now to thy Prince, will he be content with thee, or accept thy per­son, saith the Lord of hosts? Mal. chap. 1.6, 7, 8, &c. And to the other he saith, Who required these things at thy hands. Isai. 1.12. Micah. 6.6.7.

Let vs therefore, I pray you, earnestly entreat the Lord, that he will vouchsafe to giue all, whom he hath blessed with earthly riches in his Church, the grace wisely and re­ligiously to giue and distribute them, according to his, and not their owne blind and inordinate will: remembring that howsoeuer, as the wise king saith, Wisedome is good with an inheritance, yet wisely to distribute is better then surely to hold and possesse, according to that of our Sauiour Christ, It is a more blessed thing to giue then to receiue: and therefore not without cause beareth the name of a singular grace. 2. Cor. 9.11, 12, 13.

And finally, to the end all our other gifts which we giue, may be acceptable to God, let vs first of all giue our selues [Page 55] vnto him, as the Macedonians did, 2. Cor. 8.5.Ʋertues of beneficence. and let vs pray him, with great instance, to accept of our persons in Christ Iesus, as he did of Abel first, and then of his gift, Gen. 4.4. and Heb. 11. vers. 4. So shall it neuer repent a­nie of anie good thing, or of all whatsoeuer shall be giuen & disposed, either to the Lord, or to his people; according to the will of God.

Hetherto of the graces and vertues required to true Christian beneficence or Giuing: and on the contrarie, what vices are to be auoided in the same: and that by a more large discourse: the which now briefly to repeat for a more easie remēbrance of thē, they are these which follow.

1 First of all, a franke and free mind inclined and resolued to exercise beneficence.

2 Secondly, wisedome and discretion in the ordering of the actions thereof.

3 Thirdly, chearfulnesse in the doing of them.

4 Fourthly, ioy and gladnesse of heart after they are well ordered and done, thinking all verie well and worthily be­stowed, &c.

5 Fiftly, faith and assurance that God is well pleased with such sacrifices, and that he will not suffer them to be vn­rewarded.

6 Sixtly, humblenesse of mind, in accounting our selues vnworthy to beare the honour of the Lords stewardship therein.

7 Seuenthly, that which anie giue, must be of their owne iustly gotten.

8 Eightly, there must be a holy and zealous desire to glo­rifie God, and to incourage and further those to whom be­neficence is giuen, in the obedience of the faith and way of euerlasting saluation.

9 To this end, as we may iustly adde, prayer must go with our beneficence, that it may please God to giue it due ef­fect. Rom. 15.31.

10 Furthermore, true beneficence is constant and neuer [Page 56] wearie of well doing,Examples of Beneficence. as Isai. 32.8. and Heb. 6.11. Euerie one should shew diligence herein to the full assurance of hope to the end. and 2. Iohn vers. 8. Looking to our selues that we loose not the things which we haue done, but that we may receiue a full reward▪

11 Neither is it a small vertue in the Giuer, specially if he be bounteous, to take in good part such poore tokens of thankfulnesse as their Alumni and foster children do at any time offer vnto them.

12 Finally, thankfulnesse to God, is a vertue belonging to him that is truly beneficial, in so much as God hath not on­ly made him able, but, which is a greater grace, hath made him willing and carefull, yea, hath furnished him with many graces, to the perfourmance of this most excellent dutie.

These vertues are diligently to be regarded of all Bene­factors, lest any should reioyce in a false and deceiueable liberality; such as will affoord no sound comfort before the Lord. For as we reade in the holy Prouerb. Many men will boast euery one of his owne goodnesse, but who shall find a faithful man? As though the wise king should say, He is a rare man in comparison of the rest, whosoeuer is a good man in­deede.

Neuerthelesse, to the end wee may see that God from time to time hath had his number, who haue practised true beneficence and goodnesse: it shall be to good purpose to gather together such examples, whereby God in his holy Scriptures hath exemplified the same vnto vs, that they might be patternes to all other of his good seruants to pro­uoke them to the imitation of them.

In the 18. chap. of Genesis, ver. 1.2. &c. We haue Abra­ham, a father of the faithfull, commended vnto vs for one very notable example. And chap. 19.1. &c. We haue righte­ous Lot for another. Of the which two, the Apostle to the Hebrues, chap. 13.2. saith, that for a fruite and blessing of their hospitality they receiued Angels into their houses at [Page 57] vnawares in steede of men: and by that reason moueth Christians that they would not be forgetful to lodge stran­gers.

Gen. chap. 20.14 15.16. Abimelech, a heathen king, sheweth great kindnesse to Abraham: hee gaue him both seruants, and cattell, and siluer, and libertie also to dwell to his best liking, where he would in his countrey.

Gen. chap. 47.12. Ioseph, whom God made a foster-fa­ther to many nations, was also a nourisher of his owne fa­ther, and brethren, and his whole family in the land of E­gypt, in the time of the famine. And Pharaoh himselfe, though a heathen king, gaue them a countrie to dwell in.

Exod. chap. 2.5.6.7.8.9. Pharaohs daughter likewise, though a heathen woman, taketh compassion of an He­brue infant, which was otherwise in great danger to haue perished; and causeth it to bee honourably noursed, and brought vp at her cost and charges. And in the same chap. verses 20.21. Reuel the Prince of Midian giueth Moses, though a stranger vnto him, very friendly and kind enter­tainment: whereupon also, concerning further good li­king, he giueth the daughter of his sonne Iethro to wife vn­vnto him, yea though Moses was at time of no worldly wealth.

Exod. chap. 18. Moses for the same cause, sheweth all kindnesse and good dutie to Iethro, his father in law, after that he was aduaunced to be the Gouernour of the people of God. And Numb. 10.29. Come with vs (saith Moses) and me will do thee good: for the Lord hath promised good to Israel. and vers. 32. And if thou go with vs, looke what good the Lord shall shew vnto vs, the same will we shew vnto thee.

In the 19. chap. of the Iudges, verses 16.17. an old man comming from his worke out of the field at euen, giueth a man and a woman, & their seruant lodging, & other good entertainmēt; who otherwise, being benighted in a strange place, should likely haue lyed abroad in the fields.

In the second chapter of the booke of Ruth, verses 8.9. [Page 58] 14.15.16.17. Boaz giueth leaue to Ruth, a poore mayd and a stranger, not only to gleane in his field next after the reapers, whom he willed to leaue good gleanings for her; but also, he gaue her leaue to take her victuals dayly, with his owne maydes among the reapers.

In the first book of Samuel, chap. 22.3.4. Dauid maketh prouision for the comfortable entertainment and safety of his father and mother with the king of Moab: yea, he is mindfull and carefull to do it, in the middest of his trouble, when he had much ado to shift for himselfe, and to escape with his owne life.

In 1. King. chap. 18.3.4. Obadiah, a chiefe officer in king Ahabs court, in the time of famine, when also Iezabel the Queen raged in cruell persecution against the seruants of God; he tooke an hundreth of the Lords Prophets and fed them fifty in a caue.

In the the 4. chap. of the second booke of Kings, verses 8.9.10. We reade how an honourable woman, or certaine Lady of Shunem, obseruing how Elisha the Lords prophet vsed to passe by her house, she causeth him to come in, & to refresh himselfe, yea, and alloweth him a chamber to lodge in, whensoeuer he should haue occasion to come that way. And this she did because (as she telleth her husband) shee knew he was an holy man of God. And chap. 6. verses 22.23. Elisha causeth the king of Israel, not onely to ab­staine from the reuenge of his enemies, but also to giue them friendly entertaiment, and to make them a princely feast.

In the first booke of Chronicles, chap. 16.3. king Dauid at the bringing home of the Arke of the Lord to his city af­ter that they had offered burnt offerings & peace offerings before God, and after that the king had blessed the people in the name of the Lord; He dealt to euery one of Israel, both man and woman, to euerie one a cake of bread, and a peece of flesh and a bottle of wine.

In the second booke of Chronicles, chap. 5.6. at the pla­cing [Page 59] of the same Arke of the Lord in the most holy place of the Temple, vnder the wings of the Cherubines; King Sa­lomon, and all the congregation of Israel, that were assembled vnto him, offered sheepe and bullockes which could not be told nor numbred for multitude. And chap. 7.5. King Salomon of­fered a Sacrifice of two and twentie thousand bullockes, and an hundreth and twenty thousand sheep: so the King & al the people dedicated the house of God.

And chap. 31. of the same booke, verse 3.4.5. &c. king Hezekiah, both by his owne example, and also by his roy­all authoritie, he reuiueth the care for prouision of holy al­lowance due to the Priests and Leuites, that they might be incouraged in the law of the Lord.

In the first chap. of the booke of Ezra, it is recorded that the Lord moued the heart of Cyrus king of Persia (though a heathen king) to deale bountifully for the restoring of the true worship of God, in the citie of Ierusalem. For to this end, he giueth libertie to the people of God to returne out of their captiuitie, & he restoreth all the vessels of gold and siluer which Nebuchadnezzar had taken out of Ieru­salem, and had put them in the house of his God.

The Lord also, by his holy Spirite, raised vp the hearts of his people, that they offered willingly to this worke: & they which were neare about the chiefe Fathers of Iudah and Beniamin strengthened their handes with vessels of siluer, with gold, with substance, and with cattell, and with precious things, besides all that was willingly offered: according as king Cyrus had in the gratious proclamation of their libertie moued and exhorted them.

The vessels which king Cyrus restored to the house of the Lord, were thirtie basons of gold, a thousand basons of siluer, nine and twentie kniues. Thirtie bowles of gold, & of siluer bowles of the second sort foure hundreth and ten, and of other vessels a thousand. All the vessels of gold and siluer which king Cyrus restored, were fiue thousand and foure hundreth.

And in the sixth chapter of the same book of Ezra, king Darius confirmeth the same fauour and bountie of Cyrus, and extendeth his owne princely liberality to further the worship of God. For thus he writeth to the aduersaries of the Iewes: Suffer ye the worke of this house of God, that the Captaine of the Iewes, and the Elders of the Iewes, may build this house of God in his place. For I haue giuen a commandemēt what ye shall doe to the Elders of the Iewes, for the building of this house of God, that of the reuenues of the King, which is of the tribute beyond the riuer, there be incontinently expences gi­uen vnto these men that they cease not. And that which they shal haue need of, let it be giuen vnto them day by day, whether it be young bullockes, or rammes or lambes, for the burnt offerings of the God of heauen, wheate, salt, wine and oyle, according to the appointment of the priests who are in Ierusalem, that there be no fault. That they may haue to offer sweete odours vnto the God of heauen, and pray for the Kings life, and for his sonnes, &c.

And after this Darius, we reade in the seuenth chapter, how Artashasht at the sute of Ezra did the like: for he gaue them his royall furtherance, and ful libertie to do all things according to the will of their God; with this speciall im­munitie, that none of his Gouernours should lay vpon the Ministerie toll, tribute or custome.

In the fift chapter of Nehemiah, that worthy Courtier hauing obtained leaue of the same K. Artashasht to come to Ierusalem to further the worke of the Lorde; he brea­keth off the hard courses whereby the richer sort oppres­sed the poore, yea, hee mightily prouoketh them to take a mercifull course; whereof also he himselfe giueth them a right princely example.

In the eight chapter of the same booke, both Nehemiah and Ezra with the Priests, Leuites, and people, they praise God, and the poore were relieued and feasted, vers. 10.

And chap. 13. verses 10, 11, 12, 13, 14. Nehemiah causeth the portions of the Leuites to be giuen them, and the tithes to be brought in and paid to them: seeing that for want [Page 61] thereof, the holy worship of God was neglected among his people.

In the book of Ester, chap. 9.22. after that the Church was deliuered from the intended massacre of Haman, the people of God keep their feast of thankfulnes to the Lord, and one sendeth presents to another, as tokens of their mutuall ioy in the Lord: and gifts are bestowed vpon the poore.

In the booke of Iob, chap. 29.11.12. When the eare hard me (saith Iob, a man of singular mercie and goodnesse in his time) it blessed me: and when the eye sawe me, it gaue wit­nesse to me. For I deliuered the poore that cryed, and the father­lesse, and him that had none to helpe him. The blessing of him that was ready to perish came vpon me, and I caused the wid­dowes heart to reioyce. I put on iustice, and it couered me: my iudgement was as a robe and a crowne. I was the eyes to the blind and I was feete to the lame. I was a father to the poore, & when I knew not the cause, I sought it out diligently. I brake also the chawes of the vnrighteous man, and pluckt the praie out of his teeth.

And chap. 30.25. Did not I weepe with him that was in trouble? was not my soule in heauinesse for the poore?

And againe, ch. 31.16. &c. If (saith Iob, vehemently affirming, his vprightnesse and good conscience in a con­stant course of exercising mercie) I restrained the poore of their desire, or haue caused the eyes of the widdowe to faile, or haue eaten my morsels alone, and the fatherlesse haue not eaten thereof. (For from my youth he hath growne vp with me as with a father, and from my mothers womb I haue bene a guide to her, that is, to the fatherlesse daughter) If I haue seene any perish for want of clothing, or any poore without couering. If his loynes haue not blessed me, because he was warmed with the fleece of my sheepe. If I haue lifted vp my hand against the fatherlesse, when I sawe my helpe in the gate: Let mine arme fall from my shoulder, and let my arme be broken from the bone. Thus much of Iob, in that he was a mirrour of mercie, euen aboue a [Page 62] number of right mercifull men; and such a representation and patterne of this heauenly vertue, as all may worthily take example by him.

In the 38. chap. of the Prophesie of Ieremiah from the 7. verse, &c. we reade how Ebed-melech the Blackamore is an instrument of the Lord, to deliuer Ieremiah out of the dungeon, where he was ready to starue, had not this Ethio­pian taken compassion of him, and made sute to the king on his behalfe.

In the 15. chap. of Matth. vers. 32. Our Sauiour Christ, the peerelesse patterne of mercie, he calleth his disciples vnto him, and saith: I haue compassion on this multitude, because they haue already continued with me three dayes, and haue nothing to eate: and I will not let them depart fasting, lest they faint in the way. And for want of a sufficient quantitie of foode, in ordi­narie course, he by his diuine power feedeth them mira­culously.

In the seuenth chap. of Luke, verse 5. The Centurion, who is commended by our Sauior Christ for his great faith, aboue all in Israel, he hath this commendation set downe of him, that he loued the people of God, and that he had built a Synagogue for them.

And chap. 8. of the same Euangelist, verse 3. Manie women, and namely, Mary Magdalen and Ioanna the wife of Chuza, Herods steward, and Susanna, are praised for mi­nistring of their substance to the maintenance of our Saui­our Christ.

And chap. 10.38. Marie and Martha are commended for entertaining our S. Christ, & his company into their house.

And ch. 19.8. Zacheus as a liuely fruit of his faith, and repentance, and loue to our Sauiour Christ voweth the halfe of his goods to the poore, with restitution for all his wrong dealing with any man.

And chap. 21.4. The poore widdowe cast her portion into the treasurie, as well as the rich, yea euen all that she was able to giue; and was therein preferred by our Sauior [Page 63] 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 Ile 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 [Page 65] 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 [Page 66] 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 Nabal for a notorious example. But beside these, there are also other vices of this former sort; as distrust in Gods prouidēce, trust in a mans owne forecast, self-loue, pride, voluptuousnesse, and such like.

Secondly, the vices which corrupt and peruert Christi­an beneficence, they are in the worser sort of men hypo­crisie, ioyned with colourable couetousnesse, vnder pre­tence of franke and free liberalitie, like to that of Ananias & Sapphira his wife, Act. 5. And together with hypocrisie, vaine glorie, in hunting after the praise of men, and proud conceit of worthinesse and merit, euen before God him­selfe: also when beneficence (if so it may be called) is ap­plyed to countenance and aduance idolatrous religion, or superstitious traditions and ceremonies in the true wor­ship of God: furthermore, when almes is giuen of ill got­ten [Page 67] goods; specially, if they be giuen with a mind to make satisfaction to God, for the fraud which hath bene done to men: last of all, when anie thing is giuen with a mind, expecting and longing after a like or greater worldlie re­compence. These are then corrupting vices in the worser sort of men. And in the better sort they may be these which follow: first, indiscreete and wastfull giuing, as to counter­feit poore, or to vagrant and inordinate persons, with neg­lect of such as be poore honest inhabitants and houshol­ders: secondly, a secure presumption in Gods prouidence, with neglect of prayer to God for the vpholding of our e­state, and without due regard of vsing diligence in the la­bours of our callings, and without thriftie employing of commodities to the best aduantages, such as be honest & lawfull, or when any do put forth themselues aboue their abilitie: finally, neglect of thankfulnesse to God for for­mer blessing and prosperity.

All which vices, partly as open & professed aduersaries and destroyers; and partly, as secrete & vndermining con­spirators: they must be both mightilie and also warily re­sisted and preuented of all such, as mind not only to enter, but also hold out constant, in the right Christian course of this excellent and noble vertue of godly beneficence, the which God hath so gratiously commanded and commen­ded to vs: and which his seruants haue obediently tracked and troden forth before vs. Thus finishing this second chapter, let vs proceede to the rest of our Treatise.

The reward of giuing to Gods worship. CHAP. III.

SEeing God, who is of infinite mer­cie, most rich and bountifull in all good gifts and graces, commaun­deth all such as haue Gods plentie, (as it is commonly and rightly ter­med) that they be liberall in gi­uing, and seeing he promiseth also that hee will of his diuine bountie, reward the same: it cannot be, but that he will indeed plentifully recompence all such, as shall obey the same his holy commandement, and will beleeue that gratious promise which he hath made in this behalfe. This therefore, let vs now henceforth consider in this chap­ter, to the end that hereby (through the blessing of God) we may both helpe forward this vertue in the heartes and hands of those that be ouer-slack & negligent; and also that we may comfort and incourage both heart and hand of all, which by the grace of God are already prompt and dili­gent, that they may neuer waxe faint and weary, till they haue attained to the full recompence of that most gratious and free reward, which from the bounteous & neuer wea­ried heart and hand of the Lord is thereunto promised and assured.

In speaking of which free blessing of reward let vs hold the same order which was obserued in treating of the duty.

First therfore, concerning those which are liberall in such manner as hath bene described; to the maintenance of Gods pure religion and worship, and for the same cause, haue anie speciall care, to incourage and further the faith­full ministers of the word of God, in their holie ministerie, or anie other of Gods faithfull seruantes: let vs see howe the reward of such is assured vnto them: first from those promises, which the Lord, who is a rewarder of all that seeke him, hath made vnto them: & then from such exam­ples, in whom he hath giuen experience and testimonie to his Church, in the faithfull perfourmance of the same.

And first of all, let vs consider what our Sauiour Christ (in whom and by whom all the promises of God are yea and Amen) speaketh to this purpose in the tenth chap. of Matth. verses 40, 41, 42. He that receiueth you (saith our Sa­uiour Christ to his disciples, whom he minded to employ in the preaching of his Gospell) receiueth me: and he that receiueth me, receiueth him that sent me. He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets re­ward: and he that receiueth a righteous man in the name of a righteous man, shall receiue the reward of a righteous man. And whosoeuer shall giue vnto one of these little ones, to drinke a cup of cold water onely, in the name of a Disciple, verily I say vnto you, he shall not loose his reward.

In the which words of our Sauiour Christ two things are principally to be obserued. First, what euery one is chiefly to respect in his Christian beneficence toward the speciall seruants of God: yea, toward any of the least of those that beare and professe his name: that is, that in giuing vnto them, or in shewing anie other kindnesse, they do not so much respect their persons, as the Gospell and Christ him­selfe, and those goodly gifts of godlinesse, wherwith he hath graced and adorned his seruants, for the common be­nefite of his Chuch in the communion of Saints. For that our Sauiour Christ meaneth by giuing to a Prophet in the name of a Prophet; and to a righteous man in the name of [Page 70] a righteous man; and to a little one in the name of a Disci­ple: as though he should say, euen for the loue that a man beareth them, because they be such as they be; either Pro­phet, as in a principall place of seruice, or a rigteous man, as one more ancient and approued in his profession, or a Disciple, as it were a nouice, or new conuerted and more weake Christian. This is the first thing to be obserued in these words.

Secondly, we are to obserue, that according to the qualitie and degree of the dutie which any perfour­meth in that former respect, the rewarde of Gods free bountie shall bee proportionable; that is, he will fit the crowne answerable to the worke of his owne grace, and according to the excellencie of the occasions, which he himselfe vouchsafeth to giue; whether greater or lesser, and according to the greater or lesser measure of faith and loue, wherein the same duties are perfourmed and continued in: yet so, as the least kindnesse done in truth, shall be requited with manifold aduantage.

In the 6. ch. of the Epistle to to the Galathians from the 6. verse &c. the Apostle Paule, in the name of Christ, gi­uing charge to the Christian Churches, that they prouide for the maintenance of the Ministers of the Gospell, euen as they will answere the matter before God, who will not be dallied with therein, as we haue seene before: he doth therewithall assure all such as shal deale Christianly herein, that they shall reape a plentifull fruit from the same. What­soeuer a man soweth (saith the Apostle) that shall he also reape. For he that soweth to the flesh, shall of the the flesh reap corrup­tion: that is, he that mindeth earthly things, without regard of Gods kingdome and religion, and his owne saluation, he shall perish with them: but he that soweth to the Spirit, that is, he which doth liberally contribute to the mainte­nance and aduancement of the ministerie of the Gos­pell, shall of the Spirit reape life euerlasting. Let vs not there­fore [Page 71] (as the holie Apostle exhorteth) bee vvearie of vvell-doing: for in due season we shall reape, if vvee faint not.

Answerable hereunto, is that charge which the same Apostle giueth vnto Timotheus, and so to all faithfull Ministers of the Gospell, in the last chapter of that his first Epistle: Charge those that bee rich in this world (saith he) that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God (who giueth vs a­boundantly all things to enioy) That they doe good, and bee rich in good vvorkes, and readie to distribute and commu­nicate. Laying vp in store for themselues a good foundati­on against the time to come, that they may obtaine eternall life.

Reade also in the first chapter of the Prophete Hag­gai. verse 8. Goe vp to the mountaine, and bring wood, and build this house, and I will be fauourable in it, and I will be glo­rified, saith the Lord. And againe, chap. 2. verses 19.20. Consider I pray you in your mindes, from this day, and afore, from the foure and twentith day of the ninth moneth, euen from the day that the foundation of the Lords temple was layd: consider it in your mindes, Is the seede yet in the barne? As yet the vine, and the figge tree, and the pomegranet and oliue tree, hath not brought forth: from this day will I blesse you.

Likewise in the second chapter of the prophesie of Ma­lachie verses 10.11.12. Bring ye all the tithes into the store­house, that there may be meate in my house, and proue me now herewith, saith the Lord of Hostes, if I will not open the win­dowes of heauen vnto you, and poure ye out a blessing with­out measure. And I will rebuke the deuourer for your sakes, and he shall not destroy the fruite of your ground, neither shall your vine be barren in the field, saith the Lord of Hostes. And all nations shall call you blessed: for ye shall be a pleasant land, saith the Lord of Hosts.

And I pray ye, let vs marke how, when the Lord, Ier. 32. [Page 72] from the 17. verse and throughout the whole 33. chapter: and likewise Ezek. chap. 36.25.26. &c. speaketh of resto­ring his people Israel from their captiuitie to their owne land, that they might inioy the fruitfull blessings thereof, as in former times; he maketh the renewing of their hearts to his feare and worship, the forerunner of the same, and this blessing to be a consequent of that: according to the ancient promise of blessing, to those that should truly wor­ship God. Leuit. 26.3. &c. and Deut. 28.1.2. &c. to the 15. verse.

But this promise of blessing was not made onely to the people of God vnder the law, vpon condition they would performe faithfull seruice and worship to God: but it be­longeth to all nations and people whosoeuer, being at any time called to the true knowledge of God, shall yeeld thē ­selues, in the faith of Christ, true worshippers of him; as we are sweetly taught and assured in the 67. Psalme. For this being the praier which the holy Ghost teacheth the church to pray in that Psalme: That all nations might knowe God, and ioyfully praise and worship him: the conclusion followeth, with this most gratious and bounteous promise of God: Then shall the earth bring forth her increase, and God euen our God shall blesse vs. God shall blesse vs, and all the ends of the earth shall feare him.

This is that which our Sauiour Christ saith, Matth. 6.33. Seeke ye first the kingdome of God and his righteousnesse, and all these things shall be cast vnto you: to wit, as an ouerplus, or in­come, to make vp more then measure or tale; as a matter of small reckening in so great an account, &c.

It is the same also, which the faithfiull Apostle of our Sa­uiour Christ affirmeth, 1. Timoth. 4.8. Godlinesse hath the promise of the life present, and of that which is to come. For no man can truly and hartily seeke the kingdome of God, and his righteousnesse, and so be a right godly man indeed, but the same must, and will be to his power, a willing maintai­ner and furtherer of the true worship of God, and of his [Page 73] faithfull seruants, the publike ministers thereof. Thus much for the promise of blessing.

The examples doe now followe, concerning the same blessing of God, vpon such as haue had such a zealous care of furthering his worship, as hath bene spoken of. The examples which we mind to bring forth, they are partly of such persons as shewe that they had a perswasion in their hearts by faith, that God would in mercie recompence their seruice, this way done to him and his Church: & part­ly, they are such, vpon whom the blessing of God, actually poured downe vpon them, is more expresly testified and recorded in the holy word of God.

Of the faith of the former sort, we may take Dauid, in his prayer of faith, for a worthy example. Psalm. 86.2. Pre­serue my soule, for I am mercifull: saue thou thy seruant that trusteth in thee. Be mercifull vnto me ô Lord, &c.

Likewise godly Nehemia, that zealous furtherer of Gods true worship and religiō, is another most worthy example, as we may porceiue by his most humble & faithfull pray­er, chap. 13. vers. 14. in these words: Rememember me ô my God herein, and wype not out my kindnesse that I haue shew­ed on the house of my God, and on the offices thereof. And againe in the same chapter, verse 22. after that he had reformed the abuse and prophanation of the Lords Sabbath: Rem [...]m­ber me ô my God, concerning this (saith he) and pardon me ac­cording to thy great mercy. The honorable good man praieth, as we see, for Gods blessing, as one hauing a liuely faith in his promise: but he as well as Dauid shew by their prayers, that they are farre rmoued from the pride of the Iusticiarie, who presumeth vpon his merit, and so maketh himselfe in his best workes abominable in the sight of God.

In like manner with Dauid and Nehemiah, had king Hezekiah a comfortable perswasion, that God wold shew him mercy, because he had shewed kindnesse to the house of God, and to his seruants the ministers therof. Yea, it was as a sweet refuge and sanctuarie to his soule, when he was [Page 74] 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 cōmandemēts 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 [Page 75] 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 heathē man, for Iosephs sake, euē [Page 76] 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 Ile Melita, of the which we read before, he giuing the Apostle Paule and the Euan­gelist Luke curteous entertainmēt 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, [Page 77] who from among the other tribes of Israel, left their suburbes and p [...]ssessions, and came to Ierusalem, to auoid that idolatrous and superstitious worship, which Ieroboam had set vp; they setting their heartes to seeke the Lord God of Israel, and to offer to the Lord God of their fathers: Doe we not reade, I say, that hereby the kingdome of Iudah was strengthened, and that Rehoboam the sonne of Salomon was made mightie three yeeres long: that is, euen so long as they walked in the way of Dauid and Salo­mon as the text affirmeth?

An experiment also hereof we haue in the same booke, chap. 31.4. &c. King Hezekiah commanded the people, which dwelt in Ierusalem, to giue a part to the Priestes and Leuites, that they might be incouraged in the lawe of the lord. And it is there testified, that after the people had done so, the Lord blessed his people, and the land with great aboun­dance verse 10.

And hath not our blessed Queene Elizabeth, and her whole Dominion, had plentifull experience, how good it is, to giue intertainement to banished churches and persecuted Christians, whom God hath sent for succour a­mong vs? Blessed be the name of God for that gratious ex­perience which for a long time God hath granted vnto vs. God giue vs grace, that we may more thankfully acknow­ledge his goodnesse, and that we may increase in all kind­nesse and goodnesse toward his excellent seruants. So no doubt, as king Salomon truly saith, They that honour the Lord with their riches, and with the chiefe of all their increase, Their barnes shall be filled with aboundance, and their presses shall burst (to wit, as being worne out with pressing so great aboundance of grapes) to make new wine, Pro. 3.9.10.

Micah of mount Ephraim, hauing entertained a Leuite to be a Priest in his house, he incourageth himselfe to think and say thus: Now I know that the Lord will be good vnto me, seeing I haue a Leuite to be my Priest, Iudg. 17.10.13. But a­las, poore Micah was deceiued, because he exercised a su­perstitious [Page 78] worship:The reward of giuing to Gods worship. Malus Micha nactus est malū Leu [...]tam. P. Ma [...]tyr. in which respect it is sayd in way of a Prouerbe: Ʋnhappy Micah hath light vpon an euilll Leuite. But if Micah had taken a right course, & maintained a holy Le­uite, to haue taught him the truth of God, and to haue mi­nistred in the true worship of God, he might iustly and vp­pon good ground haue perswaded himselfe, that his heart being vpright, it should haue gone well with him. And so may all perswade themselues, that, if the fault be not o­therwise in themselues, God will be good vnto them when they maintaine his faithfull Ministers to preach his Gospell vnto them. Hetherto therefore, of the blessing of God vp­on beneficiall contribution, and liberall giuing toward the maintenance of the holy worship and seruice of God: & of the faithfull ministers thereof, or toward the reliefe and in­couragement of any other of his speciall good seruants.

It followeth now, that we shew that it is the good will and pleasure of God in like maner, to reward the Christi­an liberality and beneficence of those, that are good to the poorest and least of his Saints, as a fruit of their loue, flow­ing from the former zeale of Gods glorie in the furthering and aduancing of his pure worship and religion. For this al­so hath manifold witnesse and confirmation in the word of God, both by promises from the sacred mouth of God, and also from examples, as it were by the reaching forth of the hand, to let vs euidently perceiue, that it is his verie faith­full purpose gratiously to recompence the same. where­fore, as before, so againe here, let vs first consider the pro­mises, and this being done, then let vs take a view of the examples.

In the 24 chap. of Deut. verse 13. The Lord comman­ding that mercie be shewed to the poore, he saith, that it shall be righteousnes before him to them that shall do it. If it be accepted for righteousnes in the sight of God, there is no doubt but he will in mercy reward it. And let vs note, that in this place of Deut. the Lord speaketh of mercifulnesse in lending, which is a degree of mercy inferiour to franke and [Page 79] free giuing. Wherefore,The reward of giuing to the poore. seeing God will reward merciful­nesse in free lending, much rather will he account the mer­cie of free giuing for a speciall kind of righteousnes, & con­sequently, he wil more aboundantly recōpence & reward it. So Deut. 15.7. &c. (which place was alleaged before) the Lord commāding not only to lend freely, but also to giue, promiseth hereupon that he will blesse such as shal obey his cōmandement in all their works, and in al that they put their hand vnto.

In the 112. Ps. vers. 6.9.10. Surely (saith the Spirit of God by his holy Prophet and Psalmist) a good man shall neuer be moued: the righteous shall be had in euerlasting remēbrance. He hath distributed and giuen to the poore: his righteousnesse remai­neth for euer, his horn shall be exalted with glorie, &c. That is to say, God will mightily blesse and vphold his good ser­uants, against all the enuious repinings, & malignant inde­uours of the wicked whatsoeuer. For as it followeth in the Psalm, The wicked shall see it & be angry, he shall gnash with his teeth and consume away, the desire of the wicked shall perish.

In the 37. Psalme, the holy prophet guided by the same Spirit, and wisely obseruing, by his owne experience, the gratious course of Gods most holy prouidence, in that he tenderly watcheth alwayes ouer his good, righteous and merciful seruants: he is bold vpō the same his obseruatiō, to giue out as a principle, that God will neither forsake the righteous, nor yet their godly seed & posterity after them. I haue bin yong (saith he, ver. 25.26) & now I am old, yet I neuer saw the righteous forsaken, nor his seed begging bread. He is euer mercifull and lendeth, and his seed inioyeth the blessing. And K. Salomon, Pou. 13.22 The good man shall giue inheritance to his children children: and the riches of the sinner is layd vp for the iust. There is therefore a double blessing attending vpon the mercifull: that is, both vpon themselues, and also vpon their children and posterity: and therefore also, may it iustly be a double incouragement to moue al Christians to a wil­ling and constant course in this kind of weldoing.

Not that euer any, which is the child of a righteous man, may not come to beggers state, or to bee exercised for a time with outward wants: for it is easily seene that the leud, slothfull and vnthrifty sonne of a good man doth fall into miserable pouertie, as a iust punishment vpon him; yea euen the rather, because he hauing had so good an exam­ple before his eyes, and the benefite of good education doth notwithstanding refuse to walke in the good steps & counsels of his godly father.

Neither is it so to be vnderstood, as though no godly child of a righteous man, may at any time suffer outward aduersitie and want: for this also doth the Lord also worke sometimes in our sight, for secret causes knowne to him­selfe, and to the end he may worke greater things by them and for them, then outward prosperitie could afford. But the meaning of the Prophete is, that neither the righeous, nor their godly seed, shall be forsaken of God, or vtterly left destitute of mans succour in their penurie and want of all things; though for a season it may fall vpon them for their triall: and then that the vsuall and ordinarie course of Gods dealing is to shew mercie vpon such, yea euen the mercie and blessing of this pres [...]nt life.

Furthermore, Psalm. 41. ver. 1. &c. The same holy Pro­phete of God pronounceth those blessed, who shall iudge wisely of the poore and afflicted. And yet this is in appea­rance lesse then to deale kindly and mercifully toward them. Neuerthelesse, how little so euer it may seeme to be, yet it is in truth a principall grace, greatly seruing to all externall exercise of mercie and compassion, how secrete and hidden soeuer it be. For where there is first of all, a cha­ritable iudgement conceiued of those that be humbled by any affliction, there will follow comfortable counsell, har­tie prayer, and euery other good fruite of compassion and mercie, in hope that God will in due time deliuer and saue them out of all their affliction. For so it followeth in the Psalme. The Lord will deliuer him in time of trouble. The [Page 81] Lord will keep him and preserue him aliue: he shall be blessed vp­on the earth, and thou (ô God) wilt not deliuer him vnto the will of his enemies. The Lord will strengthen him vpon the bed of sorrow: thou (he turneth his speech again to God as before) hast turned all his bed in his sicknesse: or hast put an end to his disease or sicknesse. Thus, as the holy Prophet giueth to vnderstand, will such as iudge wisely and charitably of the afflicted, bemone their estate, and comfort them all they can: and that with as much chearefulnesse as they can in­courage their heartes vnto, from such good and comforta­ble reasons, as are mentioned in the Psalme.

And now, in all this, what doth this Prophet say, or any o­ther testimony of the holie Scripture affirme, which our Sa­uiour Christ doth not confirme, in that he saith, Mat. 5.7. Blessed are the mercifull, for they shall obtaine mercie. And ch. 25.34. &c. The king (saith he, speaking of himselfe) euen the Iudge of all the world, shall say to thē on his right hand at the last day: Come ye blessed of my Father, inherit ye the kingdome prepared for ye from the foundations of the world. For I was hungrie and ye gaue me meate, I thirsted and ye gaue me drinke, &c. and verse 40. In so much as ye haue done it to the least of these my brethren, ye haue done it to me.

O how great and incomprehensible shall this comfort be to all those that shall attaine vnto it, seeing it shall be the euerlasting sealing vp of all comfort, and of most glorious happinesse vnto them! And therefore also, howe worthie the obtaining of this, is all the care of forecasting and pre­paration that may be? I meane, that we may, according to the holy aduise of our Sauiour Christ, make our selues such friends, by the well employing of the vncertaine r [...]ches of this world, that when we shall want, we may be receiued into euerlasting habitations. Luk. 16.9. Men vsually, for the obtaining of a little vai [...]e pleasure, or earthly profite & glo­rie, will do very much. And shall we refuse to do so small a thing, as our Sauiour Christ requireth [...]t [...] [...]r the greatest aduantage, and most durable [...]r [...]fi [...] [...] [Page 82] glorie that may be? For thus in effect our Sauiour spea­keth vnto vs: Be ye mercifull a little while to the poore af­flicted members of my Church, for my sake, and ye shal be blessed for euer. Giue of your small earthly commodities, and ye shall be recompenced with great, spirituall & hea­uenly riches. Comfort ye them with your temporal refre­shings, & your ioyes shall be eternall and glorious in the kingdom of heauē. To this purpose well serueth that which S. Iohn writeth, Reuel. 14.13. I heard a voyce from heauen, saying vnto me, write: Blessed are the dead, euen henceforth, which die in the Lord. Euen so saith the Spirit, that they may rest from their labours, and that their workes may follow them. Of the which works, no doubt, these of mercy which we speak of, are a chiefe and principall part, according to that of the Prophet Isaiah chap. 57.1.2. Mercifull men are takes away from the euill to come. They enter into peace and rest in their graues.

These things being so, let it be so farre from vs, to thinke it too great a matter to part with a small portion of our worldly goods, to the reliefe of our poore brethren; that we may rather esteeme it a small thing, in comparison of the kingdome of heauen, which our Sauiour Christ is min­ded to giue vnto vs, Luke 12.33.34. though we should sel all that we haue, if need so required, & giue it out for almes. For thus, as our Sauiour saith in the same place, we should in steed of rotten bags, make vs bags which shall not waxe olde; and in steed of vncertaine riches, obtaine that trea­sure which shall neuer faile in heauen, where no theefe cō ­meth, neither moth corrupteth, nor canker fretteth, and in steed of moyling here about earthly things, our hearts shall be free to mind heauen and heauenly things, as hauing al­ready sent our treasure thither before.

And to the same purpose, let vs willinglie hearken to that holy insruction, which the same our blessed Lord and Sauiour teacheth vs in the 14. chap. of the same Gos­pell, saying: When thou makest a dinner or a supper, call not [Page 83] thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbours, lest they also bid thee againe, and a recompence bee made thee. But when thou makest a feast, call the poore, the maimed, the lame, and the blind: and thou shalt be recompen­ced, because they cannot recompence thee: for thou shalt be re­compenced at the resurrection of the iust. Not that our Sauiour Christ doth simply condemne or forbid all ciuill inuiting and feasting of one rich friend by another, in a mutuall and answerable course of kindnesse, so it be soberly practised: but he mindeth onely to shew in these wordes, that the feasting of the poore is much to be preferred before the feasting of the rich, specially of the good and god­ly poore; in so much as this kind of feasting is both more necessarie, in regard of the guests, which do stand in need to be this way refreshed: as also because it is lesse chargea­ble to the feast-maker, in that a more meane diet will con­tent the poore: and finally, because it is more gainefull, in that the blessing of the kingdome of heauen doth belong to this kind of mercifull feasting, and not to that other feasting of the rich, which is continually recompenced by one to the other here in this world, as our Sauiour giueth to vnderstand.

Nowe further, if wee will vse but a little more dili­gence to peruse the holy Prouerbes of king Salomon, we shall find in that one little booke so manie, and the same so excellent sentences, tending this way, as may worthi­ly confirme vs greatly in the sure hope of the blessing of God, while we doe walke in this blessed way of mer­cie toward the poore and needie. Of these excellent sen­tences therefore, let vs here call to minde 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 [Page 84] 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 [Page 85] 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, [Page 86] 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 [Page 87] 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 [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 91] 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. [Page 93] 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 mercie, as it is sayd of the prayers of his good seruants, so may it be affirmed of all their good and kinde dealings, that they shall be turned vpon their own bosoms, according to that we reade, Psal. 35. vers. 12.13.14.

O therefore, how I beseech you, should not the earnest consideration of these things mightily preuayle to moue e­uery one, in whom there is any sparkle of grace, to minde this practise of Christian beneficence and mercie toward the poore of Gods people, according to euery mans abilty! [Page 94] And euen for the same cause also, as hath bene before ex­pressed, to separate and lay aside a portion before hand of that blessing which God giueth. That so we may haue al­wayes a purse or coffer to this spirituall vse and seruice of the Lord, as well replenished as may be. And to this so blessed an end, that all which haue aboundance should cut off, as much as may be, all superfluous and vaine expences in apparell, in diet, in building, in plate, in houshold stuffe, and in euerie costly and curious ornament whatsoeuer is to any in his place and calling, aboue that which is sober and meete. For by this wise, prouident, and sober course, not onely the richer, but also such as be of lesse wealth, shall find both a more richer treasurie to defray all char­ges this way, and also a more readie heart and hand, to extende their helpe toward all good reliefe. And other­wise it will come to passe, that though we be ouercome to giue, yet will it be yeelded so vngainely from vs, as it were the small sparkle out of the hard flint, or as sawe­dust grated out of the belly of the hard oake, or, to speake the fairest of it, it will be but as a thinne and short eare of corne, out of a verie barren and vnfruitfull soyle. So that loosing all grace in the giuing, it doth make the gift it selfe voyde of all blessing, like vnto the light and waste seede, which being sowne, taketh no roote in the ground.

Verily, if we could earnestly and ingeniously consider with our selues, and lay together all the reasons which are to be weighed in this argument: as namely, for a taste, that in so doing, wee perfourme the dutie of good and faithfull Stewards to God, in the right disposing of those his creatures, which hee hath betrusted vs withall: that thereby we preuent much murmuring and sin, and much vniust dealing by pilferie and deceit, yea infinite dange­rous snares and temptations, whereby the diuell spoy­leth weake Christians, as may easily appeare vnto vs by the prayer of holy Agur, Prou. 30. chap. 7.8.9. Giue mee [Page 95] ]not pouertie (prayeth wise Agur) lest I be poore and steale, Reasons mo­uing to bene­ficence. and take the name of my God in vaine. It is one of the two princi­pal things which he earnestly craued of God, that he might obtaine at his hands, so long as he had to liue. And further, if we would duly consider, that we refresh the soules of the the best stayed seruants and saints of God,Epist. to Phile. vers. 7. By thee the bowels of the saints are comforted. that we mitigate the heauie burthen of their cares and sorrowes, and so make their liues more comfortable to them, that hereby wee giue them occasion to poure forth many heartie praises and thankesgiuings to the honour and praise of God. Moreouer, if we would consider, that hereby we gather much peace and assurance to our selues, that we are in Gods fauour: in so much as hereby (as Saint Iohn saith) We know that we are translated from death to life, if we loue the brethren, 1. Ioh. chap. 3. vers. 14. Likewise, that whatsoeuer wee bestowe this way, is the safer and surer portion of all our riches, according as one truly saith, that The most liberall men are the most rich men in all the world. Adde also, that we mollifie the hard heartednesse of our enemies, and mittigate the enuie of those that be spiteful and malignant, while we doe good vnto them. And yet further, that we defeat the moth, the canker, and the thiefe, and store vp our treasure in heauen, as our Sauior Christ teacheth vs. In like manner, that we are vnder the bles­sing of the prayers of the poore, which is as a princely protection, sealed vnto vs, as it were, with the broad seale of the kingdome of heauen, Iob. chap. 29.13. Finally, that we are therein blessed of God himselfe with all kind of blessings in this life; and shall more comfortably leaue this world, whensoeuer God shall call vs out of it. If, I say, we would diligently weigh these reasons, and other of like sort, it could not be, but they wold mightily weigh with vs, to prouoke vs to a most willing and chearefull practise of so blessed an exercise.

Whereupon also, it is cleare from this discourse, that the errour and dotage of all such is very grosse & palpable, [Page 96] whosoeuer forgetting that Godlinesse is gaine, do pursue and follow after gaine rather then godlinesse; & that euen vnder the profession of true godlinesse and pure and vnde­filed religion: contrarie to that of the Apostle Iames. chap. 1.27. Pure religion and vndefiled, euen before God the Fa­ther, is this, to visite the fatherlesse and widdowes in their ad­uersitie, and to keepe himselfe vnspotted of the world. And to that Matt. 9.13. I will haue mercie and not sacrifice. For mer­cie is a great and weighty matter of the law, Matth. chap. 23. verse 23. It may appeare also, that they do greatly deceiue themselues, and preiudice the truth and promises of God, who standing aside, to behold some few examples of those that in the practise of beneficence seemed to fall into de­cay, as if their goodnesse must needes be the cause thereof, and so harden their hearts against all good estimation of this excellent vertue. For, say some, do ye not see how such and such a one haue brought themselues behind hand by their entertaining of Preachers, &c. We thought it could not last long. Whereas rather they should blame them­selues (if any such decay hath bene) because it came the rather to passe vpon other, because they, contrary to their dutie, let too great a burthen lie vpon a few, which would haue bene light and easie, if these idle beholders wold haue set to their helping hand. For want whereof, they haue en­dangered themselues to a greater and more irrecouerable losse, seeing they haue thereby purchased the displeasure of God, and made themselues subiect to his seuere punish­ments, which followe vpon the neglect of mercie, as wee are now to declare in the next chapter.

The punish­ment of not giuing.CHAP. IIII.

IN so much as the gratious accepta­tion wherewithall God vouchsa­feth to accept and reward the be­ficence and liberalitie of his ser­uants, may be the more liuely il­lustrated & set forth from the con­trarie dislike, yea earnest displea­sure and holy indignation which he beareth against prophane illi­berall couetous mercilesse and cruell persons: for all 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 [Page 98] 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, [Page 99] 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 [Page 100] 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 whole increase of outward blessings, by offering vp a first fruites vnto God, commanded in the ceremoniall law of Moses be now ceased: yet seeing the very morall commande­ment of God, which is perpetuall, requireth exactly, that Gods true religion and worship be maintained and aduan­ced; [Page 101] & also, that the poore of his people be liberally relieued by the contributions of the richer sort of his seruants, as hath bene sufficiently declared before: it may truly be in­ferred, that no man can enioy his goods & possessions, what soeuer he hath, as sanctified vnto him, with approbation & blessing from God, vnles he do of zeale to Gods glory, and loue to the brethren, bestow a iust and meete portion this way. For as the Lord doth in his owne right iustly chal­lenge all to be entirely his, as Psal. 24 1. The earth is the Lord, and all that is therein, the world and they that dwell ther­in. and againe Psalme 50.10.11.12. and 1. Chron. 29.11.12. All that is in heauen and earth is the Lords. Both riches & honor come of him. Likewise Hag. 2.9. Siluer is mine & gold is mine, saith the Lord of hosts. So he hath, as an homage to him self from the rich, interessed the poore, as in his steed, to the liberal almes & cōtribution of the rich mens goods. Wher­upon the charge is streightly giuen, Pro. 3.27. that none withhold his goodnesse, or beneficence, from the owners ther­of: that is, frō such as stand in present need therof. The like charge is giuen in many other places of the holy Scripture.

But let vs come to see in some orderly course, the more particular and distinct punishments of all prophane, and il­liberall, couetous, and mercilesse people.

The manifold punishments of them are comprehended vnder these two heads: first, those which belong to this life: secondly, that which appertaineth to the world to come: which one containeth all, and being eternall, is as the sea­ling vp and fulnesse of all the temporall.

Of the former sort are these which follow.

First of all, the profane, illiberall, couetous, and merci­lesse man neither hath, neither possibly can haue in his soule any comfort frō God of all his riches, how great abundance soeuer he doth enioy. The which punishment, consisting in the priuation or with-holding of comfort and blessing; king Salomon, as a holy Preacher and Prophete of God in the beginning of the sixth chap. of Ecclesiastes, doth no­tably [Page 102] obserue,The punish­ment of not giuing to the poore. among many other the great vanities of this vaine and sinfull world: of the which also he saith, that it is much among men. There is an euill (saith he) which I sawe vnder the sunne, and it is much among men. A man to whom God hath giuen riches, and pleasure, and honour, and he wanteth nothing for his soule of all that it desireth, but God giueth him not power to eate thereof, but a strange man shall eate it vp: this is vanitie and this is an euill sickenesse. And againe, chap. 5. verse 9. He that loueth siluer, shall not be satisfied with siluer, and hee that loueth riches, shall bee vvithout the fruite thereof: this also (saith the holie Preacher,) is va­nitie.

And how, I pray you, should prophane and couetous men haue any true and sound comfort from the hand and Spirit of God concerning any thing which they haue; see­ing God esteemeth them as vsurpers, and not right owners of them? They may well enough haue a ciuill title allowable among men, according to the receiued course and determination of humane lawes and consti­tutions: but they cannot hold them as a portion sanctifi­ed vnto them by the Lord, vntill they shall thankefully acknowledge them to be his free gift; and accordingly shall dedicate and apply them to such holy vses as he hath by his sacred word appointed them vnto. This then is the first punishment, euen the want of true comfort and blessing.

Secondly, God doth manie times, for this their wicked­nesse, take away their riches, and casteth miserable po­uertie vpon them. For so the holy Prouerb teacheth, chap. 11.24. He that spareth more then is right, surely commeth to pouertie. This briefly is a second punishment.

Thirdlie, God refuseth to succour the vnmercifull, whē they stand in need, yea he leaueth them in their miserie, when they call and crie to him in their distresse, because they refused to helpe and succour such of their poore bre­thren as craued helpe of them. So we reade Prou. 13.21. [Page 103] He that stoppeth his eare at the crying of the poore, he shall also crie and not be heard. Likewise Zech. chap. 7. verse 8. &c. Thus speaketh the Lord of Hosts, saying: Execute true iudge­ment and shewe mercie and compassion euerie man to his bro­ther. And oppresse not the widdowe, nor the fatherlesse, nor the stranger, nor the poore, and let none of you imagine euill a­gainst his brother in your heart. But they refused to hearken, (saith the holie Prophet) and pulled away the shoulder, & stop­ped their eares, that they should not heare. Yea, they made their hearts as an Adamant stone, lest they should heare the law, and the words which the Lord of Hosts sent in his Spirit, by the mi­nisterie of the former Prophets: (wherein marke by the way, the mightie increase, and obdurate obstinacie which sinne quickely groweth vnto, where it is not resisted in the be­ginning) therefore (as it followeth in the text) there came a great wrath from the Lord of Hosts. And againe, as it follo­weth immediately. Therefore (saith the Prophet) it is come to passe, that as he cried, and they would not heare, so they cried, and I would not heare, saith the Lord of hosts. But I scattered thē among all the nations whom they knew not: thus the land was desolate after them, that no man passed through, nor returned: for they layd the pleasant land waste. The Prophete Micah also, the third chap. of his Prophesie, verses 1, 2, 3, 4. Heare I pray you (saith he) ô heades of Iaakob, and ye Prin­ces of the house of Israell: Should not ye know iudgement? But they hate the good and loue the euill: they plucke off their skinnes from them, and their flesh from their bones. And they eate also the flesh of my people, and flay off their skinnes from them, and they breake their bones, and choppe them in pie­ces, as for the pot, and as flesh within the chaldron. Thus heinous is the sinne of vnmercifulnesse and crueltie, ac­cording to this so dolefull a description, specially, it it bee found in the bloudy hand of the Prince, or in anie of chiefe place and power vnder him, who should bee most tender foster-fathers ouer the people of God, and chiefly ouer the poore of the flocke. For neglect whereof [Page 104] the punishment followeth: Then shall they crie vnto the Lord (to wit, in their miserie) but he will not heare them: he will euen hide his face from them at that time, Read also Gods feareful wo a­gainst cruell & vnmerciful mē. Isai. 5.8.9.10. Amos 6.1. &c. & ch. 8.4. &c. Micah. 2.1. &c. because they haue done wickedly in their workes. No maruell therefore, though the conscience of Iosephs brethren charged them so deepely, for exercising crueltie against their naturall brother; at such times as they thought themfelues in great danger, when Ioseph their brother (not knowne of them) spake roughly to them in Egipt, charging them to be spies, &c. For in remembrance of that their crueltie, euen nowe manie yeares after it was committed, They say one of them to another (as we reade Gen. 42.21.) We haue verily sinned against our brother, in that we saw the anguish of his soule, when he besought vs and we would not heare him: therefore is this trouble come vpō vs. And moreouer Ruben said, Lo his bloud is now required. And verily, it cannot be denied, but that it was Gods exceeding great mercie, that his heauy ven­geance had not long before that, not only terrified them, but euen fallen vpon them and destroyed them, as it did the posteritie of Esau for the like sinne, as we reade in the Prophesie of Obadiah. But not onely doth the Lord pu­nish crueltie, by the withdrawing of his assistance and mer­cie, but also the neglect of shewing mercie, and of staying the bloudy course of other mens crueltie, according to that good occasion and lawfull power, which God hath put into the hand of any of his seruants: according to that in 24. chap. of the Prouerbes, verses 10. 11. 12. If thou be faint (or deale remissely, saith the Lord by king Salo­mon) that is, if thou in helping and succouring others, dea­lest so, as if thou caredst not greatly whether the distressed should haue any helpe from thee, or no: in the day of aduer­sity thy strength shall be small. Whereupon in the next words the Spirit of God doth mightily stirre vp and exhort euerie one to a more serious indeuour, and that with a mind ear­nestly bent to succour indeed. Deliuer them (saith the Spi­rite of God) that are drawne to death: and wilt thou not pre­serue [Page 105] them that are led to be slaine? hee meaneth such as are oppressed with open violence and iniustice. If thou say, be­hold we knew not of it, and so go about to excuse thy selfe: he that pondereth the hearts (saith the wise king) doth not he vn­destand it? and he that keepeth thy soule, doth not he know it? will not he also recompence euery man according to his workes, &c. As though he should say: Let no man deceiue himselfe, this matter is so weightie, that if thou deale loosely for the oppressed, the Lord will deale earnestly against thee, if thou lettest him perish when thou mightest haue preser­ued him. In this respect therefore, are the people of Isra­ell commended, as we read, 1. Sam. 14.45. because they reskued and deliuered Ionathan against the rash oth and decree of Saule. Shall Ionathan die (say they) who hath so mightily deliuered Israel? God forbid. As the Lord liueth, there shal not one hair of his head fal to the groūd, for he hath wrought with God. So the people deliuered Ionathan that he died not.

Fourthly, the Lord doth not seldome shorten the dayes of couetous vnmercifull and cruell men; and so taketh thē from their riches, which they held, as it were, by vniust imprisonment, yea in close prison so long as they liued: or if they continue long in their abusiue possession of their wealth, it turneth to their greater punishment and plague in the end. But for the most part God shorteneth the dayes of those, which make hast, till they come to a certaine ripe­nesse of this sinne: as Psalm. 55.23. Bloudy and deceitfull men shall not liue half their dayes. And Psal. 140.11.12. Back­biters shall not be established vpon earth: euill shall hunt the cru­ell man to destruction. I know (saith the holy Psalmist) that the Lord will auenge the afflicted, and iudge the poore. Neither is the holy Prouerbe set downe in vaine, that the curse of the people shall fall vpon him that withdraweth corne, ch. 11.26. He that hideth his eyes, (to wit from the poore) shall haue many curses. For God himselfe saith, that he will take knowledge of those curses, which are thus violently extorted: and that he will punish those, who giue the oc­casion [Page 106] of them: according to that which we read Exod. 22. verses 22.23.24. Ye shall not trouble any widdowe nor fatherlesse childe. If thou vexe or trouble such (saith the Lord) and so he call and crie vnto me, I will surely heare his crie. Then shall my wrath be kindled, and I wil kill you with the sword, and your wiues shall be widdowes, & your children fatherlesse.

And ô how heauie and fearefull an imprecation is that which the holy Ghost himselfe (though he be most gra­tious and mercifull) hath iustly indited against such, to de­clare most manifestly, that there is no mercie with God for them: yea, and that they make their posteritie also liable to the same curse, as we read, Psalme 109.6. &c. where the holy Prophet, guided by the holy Ghost, prayeth against them in this maner: Set thou the wicked ouer him, &c. Let his dayes be few, and let another take his charge. Let his chil­dren be fatherlesse, and his wife a widdowe. Let his children be vagabonds and beg, and let them seeke bread, or their beg­gers allowance, comming out of their places destroyed. Let the extortioner catch all that he hath, and let strangers spoyle his labour. Let there be none to extend mercy vnto him: neither let there be any to shew mercie on his fatherlesse children. Let his posterity be destroyed, and in the generation following let their name be put out, &c. But why is all this? It followeth. Because he remembred not to shew mercy, but persecuted the afflicted & poore man, and the sorrowfull hearted to slay him. And because he wished the curse to come vnto him: that is, to the poore and afflicted, &c. Let it (therefore) be vnto himselfe as a garment to clothe him, and for a girdle wherewith he shall alwayes girde himselfe. &c. There is more in the Psalme tending this way: not of any bitter or vncharitable affection, but as a pure interpretation of the iustice of God against this sin. But vn­derstand it only to be penned against such as are obstinate­ly hardened and setled in it, as it were in the highest de­gree: they malicing the poore seruants of God, euen the rather because they are his seruants. But if any doe [Page 107] thinke the imprecation ouer harsh, (which none can doe without greate sinne against God,) let such rather learne from the horrour of the curse, so to consider the haynousnesse of the sinne, that they may bee as carefull to auoyd it, both for their owne sake, and also for the sake of their posteritie, as they would be loth to sustaine the punishment.

The like imprecation to the former, doth Nehemiah, that good, mercifull, and bounteous noble man, guided by the same holy spirit of God, vse, in zeale against the like obstinacie of the same sinne of vnmercifulnesse: Nehe. 5.13. where he thus speaketh: I shooke my 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 [Page 108] 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 [Page 109] 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 cark [...]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 wicke [...]ly, but they did not wickedly against thee: When thou shalt cease to spoyle thou shalt be spoyled: when thou sh [...]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 [Page 110] 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 vpholders, be able to escape the punishing hand of God. Nay rather, it is mani­fest by these examples, that as the sinne is in higher degree, and the offenders more mightie, so the almightie God, who iudgeth without respect of persons, increaseth his wrath, and stretcheth out his hand more stronglie a­gainst them.

And here, I pray you, let vs not altogether forget (that among the other sinnes for the which Sodom & Gomor­rha with some other cities about them, were destroyed frō heauen by fire) this was not the least, that there was among them no regard to strengthen the poore and needy, Ezek. 16.49. And was not cruelty one speciall sin for the which the whole world was drowned. Gen. 6.13. So that we may iustly say here, as the Prophet Dauid saith of proud & cruel persons, Psal. 73.19.20. O how suddenly are they destroyed, perished and horrible consumed, As a dreame whē one awaketh! wherefore from these examples let all, both high and lowe, [Page 111] kingdoms & cities, and al people, learne for euer so to feare before God, that we be not found lesse or more in these grieuous sins, lest we also taste of the cōmon euill, which K. Salomon noteth to be in the world,Riches wel got­ten & wel vsed, are as Manna from heauen: otherwise they are as the Quailes which God sent in his anger to de­stroy those that eat them. Calu. 2. Cor. 8.15. that Riches be reserued to the owners thereof for their euill: & that no doubt because they be not careful to vse them well. Eccle. 5.12. And thus we see the fourth kind of punishment vpon illiberall & vn­merciful men, specially if they grow to any ripenesse in this sinne.

In the Church of God there is a fift punishmēt which we may account the greatest here on earth, and the verie fore­runner of that which is greatest of all in the world to come: namely, that the couetous and vnmercifull man, though it may be, he liueth vnder the profession of the true religion of God, among his people, yet in the estimatiō of the Lord, who iudgeth righteous iudgement, he is no better then a rotten & dead branch, cut off & excommunicate from the holy communion of Christ and his Church. Neither doth the Lord like, that such as are faithfull Christians indeede, shuld haue any familiarity with such as withdraw thēselues from holy contributions, & the liberall practise of mercy & goodnes, among the rest of the people of God. So saith the Apostle Paul. 1. Cor. 5.11. If any that is called a brother be a co­uetous person, &c. with such one eat not. And 1. Tim. 6.5. From such as thinke that gaine is godlinesse (that is, from such as vn­der pofession of religion, do discouer themselues to be al­together worldly and couetously minded) separate thy selfe. Of these the Apostle greatly complaineth. Heb. 10.25. and saith, that they withdraw themselues to perdition, vers. 39.

Here therefore, hauing rehearsed the manifold punish­mentes belonging to profane, couetous and vnmercifull people, here in this world; and in the last place hauing found that it is the next way to euerlasting destruction: it is time, that we doo nowe consider of this which is the greatest punishement of all; and as was sayd, the sealing vp and fulnesse of all the rest, for euer and euer. For what are [Page 112] all the punishmentes of this life laid together, in compari­son of that most wofull damnation and torment, which (this life once ended) shall for euer be cast vpon couetous & mercilesse men: where the gnawing worme of a guiltie and wounded conscience neuer dyeth, and where the most hote furnace of Gods wrath continually burneth vpon them. What is the want of all true comfort in the thinges of this life, which a couetous merciles man inioyeth here, to the fulnesse of all sorrowe and dolour there? What is the impouerishing of a couetous rich man, which (as hath beene shewed) is sometimes his lot and share here in this world? What is, this I say, to his most certaine and extreme desolation in the pit of Hell? What is the first death, the losse of this life, and shortening of the dayes thereof, in comparison of the losse of euerlasting life, and the glorious happinesse therof? Yea rather, in comparison of the more speedie and quicke passage to the second death, and the most miserable torment thereof. What is the temporarie separation from the societie of the faith­full here, to that separation which is Mar [...]n-atha, euen till the Lord shall come to giue the last sentence of damna­tion for euer and euer: which shall not onelie be, to the shutting of them out from a l hope of communion with the Saints and holy Angels of God; but also to the thro­wing of them downe to the hiddeous and horrible fellow­ship of the diuell and all his cursed Angels, and to the wo­full fellowship of all filthy idolaters, blasphemers, traitors, murtherers, adulterers, and all kind of wicked ones, in the most vncomfortable dungeon of vtter darkenesse. Finally, what were the winning and enioying of the riches of the whole world, accompanied with all the pleasures thereof, and that without any intermixed sorrowes, though it were for a thousand yeares long: what is this, or the best that may be imagined, to counteruaile the least part of that worst, which God hath prepared for this bad sort of men world without end?

Now, that the end of the profane couetous and vnmer­ciful man shall be such as hath bene described, it appeareth euidently by sundry expresse testimonies of the holy scrip­tures: as 1. Cor 6.10. No couetous man shall inherit the king­dome of God. In the which place the couetous man is recke­ned among fornicators, idolaters, adulterers, wantons, buggerers, and such like abominable persons. And againe, Ephes. 5.5. This ye know (saith the Apostle to the Christi­ans of Ephesus) that no whoremonger, neither vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdome of Christ and of God. And seeing they haue no inheritance there, what remaineth but that they must haue their portion in hell. For there are no other places for the soules of men after this life ended, neither shall be for their brdies and soules after the resurrection from the dead, but either heauen or hell. Wherefore euen in the next verse the same Apostle addeth this earnest admonition and godly caueat against all contrarie flattering of our selues, or vaine suggestion of others: Let no man deceiue ye (saith he) with vaine words (he calling such vaine wordes, whereby sinne and the extreme danger of it is in any part extenuated) for (as the Apostle assureth vs) for such things cōmeth the wrath of God vpon the children of disobedience. And 1. Tim. 6.9.10. They that will be rich fall into tentation and snares, & into many foolish and noisome lusts, which drowne men in perdition and de­struction. For the desire of money is the roote of all euill, which while some lusted after, they haue erred from the faith, and pier­ced themselues through with many sorrows. Sorrowes, because he hath presently no more, as one wanting contentment: sorrowes, because his wealth increaseth no faster: sorrowes for losses, which are alwayes very tedious to the couetous: sorrowes in beholding other men to prosper better then himselfe: sorrowes euery way, because he hath no more ioy of that which he hath, then of that which hee hath not. But that which at this time is to our speciall purpose, is this which the Apostle affirmeth, that couetousnesse drowneth [Page 114] men in perdition and destruction. And as our Sauior Christ teacheth, The thorny cares of this world, and the deceitful­nesse of riches, and voluptuous liuing so choake the word, & make such kind of men vnfruitfull: that they can no more be saued, then they who are like the high way, where the good seed of the word can make no entrance. Matth. 13.19.20. Luke 8. vers. 12.14. wherefore also chap. 6.24. he denounceth the wo against vnmercifull rich men, as ha­uing their consolation here: according to that in the 17. Ps. verse 14. They haue their portion in this life. According also to the Parable of the vnmercifull and voluptuous rich man in the 16. chap. of the same Gospell by Saint Luke: where in the 25. verse our Sauiour Christ describeth Abraham thus speaking to the soule of the rich man being in hell-torments, and crauing onely some little mittigation there­of: Sonne (saith Abraham) remember, thou in thy life time re­ceiuedst thy pleasures, and Lazarus paines: now therefore, hee is comforted, and thou art tormented. This is that which is said in the 69. Psalme, verse 22. concerning the wicked: that Their table is a snare vnto them, and their prosperitie their ruine, to wit, because of their abuse thereof. Worthi­ly therfore doth the Prophet pray, that the righteous might rather smite him, then that he should feede of delicates with the wicked, Psalm. 141. And iustly may it admonish all, to hearken to the holy admonition of the 62. Psal. Trust not in oppression, nor in robberie, be not vaine: If riches increase set not your heart thereon. Yea, further, as Daniel coun­selleth Nebuchadnezzar, that euerie one do speedily break off his iniquitie by shewing mercie to the poore. Dan. 4. verse 24. For otherwise, as the Lord earnestly affirmeth, Ezek. chap. 18. verse 18. He that hath not done good among his people, lo euen hee dieth (that is, he shall be sure to die) in his iniquitie. As though the Lord should say, he may be as sure he shall die, as if he were dead alreadie. And the A­postle Iames, chap. 2.13. There shall be iudgement mercilesse to such as shew no mercy.

But among all places, testifying and confirming the e­uerlasting destruction of vnmercifull men, there is none more piercing and mightie to waken the soule of the most hard hearted man (if any admonition or rousing will waken him) then that which is set downe by the Euan­gelist Matthew, chap. 25. verses 41, 42, 43, &c. where he recordeth how our Sauiour Christ described his last iudgement, and the manner of his proceeding in the same, and namely against vnmercifull men, which is the common sin of all wicked men. Depart from me (saith he) ye cursed into euerlasting fire, which is prepared for the diuell and his Angels. For I was hungry, and ye gaue me no meat: I thirsted, but ye gaue me no drinke: I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: sicke and in prison, and ye visited me not. And whereas vnmercifull men thinke that they haue a sufficient excuse, because that they neuer sawe Christ himselfe hungrie, or thirstie, or a stranger, or naked, or sicke, or in prison; as though if they had so done, they would haue ministred vnto him: he professeth before hand, that he will answere them and say, Verily in so much as ye did it not to the least of these, (that is to say, of poore distressed Christians, whom before Christ called his bre­thren,) ye did it not to me. And therefore hee concludeth against all that neglect to shew mercie, whatsoeuer they can alleage for themselues: that they shall go into euer­lasting paine.

Now if any would know, why our Sauiour Christ chu­seth to make mention only of this sinne of vnmercifulnes, seeing hee shall come in iudgement to giue sentence a­gainst all sinne and all sinners: beside that which was euen now mentioned, that this sinne is vsually one in euery wic­ked man: the reason may furthermore be this; euen be­cause this sinne is a most manifest conuiction that such as lye in it, are not of God, but of their father the diuell: and therefore that they belong to him wholly, and haue no part or portion in the Lord. For in like manner, as anie are [Page 116] more mercifull then other, so do they thereby more clear­ly shew themselues to be the true children of their heauen lie father: euen so on the contrarie, as anie are more cruell or mercilesse, they more apparantly declare themselues to be the very children of the diuel: who, as our Sauior Christ saith in the 8. chap. of Iohn, was a murtherer, and the father thereof, from the beginning of the world. And howe vn­worthy and vnbeseeming a thing, I pray you, is this, that a­ny of the kindly children of God, and liuely members of the mysticall body of Iesus Christ, should preferre his siluer or his gold, his house or his land, before his Christian bro­ther or sister, bought with the most precious bloud of Christ, in comparison whereof all siluer and gold is but re­fuse, yea most vile drosse? A righteous man (as it is in the holy Prouerbe) regardeth the life of his beast, chap. 12.10. and therefore verie brutish are they, who pity not the liues of those that be heires of heauenly grace, and the elect sons and daughters of the most high God, creator and gouer­nour of heauen and earth.

And thus we see, how euery way in this life, and for euer in the world to come, the punishment of profane, illiberall, couetous and vnmercifull men is manifold and grieuous.

O therfore, that all would lay the consideration of these things diligently to heart, the vnmercifull & illiberal man, that he might come to the conscience and remorse of his sinne, and take warning to learne to do well. O that Chri­stian Princes, who haue chiefe power on earth to aduance the publike worship of God, and all such as haue the dispo­sing of the liuings and maintenance of the ministers of the Gospel, wold duly cōsider of thē; that they might prouoke themselues to be more and more carefull in the best maner and course of bestowing of them. O that christian congre­gations would earnestlie weigh them, that they might learne to put away all grudging, and niggardlie dealing, with their faithfull and painefull Preachers of the Gospell, whether in paying of tithes by ciuill autoritie established [Page 117] and cōmanded,The vse of the former threats and punishments. or in performing other their more free gra­tuities, and promised allowance, where the publike magi­strate hath not sufficiently prouided. O that euery Christi­an would well ponder the same things, that their hearts might be inlarged to a more liberall contribution, for the reliefe of the poore in all collections made to that purpose. O that Landlords would well thinke of them, that they might be moued to deale fauourably with their poore te­nants, and to abstaine from all hard racking and inpro­ning of rents, taking away of their commons, of frustra­ting of their good leases by captious aduantages, &c. O that Officers and Gouernours in corporations, and other townes, where money or landes haue bene giuen for the reliefe of the poore, would so mind these fearefull punish­ments against vnmercifull men, that they may in no wise diuert the merciful gift of others, from that good vse & end wherfore they haue giuen it. O that euerie one to whom at any time, the holy legacies of the last will and testament of any beneficiall Christians deceased, would so looke vpon the iudgements of God, that they might therby be serious­ly admonished to deale well and faithfully, according to that trust which is committed vnto them, because other­wise their sinne must needes be double, if they shall be co­uetous and vnmercifull in withholding another mans libe­ralitie, beside their owne: yea and because they do here­in sacrilegiously conceale and frustrate the glorious worke of the holy Spirit of God, which he had wrought as his last worke here in this life, in the hearts and spirits of his good and faithfull children. Finally, would to God that all whosoeuer are, by any kind of vnmercifulnesse, in danger of Gods heauy plagues, might by the premeditation thereof, come to repentance, in sure trust of his mercie, and so happily preuent them: yea, that entering into the way and practise of mercie, they may proceed and go for­ward therein, till they may be blessed partakers of Gods e­uerlasting mercy. Amen.

Who, I beseech you, would not thinke, that it had bene happie for such rich men as our Sauiour Christ speaketh of in the Gospel, Luke 12, 16, &c. and againe, chap. 16. verse 19. &c. if the one in steede of pulling downe his barnes to make them bigger, and both of them in steed of delicious pampering of their bellies, had made the bellies of poore Christians, the bare & emptie houses of widowes & father­lesse children to be the barnes and bellies of their ouerplus and superfluitie? Had it not, I pray you, euen in euery rea­sonable mans iudgement, bene far better for them to haue learned from the fruitfulnesse of their fieldes, and all the bountifull prouision of God, both for their backes and for their bellies, to yeeld their owne bounden fruits of thank­fulnesse to God, & for his sake the fruits of loue to his poore children: then that they should be like barren ground, to yeeld no good fruite, and so to make themselues neare to cursing, as the Apostle speaketh, Heb. 6.8. yea euen to pull downe sodaine destruction and the fire of Gods euer­lasting wrath vpon them? I will pull downe my barnes, faith one, I will poure into my belly, saith another. But in the meane while, they altogether neglect the right way of building their head-houses; neither once consider they, that the vse of aboundance consisteth rather in pouring out to the hungrie, then in pouring into the full belly; in relieuing and supplying the necessities of the Saints, then in following a voluptuous course of life, as hath bene alreadie declared.

That course therefore, which euery man iudgeth, would haue proued happinesse to them, if they had in due time sought after it, before extreme and endlesse miserie fell vpon them: let vs, while we haue time, being thus forewar­ned by their lamentable example, labour for grace, that we may lay hold of it, and so through the endlesse mercie of God be for euer happy and blessed men. To the which end, euē with full purpose of our harts, let vs in the feare of God, & in trust of his grace harten & harnesse our selues against [Page 119] all the lettes and hinderances,Obiections answered. which either our owne cor­rupt hearts, or the suggestions of the diuell, or any of his in­struments shall cast in our way.

What the vices naturally setled in vs be, the which we must auoyd, we haue seene in the second chapter of this Treatise: and they are briefly gathered together in the end of the chapter. We are now to answer the obiections and pretended reasons, which, from the same euill disposition of our nature, flesh and bloud vseth thereby to disswade the liberall practise of Christian beneficence. Whereunto is appointed the next Chap. which is the last of the former part of this our treatise.

CHAP. V.

THe obiections, or pretended rea­sons, whereby many would gladly excuse & respite themselues from the practise of Christian benefi­cence: they are either taken from themselues and their owne estate, or from the care they haue of their children and posterity, or from the vnworthinesse of those, to whom they should be beneficiall: or else they would excuse one charge by another, that is, contribution to the poore by the [Page 120] greatnesse of other charges to God and the Prince; and charges towards the Church and Ministers of Gods word, by the burthen of the poore. But whatsoeuer reasons they pretend, they shew in the end, that it is nothing but an vn­mercifull and wilfull hard heart which beareth all the sway in them, as will partly appeare by the obiections and answeres following.

CHAP. I.

IN so much as it the cōmandement of God, that such whom hee hath made better able thē others, shuld giue vnto those, which stand in need: and to the same purpose hath incouraged them by many grati­ous and bountifull promises so to doe: it followeth that it is likewise the good will and pleasure of God, that such as stand in need, should neither refuse to bewray & acknowledge their want, nor make any nicenesse, scru­ple or doubt to receiue the liberalitie of the good and be­neficial seruants of the Lord.

Onely it is required, that as the giuing must be in such Christian maner as God prescribeth in his holy word, as hath already bene layd forth, so the Receiuing must like­wise be such a kind of Receiuing as God alloweth of; the which we are 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.

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, [Page 138] 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 [Page 139] 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 [Page 140] 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 vnto God; rather then by beeing ouercheargable on the one hand, or by withholding beneficence on the other hand, if we be able to giue, to discourage and scatter the flock, to the decaie of the publike profession of the religion and worship of God, and to the hazard of manie soules, that might stumble and fall hereby. Moreouer, as it is said of the borrower, so may we say of him that hunteth after gifts, that he is a seruant, yea, seruily minded toward him that giueth. Such a one is not his owne man, as we may say, much lesse is he fit to be a free seruant of the Lord. He is in the high way to grow quickly a flatterer, & a man pleaser, to proue an hypocrit, rather then a sincere & true professor.

But let vs returne to the excellent example of the Apo­stle Paule, who in that he writeth to the Philip. chap. 4.10. &c. is likewise a notable presidēt vnto vs, how we ought to [Page 141] keepe our mindes sober and free, against the inordinate and couetous desire of gifts. He reioyced indeed, and singularlie commended the Christians of Philippi, in so much as they had a singular care in communicating with him (as he there writeth) in the matter of giuing and Recei­uing neuertheles, he reioiced not so much, for the supplie of his owne wantes, as to enioy the precious fruit of their faith and loue, and to thinke of that most excellent fruit, which was redounding to them, from the Lord againe. For (saith he as touching himselfe) I haue learned in what estate soeuer I am, to be therewith content. I can be abased and I can abound: euery where in all things I am instructed both to be full, and to be hungry: and to abound, and to haue want I am able to do all things through the help of hCrist, who strengtheneth me. Notwithstanding (as he further addeth) ye haue well done, that ye did communicate to mine affliction, &c. Not that I desire a gift but I desire the fruit which may further your reckening, &c. And againe, 1. Cor. 9.15. though he mightily presseth the equitie and moralitie of ordinary prouision and allowance for the Ministers of the Gospel, at the charge of the people, yet he professeth, in regard of his extraordinarie calling of Apostleship, & because of certaine extraordinary occasions in respect of certaine false Apostles, that he vsed none of those things, neither wrote, that it should be so done to him.

Thus then, if we lay all these things together, we may e­uidently perceiue, both from the example of the Apostle Paule, and of other the seruants of God: as also from those weighty reasons, wherewith he hath instructed vs, how so­berly the minds, specially of ministers of the Gospel, as was sayd, ought to bee prepared and affected, touched the re­ceiuing of a gift. According to that which is expresly requi­red in euery one, that is to be accounted meete to be a mi­nister of the word, that he be not desirous of filthy lucre. Nor haue his affection set vpon siluer. 1. Tim. 3.3. and Tit. 1.7. Read also Ier. 5.30.31.

And verily, if we do not looke diligently to our hearts, [Page 142] that they besober, yea verie warie and circumspect this waie; both ministers of the word, and also all other, are not onlie in great danger to falt in the receiuing of the holy beneficence and liberalitie of the good seruantes of God, which they giue to a right and, euen to incourage vs to walke on chearfullie in the waies of the Lord: but we shal be in danger, to offend much more grieuoslie, in accep­ting and entertaining the giftes of such, at whose handes we ought not at all to receiue them: either because they giue them with a profane and corrupt minde, desirous therby to binde vs to vnlawfull gratifications; or else, for that other weightie circumstances, may make it altoge­ther in expedient, to admit of anie gift from them: As for example; for want of this grace, Gehazi tooke giftes of Naaman the Syrian, notwithstanding his Master the Pro­phet Elisha had, vpon verie holie and iust considerations, refused the same. As namely to the end he might the rather leaue him to consider the free grace and mercie of God, in that greate cure, which was so miraculouslie wrought vpon him. And also, that Elisha might thereby approue himselfe to the conscience of that noble Syrian, that he was a true Prophet of God, seeking the glorie of the true God of Israel; and not one that was led by a couetous and earthlie affection.

For want of this grace, as also because he loued and lingered after giftes (which the Apostle Peter calleth the wages of vnrighteousnes) Balaam that couetous Prophet, was willing, as a hireling, to haue serued king Balaaks malitious desire, that he should curse and practise his s [...]rce­rie against the people of God, had not the Lord himselfe, against the will of Balaams false & deceitfull heart, restrai­ned him, and feared him from it.

For the want of this garce, and likewise for the loue of the same vnrighteous wages, Iudas first played the thiefe, yea euen of that holie beneficence which was giuen to the most holie vse that might be; to wit for the maintenance [Page 143] of our Sauior Christ in such seemlie maner, as was meet for the son of God, in the daies of his humiliation. Iohn 12.6. & shortly after he betrayed his maister the same our Lord & Sauiour Iesus Christ: which was the most hainous treason that euer was wrought.

For want of this grace, the Magistrate is easily drawne to peruert iustice, Exod. 28.21. and Deut. 16 19.

Finally, couetousnes and desire of money, whether by gift from other, or by selfe inordinate practise, it is the roote of all euill, as the Apostle Paule teacheth, 1. Tim. 6.10.

But on the contrarie, the Apostle Peter, according to that which we haue seene before in the Apostle Paul, being ar­med with this spirituall sobriety, & hauing his mind set on heauenly things: when he was tempted this way, he was so far from accepting the gift which Simon the magitian (one of like disposition to Balaam) offered vnto him, that he de­fied it. Thy money perish with thee (saith Peter) because thou thinkest the gift of God may be obtained with mony. Act. 8.20.

Abraham also sheweth a right noble mind in freedome this way. Gen. 14.22.23. For when the king of Sodom would haue giuen him much substance, of that which hee had recouered out of the hands of those foure kings whom he pursued and ouercame; he vtterly refused, saying: I haue lift vp mine hand vnto the Lord, the most high God possessour of heauen & earth, That I will not take of all that is thine, so much as a thred or shoo-latchet, lest thou shouldest say, I haue made A­braham rich. The holy Patriarch had care, that God might haue his glorie in the fulfilling of that promise of blessing, which he had made vnto him, without any helpe from the heathen among whom he liued.

Likewise the Prophete Daniel, chap. 5.17. answereth king Belshazzar, who promised him great giftes, if he could interpret the writing that appeared vnto him: Keepe thy re­wards to thy selfe (saith Daniel) and giue thy giftes to another. Neuerthelesse he read the writing, and shewed the inter­pretation thereof to the King.

The Prophet Samuel, beeing a Iudge in Israel, may worthily be a notable example to all, both magistrates in ciuill iustice, and also to ministers of the word of God. For he hauing the grace we speake of, hath obtained this testi­monie from the holy Ghost, that he tooke no bribe or cor­rupting gift at any mans hande. 1. Sam. 12.13. &c. Behold here I am (saith Samuel in his Apologie, or in way of render­ring vp an accounte of his office of Iudge-shippe) beare ye record of me before the Lord, and before his annointed. Whose oxe haue I taken? or whose asse haue I taken? or whom haue I done wrong vnto? or whom haue I hurt? or of whose hand haue I receiued any bribe to blinde mine eyes therewith? and I will re­store it you. Then they sayde thou hast done vs no wrong, ney­ther hast thou hurte vs, neyther hast thou taken ought of anie mans hande. And he saide, the Lord is witnesse against yee, and his annointed is witnes this daie (he speaketh of Saul, whō the people had made king ouer thē) that ye haue foūd nought in my hands & they answered, he is w [...]nes. But why, may some say, is Samuel thus earnest in his owne defence? verily not in desire of any prayse to himselfe, but that he might cause it to be esteemed a matter of great respect that the publike Magistrate should b [...] [...] himselfe [...] corruptly in the discharge of his duty before the Lord, and towarde his people: as also that he might let the people see their sinne, in casting off him from the rule and gouernement of them, without cause on his part yea contrarie to that vprightnesse and fidelitie which he had vse [...]oward them as appeareth in the fa [...]. 1 [...] [...]h [...] q. 18. 19. And according to that which God himselfe [...] spoken before ch. 8.7. They haue not cast thee away, but they haue cast me away, that I should not reigne ouer them. Thus therefore, Samuel resigned his office of Iudge-shippe, though he [...]seth not to be a Prophet to the people. For for it followeth vpon the request which the people make, that he would pray for them: ch. 12. verse. 23. God forbid that I should sinne against the Lord, and cease pray­ing for you, but I will shew you the good and right way. The like [Page 145] protestation vseth Moses Num. ch. 16.15.A Gift must be receiued reuerendlie. though not so largly laied forth: but somewhat more directly vnto God. I haue not taken (saith Moses to the Lord) so much as an asse from them: neither haue I hurt any of thē. Hetherto of the first grace, necessarie concerning the receiuing of a gift. From whence easilie may it appeare, that the generall exhortati­on of the Apostle, is to great purpose. Heb. 13.5.6. in that he thus writeth to all Christans. Let your conuersation be without couetousnes, and be ye content with those thinges which ye haue: for he (that is God) hath said, I will not leaue thee nei­ther forsake thee. So that we may boldly say, the Lord is my helper, neither will I feare what man can doe vnto me. Of like sorte is the counsell of King Salomon Prou. 23.6. Eate thou not the bread of him that hath an euill eye. And the prayer of King Dauid his father. Psal. 141. Let me not eate of the deli­cates of the wicked: &c.

The next grace and vertue, requisite to the Christan re­ceiuing of such giftes and benefites, as may lawfully & ex­pediently be receiued, for necessarie reliefe and comfort; it is Reuerence. For they must be receiued, not simple as from men; but with a reuerent regard of Gods spiciall goodnes, in mouing the heartes of his good seruantes and deare children, by his holy spirit, to haue so louing and ten­der a care ouer vs. Yea, it is the part of all such as are suc­coured this way, so to consider of Gods owne goodnes herein; that they may humblie acknowledge themselues, vnworthy of so greate a grace and fauour: according to the example of Iaakob. Gen. 32.10. who saith vnto God, I am lesse then any of thy benefites. And as King Dauid saith. 2. Sam. 7.18. Who am I ô Lord God, and what is my house that thou hast brought me hetherto? &c. Such humility (I say) ought to be in those, that are succoured by the honorable instrumentes of Gods bounteous goodnes and mercie. It is verilie (specially in times of great distresse) no lesse to be esteemed, then if God should cause the cloudes of heauen to raine downe Manna, as he did for the reliefe of the Is­raelites: [Page 146] according to that comparison which the Apostle Paul maketh in the same respect,A Gift is to be receiued reuerendlie. 2. Cor. 8.15. And the ra­ther is this estimation to be made of it, if such be in any sin­gular manner beneficiall to any, who were before stran­gers to their benefactors and had performed no dutie, whereby they might be induced therunto. Finally, to make this point of reuerend receiuing of benefites, more fami­liar and plaine: this we say, that the reuerence which is due to benefactors, is such a reuerence, as belongeth from dutifull children, to their louing and kind parents. For in so much as they doe the part of parentes, to so manie as they doe relieue and cherish; it is good reason, that these againe, should yeeld a childlike duetie and honour vnto them: according to the 5. commandement of almightie God: Honour thy father and thy mother. &c.

And thus, we haue a good occasion, after this mention of honour to proceed to speake in the third place, of thank­fulnesse: seeing this (beeing the third grace requisite to to the Christian receiuing of giftes) is also a fruite of that honourable & reuerend account, which ought to be made of all good and beneficiall Patrons and friends. Of the which dutie, it behoueth euery one (whom it concerneth) to be the more carefull, because it is the preseruatiue, or ra­ther a certaine seed for multiplication of benefites. For to such as shall be found truly thankfull, and walke in good dutie, the Lord will continue the beneficence of his ser­uantes, yea he will amplifie and inlarge them, so farre as he knoweth to be meete and expedient for any of his obe­dient children.

But it may be here obiected, that we must on all hands, giue all our thanks vnto God, seeing all good things come of his bountie alone; and he requireth it also, as a spiciall dutie of his worship, saying as we read in the 50. Psal. Offer ye prayse vnto God. And againe in the same Psalm. He that offereth praise glorifieth me.

It is true; no man may deny it. God onely, is to bee [Page 147] thanked and praysed with religions & diuine praise,A Gift must be receiued thankefully. which doe indeede belong onely to him that is the author and fountaine of all good things. Yea, most religious and con­stant regard is to be had of all, both Giuer and Receiuer, that God may haue his pierlesse & continuall prayse: as Ps. 103, My soule praise thou the Lord, and all that is within me praise his holy name. My soule prayse thou the Lord, and forget not all his benefits &c. And Ps. 146.2. I will prayse the Lord during my life: as long as I haue any being, I will sing vnto my God. Whereof, the reason is most iust and euident, insomuch, as all doth altogether and alone proceed from his most bounteous hand, whatsoeuer any either high or low, doth enioy. Neuerthelesse, this also is sure and certaine, that it is well pleasing vnto him, to be honoured in the meanes, yea to haue the meanes ciuilly honoured which he himselfe honoureth first, that is, doth giue them the honour, to be his holy instruments for his peoples benefite. Thus, 1. Kings. 8.66. it is not recorded in vaine, that the people thanked, or bessed K. Salomon, for his princely bountie in the sacrifices & offerings which he offered at the dedication of the holy Temple, and for that he also at his charge royally feasted them. And Lament. 4.20. The Prophet Ieremie teacheth the Church of God, to account of Iosiah their good King, to haue beene the breath of their nostrelles: to wit, the com­fortable meanes of their preseruation and defence, howso­euer to speak most exactly and absolutely, God is the alone author and mainetainer of life, And 2. King. 13.14. Elisha the Prophet of God is called the chariot and horsemen of Is­rael, in respect of the mightie force of his prayer, although to speake simplie, the Lord onely is the munition & defence of his people.

But that we may further perceiue, that God alloweth a certaine honour to those, whom he aduanceth to be his speciall instruments, for the benefit and blessing of others: let vs consider a litle of a few places of the holy Scripture, where, for honours sake, he maketh ioynt-mention of [Page 148] them,A Gift is to be receiued thankefully. together with himselfe, though there be indeed infi­nite ods betwixt his diuine nature and them. As Exod. 14. verse 31. It is written, that when Israel sawe the mightie po­wer which the Lord shewed vpon the Egyptians: they feared the Lord, and beleeued the Lord, and his seruant Moses. Ac­cording also to that, 2. Chron. ch. 20 vers. 20. Put your trust in the Lord your God (saith king Iehoshaphat) and ye shall be assured: beleeue his Prophetes and ye shall prosper. And like­wise 1. Sam. 12.18. when the Lord at the prayer of Samu­el, sent a fearefull thunder and raine; all the people are said to feare the Lord and Samuel exceedingly. In like maner 1. Chron. 29.20. So soone as Dauid had exhorted all the congregation, after their offering toward the building of the Temple, to blesse the Lord their God: it is sayd: that all the congregatiō blessed the Lord God of their fathers, & that in­clining their heades, they bowed downe themselues to the Lord and the king. Finally, Iudg. 7.20. The souldiers of Gideon crie, The sword of the Lord, and of Gideon. Not that it was the sword of Gideon, in euerie respect or in the principall re­spect, as it was the sword of the Lord. Not that the people had altogether the same respect, in their bowing them­selues to God and to king Dauid. Not that they feared Samuel, as they feared God. Not that they beleeued Mo­ses or anie of the Prophetes, as they beleeued God. Finallie, not that the people thanked or blessed king Salomon, as they thanked and blessed the Lord. But as, where it is written of king Hezekiah and his Princes, that when they beheld Gods bountifulnesse, in that prouision which the people yeelded for the maintenance of Gods worship, and the holie ministers thereof, by bringnig in their Tithes and offerings, they did in the beholding the heapes of pro­uision, Blesse the Lord and his people Israel, 2. Chron. 31.8. We must needs vnderstand by their blessing of the Lord, that they praysed him; and by their blessing of the people, that they did not so much commend them, as wish all peace & prosperitie from the Lord vnto them. The like are we to [Page 149] do touching the peoples blessing of God, and blessing or thanking of their king. They blesse God with praises: they commend their king by their pra [...]er to God for him. And so the sword is Gideons, as the Lords Captaine; but it is the Lords owne sword alone, as he is the Lord of all Hosts, and the great Commander and Generall of the field. The peo­ple feared Samuel, in a reuerend acknowledging of him to be a true P [...]ophet of God: but they feared God, as wel per­ceiuing, that he had a souereigne power ouer them either to saue or to destroy. Likewise they beleeued Moses & the rest of the Prophets, as the faithfull messengers of the word and will of God: but they beleeue God, as the only author and performer of that truth, which they in the name, and at the commandement of God, published and preached vnto them. This difference & distinction must we carefully and religiously obserue in all things, lest giuing vnto men, that which belongeth to them, we defraud God of that which is his due: and specially in this dutie of praise and thankesgiuing.

To this purpose therefore; in so much as it is an vsuall speach of manie, to saie to their benefactors, I thanke God and you: left anie should stumble, for want of iudge­ment to discerne the difference, betwixt thankefulnesse to God and thankefulnes to men; that is to say, betwixt humane or ciuill, and religious or diuine thankes, as we may call them: let vs helpe as well as wee can, to leade such as want direction, as it were by the hande, that they may knowe some thing the better, how to distinguish the one from the other.

This difference is to bee considered, partlie from the differing definition or nature of either kinde of thank­fulnesse; and partlie from the differing fruites, which ac­cording to their seuerall kindes, doo spring vp and growe from them. Vpon these points therfore let vs here pause a while.

The differing nature of thankefulnesse, is brieflie this; [Page 150] that, Thankefulnes to God is a most reuerend, hearty and chear­full acknowledgment of the benefit receiued, to the glorie and praise of God, as to the chiefe author and giuer of it. But thank­fulnes to men, though it be, and ought to be, as hath bene declared before, a reuerend and heartie acknowledgment of the benefit receiued; yet it is not so much to the praise of the instrument, as to professe and testifie, the willingnes of our heartes, to perfourme such duties of thankfulnes, as do belong to such kind of men, by the commandement of God. Here therefore, is a verie great difference, se­cundum magis and minus, as they say; in way of more or lesse: for the one is to be acknowledged the author, the other the instrument: the one God, the other man: he the creator, this the creature: he the glorious and almightie Lord, this the poore fraile seruant, &c. Whereupon we may easilie perceiue, how carefullie the true seruantes of God are to abhor and auoide the grosse and profane, or rather the sacrilegious and blasphemous flatteries, of all wicked Sycophants of the world. For they are so lauish in extol­ling the meanes, that they reserue nothing, as proper and entire to the Lord. Such was that blasphemous and execra­ble flatterie of the people, who gaue proud Herod diuine glorie, Act. 12.22. they crying out with vehement accla­mation and shouting, so soone as he had ended his oration: The voyce of God and not of man. Such also was the palpaple flatterie of Tertullus the Orator, in his fawning speech to Felix, against the Apostle Paul, Act. 24. who in the name of the Iewes, ascribeth all their peace wholly, & in al things with al thanks to his prouidēce. For what in effect could he haue s [...]d more if he had had a hart to professe his and their tha [...]kf [...]lnesse to God himselfe? There is great cause there­fore, why the faithfull seruants of God should abandon this kind of heathenish and sacrilegious gratulation, both from their hearts, and also from their tongues. For that which is ascribed to man, yea euen to Caesar, the chiefe among men, it is so onely to bee ascribed and yeelded, that in [Page 151] wise (as was sayd a little before) God be defrauded of any part and parcell of his most iust and souereigne due.Excessiue thanks to men is to be auoy­ded.

But not only heathen men haue foulely faulted this way, but much rather the Church of Rome, which boasteth it selfe to be the onely true Christian and Catholike Church in the world, hath runne it selfe as it were ouer head and eares in this most grieuous and vnchristian sinne. For if we compare the heathen and them together, we shall easily find that these do exceede them in most pernicious and deadly blasphemy, lifting vp and aduancing creatures a­boue all measure, not onely in ascribing to thē the voyce of God, and a prouidence concerning all earthly thinges, as Tertullus to Felix, but euen a commanding power for the eternall peace & saluation of the soules of men in the king­dome of heauen: as is euident, in that which they do at­tribute to the virgin Marie, whom they haue made the La­dy and Queene of heauen. And further, as touching their more common or inferiour benefactors here vpon earth, they would make vs beleeue, that by the merit of the [...]r be­neficence and good desert toward their Church, together with the propitiatorie helpe of their Priestes, they shall not onely escape Purgatory, but go straight on to the kingdom of heauen, and draw others also by the surplussage of their works together with them. Yea, further, they neuer leaue solemnizing of their praises, with an inferiour ki [...]d of reli­gious worship at the least, to the end they may the rather allure and bewitch many other to doe the like, or rather if it could be, more plentifullie, after the manner of cunning beggers, who at on dore commend the almes which they had at an other, to drawe on their good dames to inlarge their good will and charitie towards them. But let vs leaue them to themselues, & all their superstitious and idolatrous Cōmendams to the iudgmēt of God. As touching our owne selues, according as we are taught in the holy word of God let vs wisely & discreely determine our thanks vnto [...]e [...], as to the gratious instrumentes of God and not otherwise [Page 152] so that the chiefe glorie, yea the onelie praise and glory, maie be whollie reserued, and entierlie ascribed to his most blessed maiesty, in the name of our Lord Iesus Christ alone: to whom with the Father, and the holie Ghost, one true and euerliuing, most gratious and merifull God, be all ho­nour and gorie now and for euer. Amen.

Hitherto of the difference of thankfulnesse to God and to men, in respect of the nature and definition of thankful­nesse it selfe; whereinto the euill effectes or fruites of ex­cessiue thankes haue crept, and as it were stollen in, before we were ware of it.

It followeth now, that we do further search out the dif­ference, from the good fruites which arise from well orde­red thankfulnesse, both vnto God and also vnto men. First therefore, the fruite of our thankfulnesse to God, in expe­rience of his most prouident and fatherly care ouer vs, is so to acknowledge him to be our God, and the souereigne fountaine of our whole welfare, that we do wholly put our trust in him, and depend vpon him, as one not onely to be honoured in the meanes, which it pleaseth him to vse for our benefite, but also aboue all ordinary meanes and helps yea contrarie to all aduersarie and hurtfull meanes, if need so require. And for the same cause also, that in all our needs we runne to him by faithfull prayer and supplication, as to our neuer-failing refuge: and accordingly, to seeke to approue our selues, euen from the secretes of our soules and consciences before him, according to the direction of his owne most holy and perfect commandement; we neuer satisfying our selues with that measure of thankes, which we shall at any time for the present attaine vnto. But the fruit of our thankfulnesse to men is not so, but with the reuerent acknowledgment of them to be the gratious and honourable instruments of God, in all that they exhibite and reach forth vnto vs, we are onely to perfourme these duties following.

First, that so long as they liue, we do continue our harty [Page 153] prayers to God for them.Benefactors are to be prai­ed for.

Secondly, that wee, retaining a blessed memorie of them, doe also, vpon all meet occasions, make honorable mention of them, and of their beneficence so long as wee liue our selues.

Thirdly, that we be willing and desirous to recompence them to our power, either in whole or in part, to them or theirs: yea euen to exceed the benefite receiued, if at anie time it shall please God to make vs able, and to giue vs iust occasion thereunto.

Finally, that for want of occasions, or necessity on their parts that way, that we hauing receiued beneficence from the hands of other, do learne from their example, to bee as beneficiall to others as we may.

Of these duties therefore, let vs henceforth treate a little for our further instruction: seeing these also are to be rec­kened among the duties which belong to the Christian re­ceiuing of a Gift; and is our matter in hand, still depending to be be further inquired of.

And first, concerning Prayer, the debt and conscience of this dutie ariseth from hence, that how rich souer they may be, and abounding in all worldly wealth, they do ne­uerthelesse stand in continuall neede of the dayly blessing of God; the Factor whereof, as it were, faithfull and feruent or laborious prayer is, and that by assignement and letters of mart from God himselfe. But what shall we intreat of the Lord in our prayers? and 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 [Page 154] 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, [Page 155] 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 [Page 156] 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 [Page 157] with the countrie where thou hast 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 [Page 158] 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 shal­be 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 [Page 160] 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 account, were no better then enemies. Neuer­thelesse, he would not forget the kindnesse, which anie shewed vnto him, in any time of his neede. And therefore, as we reade, 2 Samuel. chap. 10.1.2. After that the King of the Ammonits was dead, and Hanun his sonne reigned in his steede: I will shew kindnesse (saith King Dauid) vnto Hanun the sonne of Naash, as his father shewed kindnesse vnto me. And therefore he sent Ambassadors to comfort Hanun for his father.

Finally, the prayse of King Dauids beneficiall minde shall liue, as long as there shall be any memoriall of the death and buriall of King Saul and Ionathan his sonne: for beside his mourning for their death, although Saul for his parte had dealt verie hardly against Dauid: he reioyced greatly, when it was told him, that whereas the Philistines had hanged their bodies vpon the wall of Bethshan, the men of Iabesh Gilead had taken them downe, and hono­rablie buried them: Blessed are ye of the Lord (saith he to the men of Iabesh Gilead) that ye haue shewed such kind­nesse [Page 161] to your Lord Saul, in that you haue buried him. There­fore now the Lord shewe mercie and truth to you: and I will recompence you this benifite, because ye haue done this thing. 2. Sam. 2.5.6.

As touching the kindnesse and beneficence of K. Dauid, toward the worship of God, and his houe, as a fruit of his thankefulnes to him, I omit to speake here, because, that hath bene declared at large, in the former part of the Trea­tise, where the vertues required to this dutie haue bene layd forth: and wherein as we may remember king Dauid was an admirable mirrour to vs all. Worthie therefore is he to be looked vpon of all, as a singular patterne, in all kind of beneficence; but specially of Christian Kings and Princes, who by the grace and bountie of God vpon them, in their royall estate, may come nearer to him, in their rich and plenteous beneficence, then anie of inferiour degree can doe.

But let vs (desiring God, the God of all grace, to reple­nish the heartes of all Christian Kings and Princes, with that measure of bountie, which is beseeming their high places, euen from his infinite bountifulnesse) let vs (I say) returne with Barzillai, to walke answereable to our owne more meane estate and condition. This is once for all a certaine truth, that whosoeuer receiue beneficence, they are made thereby (as they speake) Beneficiarij, that is, deb­tors standing bound to performe all good dutie to their benefoctors: and namely to that dutie, which the learned doe likewise expresse,ANTIPELAR­GIA, a mutuall and interchan­geable recom­pence of a good turn or benefit. by the greeke word Antipelargie borrowed from the name and naturall prosperitie, which they write to be in the yong Storke, which feedeth the damme when she is old, and standeth in neede of helpe. In respect of which propertie of the Storke (whereof mention is made Ier. ch. 8.7. Euen the Storke in the aire knoweth her appointed time &c.) it seemeth, that in the He­brewe language, she is called Chasidah of Chesedh which signifieth goodnes, mercifulnesse, or a gratefull affection [Page 162] &c. And there is good reason, as hath bene obserued before; that seeing liberall Benefactors take vpon them the affection and office of Parentes; they should haue the dutie of children returned to them againe, from such as enioy the fruit of so parentlike an affection.

The equitie of this compensation or recompence ma­king, is plainelie pointed at by the Apostle Paul, 2. Cor. ch. 8. verses 13.14. in that, after manie other reasons, alleaged to moue them to liberalitie, toward the poore Christians of Ierusalem; he addeth this, which nowe we speake of, in these wordes. Neither is it (saieth he) that other men should be eased and you grieued. But vpō like condition, at this time your aboundance supplieth their lacke, that also their aboundance maie be for your lacke, that there may be equalitie. As it is written, (to wit, con­cerning the Israelites manner of gathering Manna descri­bed, Exod. ch. 16. verses 16.17.18.) He that gathered much, had nothing ouer, and he that gathered litle, had not the lesse.

But maie not the recompence be made otherwise then in the same kinde? If we had time and authoritie, here to appoint an Act, and that it might bee philosophicallie disputed and determined; I would desire no better mode­rator, then wise Seneca, who in his 3. booke De Benefi­cijs, from the 29. ch. to the end of the booke, verie wittilie handleth this question: Whether children may not bestowe as great benefites vpon their Parentes, as they haue receiued of them. And he bringeth manie instances, how neare at the least, they maie attaine vnto it; if not in some cases exceed them. His purpose in this his disputation, is to verie good ende, namelie to prouoke, and incourage or whet on children hereby, to striue vnto all good dutie and thanke­fulnesse to their Parents, as to their chief benefactors. Read him as a heathen writer, and (as Erasmus well iudgeth) thou wilt say he writeth in this, as in diuerse other pointes, as a Christian Philosopher; howsoeuer in other thinges he be­wrayeth [Page 163] himselfe to be a Pagan or heathen man. His ex­cellent purpose in this his delightfull & wittie disputation, may appeare by his determination of the Question: some of the words whereof I will here, with the good leaue (as I trust) of the Christian Reader, briefly and concisely set downe.

These things (saith he, speaking of his former discourse, how children may equall their Parents beneficence, &c.) they do not take away reuerence from Parentes, or make their children lesse dutifull to them, but much better, &c. Dutifull affection, or godly disposition, will be so much the more chearely, if in this strife of making recompence, it may set vpon it with hope of victorie, &c. And if we doe not in this matter think thus, we shall giue liberty to chil­dren, and make them sluggish herein, when as we ought to spur them forward, and to say: Go to, ye well disposed youthes, there is an honest controuersie set on foote, be­twixt parents and children, whether haue bestowed or receiued greater benefites. Surely they haue not gotten the victorie, because they haue made the first chalenge: or be on the forehand. Onely take ye such courage as is meet, and faint ye not, that ye may preuayle according to your desire. Ye are not without Captaines or leaders in this so godly a fight, who stirre you vp to the like enter­prises with them, and bid ye march on in their footsteps, to obtaine the victorie oftentimes already won from parents. This is in the 36. chap. And chap. 38. This is the English of his words. No force of words, no power of wit can expresse how great a worke this is, how commendable, and how worthy that it should neuer slip out of the remembrance of men, for anie to be able to say thus: I haue bene obe­dient to my Parents, I haue submitted my selfe to their gouernement, &c. In this one thing haue I bene stub­borne, that I would not be behind in benefites. I beseech ye therefore to striue stoutly, and though yee bee put to the worse, come againe a fresh in battell aray: [Page 164] They are happie who get the victorie, they are happie also who are ouercome. What young man is more noble, then he that can say to himselfe (for to another he may in no wise speake it) I haue vanquished my father by benefites? Who is more happie, then such an ancient man, who hath iust cause to tell it, whithersoeuer he commeth, that his sonne hath beene more beneficiall or done more for him, then he hath done for his sonne? And what is a more bles­sed thing, then for a man to ouercome himselfe? Thus we see how the Philosopher disputeth, and how he deter­mineth the question of recompence, betwixt the child and the father. And he hath spoken as much, and to as good purpose, as anie of the Philosophers haue spoken in this point. The which also, I haue beene bolde, thus farre forth to set downe, hoping that it may be considered with some good profite by Christians, though from the penne of a heathen man.

But because we haue a more certaine and sure rule to go by, both in this particulare, and generallie concerning the doctrine of recompence in all cases, let vs now answere the question demanded, from the most excellent and on lie perfect the wisdome of God, out of holie Scriptures. I answer therfore, by a concession and granting of the que­stion, that a recompēce (through the blessing of God) may be some other waies then by benefites of the same kind aboundantlie made; as for example, when for earthlie bles­sings, anie are made partakers of spiritual graces and bles­sings, the which vnequall cōmutation or change of bene­fites, the Lord most vsuallie worketh, by the hand and ministerie of such, to whom he hath committed the prea­ching of his word and Gospell: according as the Apostle Paul saith, If we haue [...]owne vnto you spirituall thinges, is it a great thing if we reape your carnall thinges? 1. Cor. 9.11. And againe, in his epistle to Philemon, pleading with him for his vnfaithfull and runne-away seruant Onesi­mus, that he would vpon his repentance, receiue him [Page 165] againe for his sake: I vvill recompence it (saieth Paule) albeit I do not say to thee, that thou owest to me euen thine owne selfe. Yea further Rom. 15.27. he treating about that great beneficence of manie Churches, sent to the Chri­stians of Ierusalem, then in distresse through the dearth; he is more bold to tell the Christian Gentiles, that they are debtors vnto the christian Iewes, euen for the inestima­ble benefits sake of the Gospel, which came vnto the Gen­tiles from them: according as it is written: The lawe shall go forth of Sion, and the word of the Lord from Ierusalem. Isai. 2. v. 3. And Ps. 110.2. And therfore the Apostle concludeth, that in so much as the Gentiles are made partakers of the spirituall treasures of the Iewes, their dutie is also to mini­ster to them in carnall thinges. But this pointe hath bene more fully handled before, from the beginning of the third chapter of the former part of the Treatise. Let vs therefore, leauing this point, hast forward.

Verilie Praier it selfe, from the faithful and feruent heart of euerie true Christian, though they be priuate persons, & no Ministers & Preachers of the word; it is such an almes out of such a blessed treasurie and storehouse, that it easilie counteruaileth the outward value of that externall almes, which the rich man taketh out of his purse or coffer, yea though he open the stringes of his purse wide, and stretch out his hand verie liberallie.

Neuerthelesse, the widest opening of the heart vnto Praier, must not shut out the care of retribution, no not in the same kind, whereby anie stand indebted, or not in the like measure, if so there be need, and if God giue abilitie to cause the measure to be pressed downe, and to runne ouer, according to that which was affirmed before. Neither must it shut out the care of benefiting the poste­ritie, of those which haue beene good vnto vs. And here also, for want of a fitter place, let vs consider from the example of the people of Israel, that it is a dutie of thank­fulnesse, to honour speciall good men, with speciall [Page 166] honour euen after their death,Benefited men euen thereby stand bound to be beneficiall. in their buriall: for so it is written of the people of Israel, to their commendation, that they buried Iehoiada the high Priest, in the Citie of Dauid among the Kinges, because he had done good in Israell, and toward God and his house. 2 Chro. ch 24.16.

Now finally, as a helpe to this fruite of thankefulnesse, by care of making recompence; it is necessarie, that eue­rie mans heart be a faithfull register of all the kindnesse and beneficence, which he is made partaker of. Yea, and because the memorie of euery one of vs is lesse apt to re­member what we owe, then what we make reckening to be due vnto vs; it were requisite, that euerie one should haue some booke of record, thereby to be holpen, by the sight of white and blacke (as they say) to call to minde, from a long repetition of the yeares and times that are past, both from whō, & in what measure, we haue bene succou­red, by the beneficence & mercifull releife of this and that good seruant of our God. Whereunto well may that serue, which was obserued in the entrāce of this treatise cōcerning the similitude which the Apostle alludeth vnto. Philip. 4.15.

We haue bene long in this third fruit of thankefulnesse. The fourth is this, that for want of occasions to make re­compence to benefactors; or for want of necessitie on their partes, or their childrens, that we learne from their exam­ple, and by experience of Gods mercie by them, to be our selues the instruments of God, to exercise as much goodnesse and mercie, as we may. And if we be not able from the purse, yet by good counsell and holie instruction, by faithfull dealing, by that credit we haue with others, by earnest sute for them in good and honest causes, &c For there shall doubtlesse neuer want occasions of benefi­cence, one way or other, to those that be beneficiallie and helpefully minded. The poore (saith our Sauiour Christ) shalbe alwaies with vs. And so long as sinne is in the world; yea in the children of God, though not reigning, and as long as the children of this world are violent and deceit­full, [Page 167] to oppresse and deceiue, specially the true seruants and children of God; and as long as the diuell their arch-ene­mie, beareth any swaie in the world, & ruleth in the hearts of the wicked, to push them forward to mallice and perse­cute the true worshippers of God, of blind zeale to their owne false religion and superstition: Finally, so long as God himselfe seeth it meete, yea good and profitable for his children to be humbled, and that their faith and patience should be exercised & tried (all which both wil & shalbe, 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 occasiōs al stād 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 bene­fi [...]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 shalbe 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 shalbe 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 [Page 169] 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 [Page 170] must needs be obtained,The finall [...]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 gracious a watering from the hand of God. Wherewithall wee haue likewise seene, which are the contrarie vices to be auoyded in the same: that is to say, All hungry & couetous lingring after gifts, or on the other side, a rude Refusall of them, being freely offered, of a counter­feit or ouer bashfull modestie, and much more, All obstinate or disdainefull refusall: likewise, Light esteeming of the liberality and contributions of the Saints of God: Vnthankefulnesse also: Furthermore,Read Act. 6.1. [...]ians [...]ng. Enuie against such, as any perceiue to be more beneficially relieued, then they thinke themselues to be: and fi­nally, A loose and vnchristian life, without speciall regard of the right vse and end of Christian beneficence. The which sinnes, they are so heynous in the sight of God, that it cannot be but his iustice must needes take vengeance of them. To the declaration whereof wee haue appointed the next Chapter, as it followeth, for the conclusion and shutting vp of this whole Treatise.

CHAP. III. The greatnes of the sinne of vnthankeful­nesse.

ALthough it be very true (as hath bene declared in the beginning of this Treatise) that the nature of a gift requireth, that it be very franke and free; because otherwise, it is ra­ther a mercenarie bribe, or as a se­cret snare to the receiuer, to indebt & intangle him to the care of some vniust requitall, or to hinder and stay him from the doing of some good dutie, which a good conscience would chalenge at his hand. Neuerthelesse, he that receiueth the most free gift, standeth bound (as hath bene shewed in the former Chapter) to performe the best duty he can to the Giuer; yea, by so much the more streight bond of dutie, doth he stand bound by how much the hart of the Giuer is more free from expecting or desiring any the least recompence againe.

The left hand of the Giuer must not (as hath further bin shewed) know what the right hand doth, when he giueth his almes, and sheweth mercy to anie: that is, it must be free from ostentation, & from euery other sinister affectiō: but not onley the right hand, but also a right heart of the Receiuer must faithfully skore vp, and keep an aduised re­gister of all whatsoeuer he receiueth.

It i [...] worth [...]lie reckened for a vertue in th [...] [...]ifull man, [...] forgetteth what good he hath alreadie done, and laboureth still to doe more and more good, acknow­ledging himsel [...], as hath bene further alleaged, that he is but an vnprofitable seruant, accorcing to that of our Saui­our Christ. Luke. ch. 17.10. And according to that which the the Apostle Paul professeth, I forget that which is be­hind; and indeuour my selfe to that which is before. Philip. 3.13. Likewise the mercifull man in the 25. of Matth are descri­bed to say, Lord when saw we thee hungrie and fed thee. &c. But it is to be at counted a foule vice, for him that receiueth a benefite, to forget it, or to make lesse reckening of it then it deserueth, yea, if he do not vpon the sight of former vnthankefulnesse, labour to be the more thankefull after­ward.

If a man should haue onely the experience of Gods goodnesse and mercie, in mouing the heartes of men, to be fauourable vnto vs, in a ciuell course, and in externall re­spects onely, after the manner of worldly friend [...] we could not but thinke our selues to be bound to yeeld duty and thankes, both to God and to men alike as Ioseph acknow­ledged himselfe bound, to be faithfull to his heathen ma­ster, because he had shewed him great kindnesse and fa­uour, and to the Lord God especially, who mooued the heart of his master so to doe. Gen. 39.8.9. But when as God vouchsafeth, to mo [...]e the heartes of his deare chil­dren, to shew vs Christian kindnesse, and to bestow giftes vpon vs, for the loue which they beare vs in the Lord, and for his sake: insomuch as the Lord himselfe doth thereby confirme his owne loue, which he beareth vs, as it were by more choice and honourable witnesse: this ought more mightilie to affect vs, and in the sweete consideration here­of our hearts ought to be inlarged, to yeeld forth the most holie and excellent duties of thankefulnesse, both vnto God, and to euery such one of his good seruants, whom we may not doubt to be of the blessed number of his elect [Page 173] children. For seeing that all vnthankfulnesse and neglect of dutie, euen to the vnworthiest sorte of benefactors, is sinfull and displeasing before God, and so consequentlie verie iustlie subiect to his curse: much rather then, is that ingratitude and vndutifulnes, which is called for, by so sweete and amiable an intreatie, as is that voice as it were, which the holie and christian beneficence of the Saintes of God, soundeth in our eares, condemned of God and all good men; and accordinglie, shall be more seuerelie punished of God, vnlesse those that thus heinouslie sinne, preuent the punishment, by timelie repentance.

Ingratitude is verie seuerelie condemned by that natu­rall light of reason, which God hath reserued in men: as maie appeare by the sayinges of the heathen. All men (saith Cicero) hate such as be vnmindefull of the good turne, which hath beene done vnto them. And againe, there is no euill wanting where ingratitude taketh place. Wherupon also, they haue iudged it worthy to be punished by death. Why then hath it not bene so punished among them, may some say? They themselues render the reason, because of the difficulties incidēt to the proceeding, which would fall out in course of lawe against it. For the number of vnthankefull persons (as they obserued) is alwayes infinite, so that all courtes would not suffice, to heare and determine the causes and actions, that might this way be commenced. And further, say they, within what space of time, should a man, neglecting dutie, be arrested and attached as an vnthankfull man? &c. Therefore (saith Seneca speaking in the name of the rest) wee haue con­demned it, as worthie hatred, and we haue lefte it among those thinge [...], which we commit to the reuenge of God. Onelie (saith he) the Macedonians made ingratiude liable to an action, and to beare sute in lawe. And it is obserued, concerning Alexander the Macedonian King, and concer­ning Iulius Caesar, Emperour of Rome; that albeit the one did exceed in the bountifulnesse of giuing, the other in the [Page 174] clemencie and fauour of forgiuing iniuries: yet neither would the one giue, nor the other forgiue vnto such, as had before shewed themselues vnthankfull.

Nowe seeing heathen men are thus seuere against this sinne; it is lesse maruell, though such writers, as haue beene inlightened and taught from the holie word, and Scriptures of God, doo so vehementlie inueigh against it, as we may reade that they doo. Ingratitude (saith one) seemeth to me to be a most grieuous vice, an vnworthie vice, suerlie, yea full of all indignitie. And an other: Detestable is the forgetfulnes of grace and fauour shewed, and all concealing of benefites bestowed. But that vn­thankfulnes passeth all (saith a third) which maketh the good will of him that hath deserued well, the occasion of his vnthankfulnesse. For as experience sheweth, some are so wicked, that they delight to speake the worst of those that haue deserued best of them. So true is it, that an other saieth: It is more safe to offend some; then to deserue well at their hand. More safe (I saie) for the auoiding of their ill tongue; in so much as they seek to make proofe by their hatefull dealing that they are nothing beholding to a man.

But leauing all other writers, let vs come to the holie Scriptures themselues; and from them, learne what iudge­ment the Lord God (who in all thinges iudgeth most righ­teous iudgement) hath of this sinne; and consequentlie, what punishment he hath awarded against the fame.

And first, let vs begin with vnthankefulnes to his owne most bounteous and diuine maiestie; seeing vnthankful­nes to God, is the roote of all vnthankfulnes to men. And againe, vnthankfulnes to good men, redoundeth from man vpon God himselfe, whose worke onelie, both the worke, and also all affection and disposition of the heart of man to goodnes and mercie is. For, seeing (as our Sauiour Christ affirmeth) None is good saue one, which is God: Matth. 19.17. it must needes followe, [Page 175] that who soeuer hath anie sparkle of true goodnes, or in­clination to goodnes in him, he hath receiued it, as a grace from the good spirit of God. Wherfore, I doe willingly sup­pose, that how soeuer it may seeme not so properly perti­nent to this Treatise, to speak of vnthanfulnes to God: that yet I shall not perfourme altogether a thanklesse office to beginne herewithall, and so proceede to that vnthanke­fulnesse which is in man toward man.

First, therefore to lay forth the haynousnesse of the sinne of vnthankfulnesse to God, the onely fountaine of good­nesse, that one place in the first chapter of Paules Epistle to the Romanes, verses 21.22.23. may aboundantly suf­fice. The Gentiles (saith the holy Apostle) are left without excuse: Because that when they knew God they glorified him not as God, neither were thankefull, but became vaine in their i­maginations, and their foolish heart was full of darkenesse. When they professed themselues to be wise they became fooles. For they turned the glorie of the incorruptible God into the similitude of the image of corruptible man, and of birds, and of foure footed beasts, and of creeping things, &c. Behold here, what a great palpable darkenesse followeth vpon the putting out of the light of knowledge, by miserable vnthankfulnesse: and al­so what a floud of wickednesse breaketh in, by the pulling vp of this sluce as it were. For no doubt, if the Gentiles had bene thankefull to God, in any measure of truth, as they ought to haue bene, considering the Lord left not himself without witnes among them, as the same Apostle testified, Act. 14. verse 17. in that he did good, and gaue them raine from heauen, and fruitfull seasons, filling their heartes with ioy and gladnesse: they had surely preuented all that extre­mitie and outrage of iniquitie, which for want hereof they fell into.

The same thing doth the same Apostle giue againe to vnderstand, in his Epistle to the Ephesians, chap. 5. verse 4. in that he opposeth it vnto manie sinnes: that is, to for­nication, and all vncleannesse, and couetousnesse, and [Page 176] filthines, and foolish talking, and iesting, all which (as the Apostle telleth christians) are thinges not comelie: in that (I saie) to all these vices, he opposeth this one singular vertue of Thanksgiuing. As though he should saie, this ought to be as a strong barre against all them; wheras on the contrarie, if thankfulnes to God be wanting, and no due consideration had of his mercies; the doore is set wide open vnto them.

Not without great cause therefore doth the Lord by his holy Prophet Isaiah, chap. 1. ver. 2.3. &c. so vehemently re­proue his people for their vnthankfulnesse vnto him, Heare ô heauens, & hearken ô earth (saith Isaiah) for the Lord hath said, I haue nourished and broght vp children, but they haue re­belled against me. The Oxe knoweth his owner, and the Asse his maisters cribbe, but Isarael hath not knowne, my people hath not vnderstood. Ah sinfull nation, a people laden with iniquitie, &c. So then, we may easily perceiue, that this sinne must needs be a hainous sinne, which traiterously letteth in so huge an hoste of enemies to trouble heauen and earth as it were. What shall we therefore make lesse of vnthanke­fulnes to God, then to be an vtter trāpling of all Gods gra­tious benefits, blessings, and mercies vnder our feet? what shall we make it lesse, then as a whirlepoole, or bottomlesse pit to sink, & swallow vp, & consume the blessings of God, to no good vse, how infinitly soeuer they be? Yea how can we make it lesse then to be a most contemptuous lifting vp of the heele against God himselfe, after the maner of the pampered beast, which very mischieuously striketh his ma­ster, frō whom he hath all his prouender? Deut. 32.13. &c. He that should haue bene vpright, when he waxed fat spurned with his heele, &c. Finally, what can any man make lesse of it then a most rebellious arming of men, euen like Giants, to fight against God in heauen, as it were with his owne ar­tillerie and weapons, here vpon earth?

The sin therefore being so hainous, how (thinke we) can it stand with the perfect iustice of God, that the punishmēt [Page 177] should not accordingly be very sharpe,The punish­ment of vn­thankefulnes to God. yea manifold and most grieuous and heauie? And verily, so it was vpon all Is­rael, as followeth in that first chapter of the prophesie of Isaiah. For in respect of the sundrie & great plagues, which fell vpon them for the same their vnthankfulnesse to God; they are compared, as it were to some spittle-house man, who hath no part sound in him. For (as the Prophet frameth his description of their pittifull estate) From the soale of the foote vnto the head there was nothing whole, but woundes, and swelling, and sores full of corruption: & that also without wrap­ping and binding vp, and without mollifying with oyle. &c. Read also Psal. 78. and Psal. 106. The Apostle Paule also, in that his first chapter of the epist. to the Rom. alleaged before, sheweth how horribly the Gentils were punished for their vnthankfulnes, he writing thus of them, from the 24. verse of the chapter. Wherefore also (saith the Apostle) God gaue them vp to their hearts lustes, vnto vncleannesse, to defile their own bodies betweene themselues, &c. And ver. 28. he openeth the cause of it. For (saith he) as they regarded not to know God, euen so God deliuered them vp into a reprobate mind, to do those things which are not conuenient. They being full of all vnrighte­ousnesse, fornication, wickednes, couetousnes, maliciousnes, &c. This verily is a most grieuous punishment, when one sin of the wicked is punished with another: that is, when they are giuen ouer from sin to sinne, howsoeuer the burthen of this punishment, which maketh way to all plague and punish­ment, is not discerned of the wicked. The Apostle there­fore addeth further, chap. 2. vers. 4.5. They that despise the riches of Gods bountifulnesse, and patience, and long sufferance, not knowing (that is, not regarding to know or consider) that the bountifulnesse of God leadeth to repentance: They do after the hardnesse of their harts, that cannot repent, heape vp vnto themselues wrath against the day of wrath, and of the declarati­on of the iust iudgement of God, who wil reward euery one accor­ding to his works, &c. So likewise in the former place of the Epist. to the Ephesians: For such things (that is, for such vices [Page 178] as breake forth and beare swaie among the wicked, for want of thankfulnesse to God, as the Apostle had rehear­sed in the words going before) the wrath of God commeth vpon the children of disobedience. Vnthankefulnesse it selfe, in that it is a neglect of dutie to God, is a great sinne; and that which God punisheth sharply, in his owne childrē, like as we read of King Hezekiah, that good king, that wrath came vpon him from the Lord, because he did not render to the Lord, according to the reward bestowed vpon him, 2. Chron. 32.24.25.26. Howbeit, insomuch as Heze­kiah beeing reproued, did humble himselfe, both he and the inhabitantes of Ierusalem, therefore they preuented the extremitie of Gods wrath, so as it fell not vpon them in the daies of Hezekiah. Now therefore, seeing the Lord cannot spare this sinne, when it is found with neglect of dutie, in his best seruants for a time: how should he not pu­nish it in the wicked, in whom vnthankefulnesse is accom­pained with a black gard of all kind of foule vices, and abo­minable sinnes beside? May it not be iustly sayd to the shame of all such, as Moses spake to the vnthankefull Israe­lites, Deut. 32.6. Doe ye so reward the Lord, ò ye foolish peo­ple and vnwise. Is not he thy father that hath bought thee? he hath made thee, and porportioned thee, &c. And if for all this, they that be vnthankefull, will be vnthankfull still, not­withstanding all the infinite mercies of God reuealed vpon vs, specially now in the dayes of the Gospell, both earth­lie and heauenly mercies for body and soule, for this life and for euer, vpon our selues and all ours: which ought to inflame our heartes, to power forth perpetuall praises and thankes, to the glorie of his most blessed name, may we not iustly say further, as Moses spake to the people? The fire shall kindle in Gods wrath, and burne to the bottome of hell, and consume the earth with her increase, and set on fire the foundations of the mountaines. The Lord will send plagues vpon them, and bestow his arrowes vpon them. They shall be burnt with hunger, and consumed with heate and bitter destruction. [Page 179] And may not the Lord himselfe, as it is written, Psal. 107. turn a fruitful land into barrenesse, for the wickednes of thē that dwell therein? Yea may he not iustly take away the hedge of his vineyard, & break downe the wall therof, when in steed of sweet grapes, it bringeth forth those that be sower and wild? That is, when there is oppression in steed of iudgmēt, & crying out in steed of righteousnesse. Isa. 5.5, &c. For see­ing vnthankfulnes, as hath bene declared, is both the bree­der, & also the nourisher of all sin, carying all sin, as it were, in the wombe of it, like to those most il-fauoured and leane kine, which did eate vp as many well liking and fat kine, but when they had eaten them vp, were still as leane and ill-fauoured as at the beginning: of the which we read, Gen. 41 19.20.21. Wel therefore may the fulnesse & perfection of all wrath and punishment be cast vpon all such gurmandi­zing Cormorants, who consuming Gods blessings, yeeld no fruits of thankfulnesse vnto him, but remaine continual­ly leane, barren, and blasted that way. The hope of the vn­thankefull shall melt away as the winter yee, and flow away as vn­profitable waters. Wisdom. 16.29.

And great reason, why vnthankfulnesse to God should bee so heinous in his sight; and why also he should pu­nish it so seuerely, partly here, but more fully after this life ended: not only for the causes already alleaged, but for ma­ny other, as first, for that God doth in vaine so oftē & so ear­nestly put such vnthākful ones in mind of their duty herein, as Ps. 50.14. Offer vnto God praise. And Eph. 5.20. Giue thanks alwayes for al things vnto God euen the Father, in the name of our Lord Iesus Christ. Likewise Philip. 4.6. Col. 4.2. 1. Thes. 5.18. and in many other places.

Secondly, because that which is in all equity a most due debt, is most vniustly denied & withheld frō him, as 2. Thes. 1.3. We ought to thank God alwayes, as is meet, &c. & ch. 2.13. We ought to giue thanks alway to God for you, brethrē, &c. And if for others, thē also much rather for Gods loue & fauour, & all the fruits thereof toward our selues. And Ps. 29.2. Giue to the Lord the glory due to his name.

Reasons of the punishment.Thirdly, because thankefulnesse is a speciall good dutie, wherewith the Lord is singularlie well pleased. as Psal. 92.1.2. It is a good thing to prayse the Lord, &c. And Psal. 69.30.31. I will prayse the name of God with a song, and magnifie him with thankesgiuing. The which shall please the Lord better then to offer a young bullocke that hath hornes and hoofes.

Fourthly, because it is as the singular ornament of our owne profession of Gods holy worship, as Psal. 33.1. Re­ioyce in the Lord, ô ye righteous: for it becommeth vpright men to be thankefull. And Psal. 135.3. Praise ye the Lord, for the Lord is good: sing prayses to his name, for it is a comely thing. And Psal. 147.1. Praise ye the Lord, for it is good to sing vn­to our God: for it is a pleasant thing, and prayse is comely.

Fiftly, because by our thankefulnesse, we make speciall profession of our faith: and giue the greatest glorie, we can yeeld vnto him, in the acknowledgement of his proui­dence, and of his truth, in the performance of his promises, &c. as Psal. 66.1.2. &c. Reioyce in the Lord ye inhabitantes of the earth. Sing forth the glorie of his name: make his prayse glorious. And Psal. 96.8. Giue vnto the Lord the glory of his name. And Psal. 50.23, He that offereth praise glorifieth me: saith the Lord himselfe.

But on the contrarie, all vnthankfull persons dishonour God, they iustly displease him: they disgrace them­selues: they shew themselues void of faith: they tread vn­der foote the commaundement of God, &c.

Thus much of the sinne of vnthankefulnesse to God, how hanious it is in his owne nature, and in the sight of God; and accordingly, how greuious the punishment is, which in the iustice of God, belongeth vnto it. It followeth, that we consider likewise, of vnthankfulnesse to men, both how greuious the sinne is, and also who seuerely God will punish it, according to the testimonies of his holy Scrip­tures, as was propounded and determined before.

Concerning the greatnesse of the sinne of vnthankful­nesse, betwixt man and man, that place of holy Scripture, [Page 181] 2. Tim. 3.1. among sundrie other places,The greatnes of the sin of vnthankeful­nesse to men. may iustlie be one; where the Apostle rehearseth it among those hainous and noisome sinnes, by the abounding whereof, the times should growe verie perillous in the last daies. For men (saith the Apostle Paul) shall bee louers of their owne selues, couetous, boasters, proud, cursed speakers, disobedient to parentes, vnthankfull, &c. vnthankfulnes therfore, being one speciall sinne, Whereby the times will growe perillous, or grieuous and tedious, yea euen to good & merciful men, while they shall see all beneficence troden vnder foote and peruerted, by the which, they would gladlie drawe manie to the loue and obedience of the Gospell of God: it can not be lesse esteemed, then for a verie hainous sinne. And the rather also, because not onelie the beneficence of other good Christians, cannot preuaile to drawe them to the loue of godlines; but euen the beneficence and all reuerence which is due to Parents, is easilie despised of vnthankefull persons. For if children shall despise their Parentes, and all that they haue done for them, in the care and cost of their education: whom then will they regard? To whom can they be ingenuouslie thankfull?

And therefore is it also, that in his diuine wisedom, our S. Christ doth so vehementlie inueigh, and cry out against the Pharisies, who by their blinde and couetous traditions, hindered the thankefulnes, and remuneration and recom­pence, which children owe to their poore Parentes; they thereby making the lawe of God (namelie, the fift commandement, Honour thy father and thy mother) of no authoritie as our Sauiour chargeth them Mat. 15.3.4.5. &c. And Iohn ch. 10.31.32. and before that, ch. 8.44. he conuicteth manie of the Iewes, to be the children of the Deuill, and not of God; because they went about to stone him, who had wrought manie good workes among them. And verilie, infinit was the goodnes, and mercie, & beneficence, which our Sauior Christ wrought, aboue all [Page 182] other men, that euer were, both to the soules and also to the bodies, of an infinite number of men, while he was in his humanitie here vpon the earth; though indeede, he di­stributed no great summes of money among them. And yet behold, al was not able to subdue this furie of vnthank­fulnesse, which had bereaued them of all dutifull regard of his good workes wrought among them. See therefore the strange nature of this sinne, which where it taketh place, breedeth the greatest trouble and disquietment, yea the greatest malice and outrage that may be; further then it is curbed and restrained by the almightie power of God, which onely is able to suppresse the furie of the wicked.

Here therefore, we are againe to obserue, that albeit vnthankfulnesse to men, did rest onely in the neglect of the dutie of thankes; yet were it to be condemned much more among Christians, then among the heathen, whose great hatred against it, we haue seene testified before. And so we find it noted, to the reproofe of Pharaohs butler, Gen. ch. 40.23. because he did so long forget Ioseph, who had bene so great a comfort to him, while he remained in prison with him; yea, because he forgat him, although Io­seph had intreated the Butler to shew him mercie, and to be a meanes to Pharaoh that he might be deliuered out of his vniust imprisonment. But we see that vnthankfulnesse to men goeth not alone, likewise as we saw before, that vn­thankfulnesse to God, goeth not without an vnruly traine. And therefore also, it maketh it selfe so much the more hainous and troublesome or grieuous, as the other hath shewed it selfe to be. Whereupon, let this now be noted, for a graue and weightie admonition to all, that so soone as the heart ceaseth to be thankfull, for benefites receiued of good and mercifull men, so soone doth it begin to grow hurtfull and pernicious against men.

The which admonition, that it may the rather take place with vs, let vs consider of the warnings which the holy Scriptures of God giue vs, against this most wicked pra­ctise, [Page 183] both by precept, and by the discouerie and re­buke of those, that haue wickedly practised the same. And so will we come to the punishment of this sinne.

For Precept of admonition against it, we may well call to mind, that which the Apostle setteth downe, Rom. ch. 12.17. &c. and 1. Thes. 5 15. where the holy Apostle ac­cording to the instruction of our Sauiour Christ, Matth. 5 44. chargeth all Christians, to be so farre from recom­pensing good with euill, that they should not recompence one euill turne with another; but contrariwise, that they should ouercome euill with goodnesse.

But that it doth not seldome fall out otherwise, it may appeare by the complaints of the seruants of God, against examples of contrary euil practise, and also by common ex­perience.

Of these euill examples of most vnthankfull practise, we haue the speciall complaints of Iob, Dauid, & the prophet Ieremie. Of Iobs complaint we read in the beginning of the 30. chap. of his booke. For after that he had protested his kind and mercifull course of life, all the time of his pro­speritie, as hath bene alleaged in the first part of this Trea­tise, out of the 29. ch. he breaketh into this speach: But now (sa [...]th he) they that are yonger then I, mocke me: yea they, whose fathers I might haue dispised to set with the dogges of my flocke, that is, to giue them a place among my poore shep­heards and other heardmen, to haue part of that which they cast to their dogges, &c. And then it followeth, verse. 9. &c. Now I am their song, and I am their talke. They abhorre me, and flie farre from me, and spare not to spit in my face. Be­cause that God hath loosed my coard, and humbled me, they haue loosed the bridle before me, &c. This is the complaint of Iob.

The complaint of Dauid is set downe in diuers places. Namely, Psal. 7.4. where he saith, he was vexed with­out cause of him whom he had deliuered. And Psal, 35.12. They reward me euill for good, to haue spoyled my soule. He had [Page 184] not onely one such a principall aduersary, and as it were a ringleader or captaine, but he had many other, that ioy­ned with that chiefe aduersarie against him, though they had no more iust cause to doe so, then their leader had. And Psal. 38.20. They also that reward euill for good are mine aduersaries, because I follow goodnesse. And Psal. 109.4.5. For my friendship they were mine aduersaries, but I gaue my selfe to prayer. And they haue rewarded mee euill for good, and hatred for my friendship. And Psal. 120.7. I seeke peace, but when I speake therof, they are bent to warre. Hetherto of the complaint of Dauid.

Now, how the Prophet Ieremie complaineth against the same kind of most vnthankefull men, we read in his prophesie, chap. 18.20. And he putteth vp his com­plaint to God, appealing from such vnequall aduersaries to the most righteous Iudge. Shall euill be recompenced for good, saith the Prophet? For they haue digged a pitte for my soule: remember that I haue stood before thee to speake good for them, and to turne away thy wrath from them. Where it is worthy to be marked, that Praier is reckned for a singu­lar benefit, to those that are praied for, euen by the iudge­ment of the Lords high court of heauen; how lightly soeuer, they through their owne wickednesse, esteeme of it, and frustrate the effect thereof. Such is the complaint of the Prophet Ierimiah. Whereby, together with the former complaints of Iob, and Dauid (they all beeing very good and mercifull men) we may perceiue what is the intolle­rable vnthankfulnesse of the children of this world, against the children and seruants of God, who doe euerie way seeke to procure the greatest and best good they can vnto them.

But what is all this, in comparisone of that vnthankeful­nesse of the Iewes, to our Sauiour Christ, mentioned be­fore; who notwithstāding he was infinitly, aboue all other, whether Dauid or Ierimiah, or anie other, or all, both Pro­phets, Kings, and Priests, most tender in all compassion, [Page 185] and most bounteous in the exercise of all goodnesse to­ward them, and all men: they were neuerthelesse most ingratefull, yea most malitious and spitefull against him to the death, as we saw from the 10. chap. of the Euangelist Iohn: and as the effect it selfe confirmed by experience, and most diuelish practise in the end.

And touching experience, who is it, euen to speake ge­nerally, that exerciseth himselfe in doing good, whether to the bodies, and outward state of men, or to their soules, and true welfare thereof, specially if they make that the end of all their kindnesse, to drawe them from sinne to faith and obedience to God, as all right good & godly men do. Who hath not (I say) some vncomfortable experience of vnthankefulnesse, yea of bad requital, at the hands of those, whose benefit and saluation they seeke.

The good vse now, both of experience, and of exam­ples of vnthankefull persons, must not be thereby to dis­courage the minds of any from dooing good, that their loue should be quenched by the vnkinknesse, or hatred and malice of other: but according to those former good examples of well doing (we looking principally to the vn­weariablenesse of our Sauiour Christ in most constant con­tinuance of dooing the greatest good, though he was re­quited at the handes of the most part, with the most bitter and worst requitall that might be) we also, euerie one in his measure, may confirme our selues in a good and mer­cifull course against all offences whatsoeuer: yea though they doe at any time a rise from such, at whose hands we should least looke for them, euen such as any haue reputed to bee most faithfully affected toward them. For doubt­lesse, the worke of all such shalbe of speciall account with the Lord; who assuredly, will so much the more aboun­dantly requite the constant goodnesse and mercie of his seruantes, by how much, they are worse recompenced in this wicked world. But on the contrarie as touching all vnthankeful ones, by how much they render the greater [Page 186] euill for the greater good;The punish­ment of vn­thankefulnes to men. they shall be sure to haue so much the greater portion of the greatest punish­ment and vengeance, that may be, from the iust hand of God, who challengeth vengeance to belong vnto him, and will certainelie and fully repay,Note also the sin of vnthank­fulnesse is great euē in this, that in dscourageth many from li­berality, & cau­seth the loue of many to waxe cold, as our Sa­uiour Christ teacheth, Matt. chap. 24.12. It should not bee so: but experi­ence sheweth it to be true by reason of mans infirmity. Wherefore not without cause haue euen the heathen con­dēned vnthankful persons as common ene­mies to the poore & needy. as he himselfe prote­steth, Rom. 12.19. and Heb. 10.30. and in manie o­ther places. Of this punishment of vnthankfulnesse there­fore, let vs now henceforth come to consider.

Here, first of all, the holie Prouerb offereth it selfe, for a plaine and familiar confirmation. For he that rewar­deth euill for good (as saith King Salomon, speaking by the holie Ghost) euill shall not depart from his house, chap. 17. verse 13. And in that he maketh mention of the house of the vngratious or mischieuous vnthankfull man, which is the highest degree of vnthankfulnes; it is more then if the holie Prouerb had affirmed, that euill should rest vpon his owne person alone. For hereby it is plaine, that in so much as vsuallie the wife, and children, and seruantes of the vnthankfull man, are wrapped in his sinne: for naturallie we are all of vs vnthankfull, and will easilie be drawne into it: therfore they are partakers of the punish­ment with the master of the familie: vnles happilie, they shall by the grace of God, winde themselues out of the guiltinesse of his sinne, like as that godlie wise Abigail and her seruantes did, from partaking with Nabal her husband in his sinne; and so escaped the punishment, hasting toward them all by meanes of the same.

Wherefore, to say no more of Nabal, that great and rich churle, saue onelie this, that in so much as Dauid bee­ing with his foure hundreth men in the wildernes of Paran, was verie good to the seruantes of Nabal, so that his men tooke nothing from them, but were as a wall of defence both night and day: thereupon Nabals owne seruants tell their Mistresse, that they feared some euill would suerlie come vpon their Master, and vpon all his familie, because of his churlishnesse: 1. Sam. 25. verses 14.15. &c. Let [Page 187] vs take a further view of some other examples, how God hath punished this wicked vnthankfulnesse, and how also he hath armed and authorised manie menaces and threate­nings against the same, which shall surelie, in their due times and seasons, take place against all offenders, whether particular persons, or whole people and nations.

Our first example to this purpose, shall be the Egiptians; who because they forgat that great preseruation, which God gaue them by the hand of Ioseph, against their seuen yeares of scarcitie, dearth and famine; and for that they dealt verie cruellie, against the people of Israel, for whose cause God vouchsafed to blesse them: they were afterward destroied, both they and their king, by the mightie and high hande of the Lord from heauen. And the rather, because they despised the more gentle corrections of the Lord, whereby he called them to repentance, Exod. 1.8. &c. and chap. 7. &c. and ch. 14.16.

The Ammonits, Moabits, & Edomits, who were fauora­bly dealt withal by the people of Israel, whē they came out of the land of Egypt, and passed by them toward 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 [Page 188] 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) [Page 189] 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. Ʋerily, 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 [Page 190] 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 them as fearefull threatnings, as they themselues be. For seeing God hath by his holy spirit guided his seruants, as liuely and sincere interpreters of his holy iustice herein, to set them downe: there is no doubt but they are ratified in heauen, for the perpetuall admonition and warning of all men to the end of the world, whosoeuer will auoid that ven­geance, [Page 191] that is contained in them against this sinne.

Neither let any man flatter himselfe, because all this (as hath also bene obserued before) is spoken against the height and extremitie of the sinne of vnthankefulnesse; as though negligence, or forgetfulnesse, or misapplying of beneficence, came not within the compasse of this curse: for euen these sinnes also, are with great seueritie condem­ned of God.

In the newe Testament, the Apostle Iude hauing layd forth the greatnesse of their sinne, who (communicating in the holy beneficence and contributions of the Christian Churches, and intruding themselues for guestes in the loue-feastes) had no care to feede themselues in the feare of God, and to liue as Christians ought to doe: he sheweth first, the greatnesse of this sinne, in that he saith, such were spottes in their holy feastes, Cloudes without water carried about of the windes, corrupt trees without fruite, &c. And then followeth the punishment, which the holie Ghost threate­neth and pronounceth: To them is reserued the blackenesse of darkenesse for euer. The like is sayd of the Apostle Paul. 1. Tim. 5.12.13. concerning the young widdowes who abused the maintenance which they had by the Churches to idlenesse, yea to prating and busie medling, &c.

And now further, let vs reason thus against all kind of vnprofitable consumers of Christian beneficence; that in so much, as euen they who giue not any thing at all to holy vses, are greatly punished, although they be no sacrile­gious riflers and spoylers of Church goods: yea euen they that giue, if it be in hypocrisie, and not with an vpright heart, as we haue a memorable example in Ananias and Saphira his wife: for they were both punished by an ex­traordinarie and sodaine death, which caused great feare to fall on all the Church, which were the beholders of it, & on as many also as heard of it, Act. 5.1. &c. 11. And seeing all that boast of greater liberalitie, then they do in truth performe such as King Salomon, saith, doe boast of false [Page 192] liberalitie, Prouerb. chap. 25. verse 14. and so being moc­kers of God, cannot scape vnpunished, according to that of the Apostle, Gal. 6. As a man soweth, so shall he reape. In like maner, how should we thinke, that he which receiueth cor­ruptly, that is, contrary to the vertues required to Christian receiuing, neither hath care to vse that beneficence Chri­stianly which he hath receiued: how can we thinke (I say) that such a one should not be subiect to the punishment? For doubtlesse, it is no lesse sinne to vse good things ill, then not to giue them well. Is it not as great a sinne to de­stroy a field of corne after it is sowne, as Absolom burnt vp Ioabs corne, 2. Sam. 14.30. as if Ioab had not caused it first to be sowne? But I will not prosecute this point, it be­ing of it selfe, to all reasonable men, as I suppose, euident & plaine. Wherefore I come to make some vse of it, and so drawe to an end of our Treatise, as one thereunto cal­led by the importunitie of other great and weightie bu­sinesse of the Lord.

To this purpose, I beseech you (I speake to all those that are partakers of holy and Christian beneficence) let vs thinke, earnestly with our selues, and weigh the matter, as with equall ballance, in our owne consciences before hand; what anie of vs should answere to the Lord, if we should behaue our selues so dissolutely in the abuse and mispending thereof, that the Lord should be prouoked to bring forth his seruants to witnesse before his iudgement seat against vs: that although they had, for his sake, fed vs, when we were hungry, refreshed vs with drinke when we were drie and thirsty, clothed vs when we were naked, lodged vs when we were harbourlesse, visited vs when we were sicke and in prison: nay rather, if they should be brought for witnesses (as they might be touching some of vs,) that they had not onely, for the Lords sake, kept vs from extreme pouertie and miserie, preuented our im­prisonment, &c. but that they had fed vs deintily, clothed vs costly, lodged vs in soft bedding, and euery way tende­red [Page 193] vs charily, for his sake, if notwithstanding all this, any of vs should not be found carefull to serue the Lord, and so to reioyce the hearts of our nursing-fathers and nursing-mo­thers, answerable to their so precious and rare kindnesse and bountie poured vpon vs. But much rather if we should idly, profanely, and wickedly waste all that holy prouisi­on, and as it were the Manna of heauen, which hath bene bestowed vpon vs, to the dishonour of the name of God, and to the griefe and discouragement of the hearts of our godly benefactors: let vs (I say) earnestly bethinke our selues, what any of vs could answer in this case. Nay rather, as the truth is, let vs assure our selues, that whosoeuer of vs, shall be found thus culpable, or much lesse; that, out of all question, we should be altogether without answere, as men dumbe and vtterly speechlesse; euen like to th [...]t vn­meete and rude guest, that at the marriage feast of the Gospell, in so much as he was found there without his mar­riage garment, to the dishonour of the feast. And so being speechlesse, and conuict in our owne consciences, of in­tollerable and sacrilegious wickednesse, what might wee possibly looke for, but as at the commandement of the King and Lord of the feast, or of the Iudge sitting vppon the throne of iudgement, to be taken and bound hand & feete, and so to be cast into vtter darkenesse, where shall be weeping and gnashing of teeth; which was the righte­ous iudgement of God vpon the profane and rude guest, Matt. 22.11.12.13.

O therefore, how much better; yea how much more blessed and happie shall it be, if according as God of his rich mercie, do make anie of vs partakers of his more spe­ciall grace & fauor, in the inlarging of the tender bowels and compassion of his good and mercifull seruants to­ward vs; we shall through his grace awake and stirre vp our selues, and inlarge our heartes, yea, if we shall rise ear­ly in the morning (as the holy Scriptures vse to speake) that we may speedily and with all diligence indeuour after the [Page 194] performance of euerie good dutie, of true christian obedi­ence and thankfulnes both toward God and man, to euerie good beneficiall friend, and to the whole Church of God. For hereunto we are called, yea verie honorablie inuited, and as it were hyred. Hereby also are we made debtours to all, so far forth as God shall vouchsafe to open the doore vnto vs, and to giue vs anie blessed occasion and opportu­nitie, to perfourme anie good and right 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 [Page 195] 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 [Page 197] 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 [Page 198] 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.