THE LECTVRES OF SAMVEL BIRD OF IPSWIDGE VPON the 8. and 9. chap ters of the second Epistle to the Co rinthians Printed by Iohn Legate Prin ter to the Vniversitie of Cambridge 1598 HONI SOIT QVI MAL Y PENSE ⧠TO THE VVORSHIPFVLL M is MOORE AT TAL mage Hall in Briset THe motherly affection that you haue borne towardes many and towardes my selfe good M is Moore puts me out of all doubt that this speach of bountifulnes and liberalitie shal finde good entertainement at your hands And I the more willingly commend these my labours vnto you because of the blessed memorie of your good husband M. Moore vnto whose doings the Lord hath set a most visible seale by that blessing wherewith he hath blessed your children For whereas commonly the kindred especially the children are woont to coole the liberalitie of bountifull persons yet it hath pleased God so to blesse your children that they haue rather strengthened your handes in this worke This speach may perhaps seeme to some to haue some cunning in it But beeing priuie to my selfe of my simplicitie in this matter and knowing that the Apostle doth for the like respect make an open proclamation to all the world of the bountifulnes of the Macedonian Churches I haue thereby beene encouraged to say as I haue said Thus desiring the Lord to strēgthen you in euery good dutie and nothing doubting but that the God of all mercie which hath promised to shew mercie to the mercifull will most assuredly comfort you in any distresse of sicknes or any other trouble that your old yeares may bring in vpō you especially at the great day 2. Tim. 1. 18. with thankes for all your friendship I heartily wish you well to fare in the Lord. 1597. Decemb. 16. Samuel Bird. To the Christian Reader TO the ende good Christian Reader thou mightest see the strong arguments and the great varietie of thē which the Apostle doth vse in this treatise of liberalitie and beuntifulnes I thought it good first of all to Epitomise and to anatomise these two chapters and as it were in a glasse first generally to set them before thine eyes before I come to the particular handling of them For how soeuer coloured and rhetoricall brauerie as paintings loose their grace vnlesse they be looked vpon a fare off for after the sound of them if a man would call to minde what is the substance of that which he hath heard if a man in this manner shall come any thing neare to take a good view and survay of any such speach and shall looke vpon the ioynts of it the force thereof is gone On the other side toward sound arguments the nearer that a man approcheth vnto thē the more mightie are they to allure the beholder to a liking of them The second sight of them pleaseth a man better then the first 2. Corinth chap. 8. Vers 1. First therefore the Apostle doth mooue the Corinthians from the great worke and grace of God bestowed vpon the Macedonian Churches 2 Who notwithstanding they were in affliction and in great pouertie in which kinde of estate men commonly thinke that they are to be borne withall though they doe not thinke vpon the poore estate of other men yet euen in this poore estate they releeued their brethren 3 And that more then their estate with ease could beare 4 Neither did they tarrie vntill they were haled thereunto by the perswasion of other men but of their owne accord they offered and that with great intreatie that their reliefe for these poore men who notwithstanding their diuers infirmities were yet the Saints of God vpon whome all our delight should be set They desired therefore that their reliefe for them might be receiued 5 Thus was their bountifulnes euen beyond our exspectation neither were they thus liberall to be fauoured by the vertue thereof in some corruption as some haue beene which would giue riuers of oyle that they might be dispensed withall in their sinnes But they resigned euen themselues to the will of God 6 Neither did they content themselues with that that they were hardly able to giue but they mooued others also to doe this dutie 7 Wherefore Oye Corinthians to the intent that no disgrace may arise to that knowledge and faith and diligence that is in you let not this grace be wanting 8 Though it be the commandement of God that you should giue yet that this dutie may come more willingly from you I haue thought it good therefore rather to allure you thereunto by the examples of others 9 If a man shal thinke that the poore are not such worthy men that for their sake a man should diminish that which he hath howe much more then might Christ our Lord haue so thought 10 If you shall performe this duty you shall haue this comfort that it was a thinge done by aduise and counsell and therefore you may be bold to venture vpon it being such a duty as you your selues also are alredy perswaded that it ought to be done 11 I would haue you to consider that when you haue purposed to do this thing yet it is not therfore done except you stirre vp your selues anew to the doing of it 12 As for the charges of house-keeping or any such matter neuer obiect it for god only requires that we should giue of that which we haue 13 The Lord his meaning is not that we should giue vnto those that haue lesse neede then our selues 14 But that they in like manner should giue vnto you when you haue neede to be releeued by them 15 That there might be equality and all indifferency vsed that may be 16 You may see that god his meaning is that you shoud giue in that he hath raysed vp such an excellent man to mooue you to this duty 17 For he was quickly mooued euen of his owne accord to performe that duty that is wont to be accounted so thankeles whereby you may vnderstād what a good forwardnesse he hoped for at your hands 18 It should be a meanes to make you giue more liberally because you see that the collectours are excellent men and will most certenly deliuer that which you shall giue 19 For how much you doe detract frō giuing so much doe you detract from the glory of god that is to be magnified in the fidellity of those men and so much the further of also are you from shewing a ready minde hauing such incouragements to go by For by the greatnes of those that goe vpon this embassage you may well thinke that the matter is great that is to be delt in 20 21 The manner also of the dealing of these men in the deliuery of that they are put in trust with all is such as none may doubt of their fidellitie in this busines 22 The diligence also that they will vse beeing incouraged therevnto by the good hope that they conceiue of you should not a little mooue you 23 In that Titus
was such a one as the Apostle thought to be a meete man to be his companion and fellow helper in that great worke of the ministerie And that towards themselues which had so good experience of him no man therfore needeth to doubt of his fidellitie in this busines As for the other two brethren they were the messengers not of particular men but of the whole churches 24 He doth therefore infer vpon his former speech that that which was done before them was done before al the churches whose messengers they were who are euen the glory of Christ 2. Corinth chap. 9. If there were not some other speciall occasion it were superfluous for me to write vnto you touching ministering to the saints 2 For the redines of your minde this way is such that I boast my selfe of your preparation that so long agoe to those of Macedonia this your zeale hath prouoked many 3 4 But yet lest those to whome I haue so much boasted of you should at their cōming to your and my further shame finde you vnprepared to prevent this great inconvenience I haue sent the brethren to giue you knowledge of this thing before they come 5 That you may finish your benevolēce lest it being to be finished at their cōming they should account you a sparing and not a forward people 6 Remember therefore that your benevolence is as seed which is not lost when it is throwne into the ground but the lesse you sow the lesse crop shall you haue and the more you sowe the more plentiful wil your haruest be 7 Alwaies provided that the manner of your sowing be with purpose of heart and not onely to avoide the hard opinion that those of Macedonia might otherwise haue of you for God requires of you that it should be your owne wil your owne deede 8 Neither be you afraid if you be boūtifull that then you shall never hold out in this duty for God that hath giuen you a promise is able also to performe it 9 For there is a generall proclamation of this mercy to all that will performe this duty 10 And we haue a pledge of this his fauour in that he blesseth the sowing of the husbandmā so that thereby he hath wherwithall to maintaine his family and also to sowe againe and that more plentifully the next yeere after he that doth the one will also performe the other 11 That thereby you might be made rich in the best thing euen in the liberality which being practised towardes a people that by the preaching of the Gospell haue learned whome to thanke for it god also by this meanes may haue that honour that is due vnto him 12 For this sacrifice as I may tearme it is not onely not a wasting in vaine of the things that we haue beeing bestowed where neede is and fitting the necessities of those that are euen our owne flesh but God also thereby hath that duty performed vnto him euen the duty of thankefulnes that of all duties he doth most highly account of and that not also by a fewe but by many 13 Howsoeuer god accepteth very well of thankes for euery of his common mercies yet when his great gift of humbling any vnto the Gospel is acknowledged because the world doth not make any reckoning of it this thankefulnes is acceptable vnto God in the highest degre Seeing therefore that thankes this waies shall be giuen vnto God by meanes of our boūtifulnesse which beeing giuen in this manner is a token of the submitting of you selues therevnto If any thing then this thing should incourage you vnto this duty Besides this God shall also haue thanke for the good that redoundes thereby euen vnto the bodies of men 14 In respect of your selues also your releife shal be to great purpose for the lord hath put a blessing into the handes of afflicted persons to bestow vpon those that doe releeue thē And those that of all men cā do most with God shal pray for you Besides this to haue good men long to be in our company to delight to heate of vs i◠is a greater blessing then we take it to be which notwithstanding shal come to passe by meanes of this duty 15 I am not able to expresse the excellency of the great gift of God when he openeth mens hearts to releeue their poore brethren and I nothing doubt but that God will worke this great thing in you And therefore thankes be vnto God so this vspeakable gift THE LECTVRES OF SAMVEL BIRD VPon the 8. and 9. chapters of the second epistle to the Corinthians 1 We doe you also to wit brethren of the grace of God bestowed vpon the Churches of Maceaonia 2 Because in great triall of affliction their ioy abounded and their most extreame pouertie abounded vnto their rich liberalitie 3 For to their power I beare record yea and beyond their power they vvere vvilling 4 And praied vs vvith great instance that we would receiue the grace fellowship of the ministring which is towards the Saints 1 THe scarsitie of all things hauing beene so long time vpon our lande as our fathers neuer knew the like it must needes be a very necessarie doctrine that shall affoard vs helpe and comfort against it especially if we consider how acceptable a seruice the relieuing of our brethren will be at that time when we would most gladly be comforted For though the Lord in mercie will reward euery good worke of his seruants yet by a certaine kinde of excellencie the relieuing of the poore members of Christ Iesus is in a most speciall manner remembred Matth. 25. Because therefore the holy Ghost hath set downe his will vnto vs more fully and particularly touching this dutie then in any one place of the whole Bible throughout hauing purposed through the assistance of God his grace to speake of the doctrine of reliefe I thought it good to make choise of this portion of scripture In these two chapters the Apostle goeth forwarde to take vp the handling of those things that he had mentioned in his first epistle the last chapter the beginning of the chapter this was the occasion of his speech The prophet Agabus tould of a famine that should be throughout all the world by meanes whereof the poore churches of Ierusalem were in great danger of perishing if they were not greatly releeued wherevpon the Apostle tooke order that the Gentiles might be mooued to contribute vnto them Act. 11. 28. Gal. 2. 10. The Apostle therefore hauing mooued the Corinthians in this matter 1. Cor. 16. 1. and finding them not so forward as was to be wished he prouokes them againe vnto this duty with a large exhortation with many arguments 1 And because exāples are of great force to drawe men vnto duty he therefore certifieth them what the poore churches of Macedonia had done in this matter by the which practise of the Apostle we are taught this lesson namely that when we
vnderstand of any that haue dealt liberally and bountifully with their poore brethren in these hard times that we should be talking to them of this matter for it is a forcible motiue to mooue them to this dutie When the commaundement of giuing is onely stood vpon answer is woont to be made that we should doe so But who doth it when therefore we bring forth the parties that haue done so that shift is taken away The argument that the Apostle doth here vse is of very great force in so much that when no other argument will preuaile this is thought meete euen then to perswade Rom. 11. 14. when the Iewes had reiected the Gospell The Apostle thought that the telling of them that the Gentiles had receiued it would be of force to recouer them againe And to speak more particularly cōcerning this present dutie Salomon when he will mooue euen the hard hearted vsurer to leaue off his hard dealing and to be mercifull to the poore he vseth no other reason but this that the Apostle hath here Prov. 28. 8. namely to prouoke him by the example of others He saith Salomon that encreaseth his riches by vsurie and interest gathereth them for him that will be mercifull to the poore The vsurer hath no such meaning that his goods should be so emploied but Salomon tells him that it will fall out so And it were better that he himselfe should bestowe his goods well then that others should doe it when it shall be no thanke to him If it should mooue the vsurer when he is tolde what will fall out hereafter when men therefore be tolde what hath beene done alreadie it should much more affect them Men commonly are wont to certifie their neighbours of the estate of those that purchase and grow in wealth but this is a meanes to worke enuie in them and to mooue them to the like worldlines The certificate that is here spoken of is a thousand times better for it raiseth vp the affections of men to the loue of mercie We are also further to note out of the first verse that the Apostle doth account it a benefite to the giuer that he doth giue For the Saints of Ierusalem were the men that were relieued yet the Apostle saith I certifie you of the grace or gift of God bestowed vpon the churches of Macedonia that were the giuers And this is agreeable to that saying of our Sauiour Christ It is an happier thing to giue then to receiue Act. 20. 35. And Paul confirmeth this matter Philip. 4. 17. when he telleth them that he was desirous to haue them bountifull not saith he that I desire a gift but I desire the fruit that may further your reckning The spech that the Apostle doth vse is borrowed from the practise of such as vse traffique one with an other in this world As he that vttereth wares to any chappeman the more he vttereth the greater will his gaine be in the account when he comes to reckon so is it in this matter Men commonly account it a burden a losse and an hindrance but the Apostle calleth it a grace and a gift that poore mē should giue as they did If men had had the inditing of this storie they would onely haue told vs what a great gift the Saints of Ierusalē receiued of the Macedonians but to haue written thus I doe you to wit concerning the grace of God bestowed vpon the Churches of the Macedonians it would neuer haue come into their heade but we are taught to acquaint our mouths with such speaches Besides other reasons if it be considered that in the fearefull fall of many it is vsed as an argument to assure men that they are not of that number when they are bountifull to the Saints of God Hebr. 6. 9. and 10. we shall then see that not without cause it is called a grace or a gift 2 He doth nowe tell vs what that grace was that was bestowed vpon them namely that though they were in affliction yet were they not oppressed therwith but had faith in the Lord and reioyced in him with ioy of others opened their hearts to giue plentifully of that little which they had vnto their brethren By reioycing in God they prouided very well for themselues in their affliction against worldy sorrow for as in the bodie cold diseases are healed by hot things so in the soule worldly griefe is healed by godly ioy If men in their troubles would reioice in the Lord they would not then thinke other things health wealth liberty or any other worldly commodity so delightfull that for the want thereof they would fret against God And if mē will examine whē they are ouertaken of fretting they shall finde that at that time they did not reioice in the Lord that they did not delight in his word musing much vpon his faithful promises vntil they were delighted therwith A man cannot be alwaies in griefe and we would gladly delight in something if not in God then in worldly matters which when we see that we haue not then we fret and here we see a difference betweene spirituall and fleshly ioy The one if any thing falls out otherwise then well the life of it is cleane takē away the other though it be hindred with troubles yet it still remaineth The ioy that he speakes of was in the Lord which alwaies remaineth good and gratious vnto his seruants to minister matter of reioycing vnto them Phillip 4. 4. The reioycing in trouble and their boūtifulnesse are both ioyned together are made one and the same grace for whē the heart is bent to bestowe any thing there is ioy the heart is opened and inlarged On the other side when the heart is oppressed with griefe it is so pēt vp that it is nothing ready to any duty Hebr. 12. 12. Lift vp your weake handes your weake knees saith the Apostle The wicked by buisiyng themselues about other matters labour to auoid the sence of euil with sporting themselues and by driuing away phansies as they say but the godly euen from the affliction gather matter of cōfort The Lord will doe me good euē for this mans railing saith the Prophet 2. Sam. 16. They cōfort thēselues with this that whome the Lord doth loue he doth chastice When men are in trouble they thinke that they are to be borne withall though they minde no mans matters but their owne but wherefore doe you looke so sad saith Ioseph to those that were in prison Gen. 40. 7. And Paul a prisoner writeth comfortably for Onesimus And the Macedonians in afflictions comforted and relieued the poore Saints of Ierusalem 3 By saying that they gaue aboue their strength his meaning is not that they gaue so that they were forced to take of others as may appeare in the 12. verse for that were to rob Peter and to pay Paul But this his meaning is that besides giuing as much as they were able they wished also that they
exception against his speach For if Titus alone of his owne accord onely had made this motion answer might haue bin made that Titus had no experience this waies namely how many waies charges goe out with them that haue dealing in the world But when other Churches which know what these charges doe meane doe yet account it needeful to contribute this stoppeth the mouthes of such as would gainesay this exhortation These men did not onely giue but they did also procure other men to giue If they had onely giuen though this had beene much in respect of their pouertie yet otherwise the parties to whome they gaue should haue receiued but a little But when besides their owne gift they mooue others to giue this amounteth to a great deale To mooue others to giue is highly accounted of 2. King 4. 8. for because of this dutie is the Sunamite so highly accounted of And as in warre drummers are necessarie to make others fight but then are they most necessarie when they also themselues will fight then are such as stirre vp others to giue most necessarie If men in a towne or parish haue any sparkle of zeale in them such drummers will make them giue And if men can not stirre vp others to giue immediately by themselues for want of acquaintance yet should they be so zealous as to stirre vp by others as the Macedonians mooued Titus by Paul It is no reproch but an honourable seruice to begge for other men For this that is here saide of the Macedonians is not spoken to their disgrace but to their commendation They were not of their mindes that except they be the first moouers they will do nothing A couetous heart is glad to take occasion to keepe himselfe from dutie by such excuses These men that be so affected may well be compared to restie horses that wil neither goe of their owne accord without the spurre and yet if they be spurred then they will goe backward The baddest seruants thinke most scorne to be quickned vp vnto dutie but an humble minded man or woman will soone acknowledge that they stand in neede of admonition for otherwise we must take away preaching and all admonition The manner also of moouing Paul to deale with Titus is not to be omitted for they acknowledge the forwardnes of Titus in that he had alreadie begunne so that they doe not stir him vp in a bragging manner as if vnder the pretense of moouing of him their meaning was to vaunt themselues aboue him for such a kinde of dealing would haue hindered the perswasion Besides this it should also haue beene daungerous to their owne soules they onely as it were put him in minde of that which he had begunne to doe before in other churches 7 Therfore as ye aboundin euery thing in faith and word and knowledge and in all diligence and in your loue towards vs so euen see that you abound in this grate also 8 This I say not by commandement but because of the diligence of others therefore proue I the naturalnes of your loue As before he doth exhort them from the liberality of other Churches so doth he nowe perswade them by their owne forwardnes in other things that as they had faith and had knowledge and vtterance to impart this their faith vnto others and were also not idle but diligent in their affaires and also loued the Apostle of whome they learned these things so he would haue them also abound in distributing vnto other their poore brethrē When a man heareth or seeth others which are plentiful in giuing yet they cannot speake of matters of religion in so plētifull a manner as we can We are then in great danger to set so light by this grace of God in them For we thinke they want that knowledge which we haue but the Apostle teacheth vs a contrary lesson namely that to those graces which he had commended in them they should adde this grace of giuing also 1. Cor. ◠5. When a man heateth of any man of account that can speake of matters of religion more fully and plentifully then any of their profession and calling throughout the whole countrey that he is a graue and a learned man and of great iudgement in the scriptures yet he shall be noted in liberality to be nothing sutable to that portion which God hath giuen him not nothing answerable to the frankenesse of other men which haue neither that wealth nor knowledge which he hath this is a great blemish vnto him And it makes men set lesse by those excellent gifts of knowledge and speech a great deale then otherwise they would doe No doubt but that these men amongest the Corinthians which were thus rich in knowledg gaue something to good vses or els the Apostle would neuer haue vouchsafed to haue made any honourable mention of their other gifts But because they were more scant in giuing then men of meaner vnderstanding the Apostle would haue them to abound in this duty also which would giue as great a grace vnto them in the eyes of God and man as any knowledge or speech or any or all the gifts they had putting them all together for that that is to be desired of a man is his goodnes Those that haue knowledge and speach in great aboundance are woont to be noted as chiefe men among the professours when men therefore shall note them to be somwhat skant in giuing they will easily imagine that all other professours are farre more skant as in knowledge so in giuing thus doe men bring disgrace to the whole church of God And it grieues a man when he heareth a man of knowledge noted for hardnes and be except he would be partiall cannot tell what to say in his behalfe 8 The Apostle would haue this dutie of giuing to come naturally from them as it were of their owne accord and therefore he saith I say not this by commaundement He might no doubt haue commaunded them as they would answer to the contrarie at their vttermost perill when Christ shall come to iudgement 1. Tim. 6. 17. but for loues sake he chuseth to deale otherwise that this dutie might not be of necessitie but willingly Philemon 14. Generosus animus as one saith facilius sequitur quà m trahitur therefore the Apostle doth labour sweetly to allure them by the example of other churches 9 For ye know the grace of our Lord Iesus Christ that he beeing rich for your sakes became poore that ye through his pouertie might be made rich To strengthen the example of the Macedonians he doth warrant it as good by his example that is to order all the Churches in the world The Apostles as it may appeare by their writing in all duties did much looke vpon the patterne Christ Iesus euen as painters looke much vpon the partie whome they meane to paint out When they would not haue vs stand vpon our reputation they alleadge the example of Christ Philip. 2. 7. When they
will mooue seruants quietly to put vp the wrongs and iniuries of their masters they bring forth the example of Christ 1. Pet. 2. 21. When they will mooue husbands to loue their wiues they alleadge the example of Christ VVhen they would haue vs not loue in word but in deede and to lay downe our liues for our brethren if neede be they propound vnto vs the example of Christ Ioh. 3. VVhen they will haue vs to beginne to loue our brethren and not to tarrie vntill they beginne to loue vs they propound vnto vs the example of Christ So here moouing vs to liberalitie he doth set before our eyes the example of Christ who beeing the heyre of the world Hebr. 1. yet to make vs rich was content not to haue an house to put his head in If we thinke that the poore are not such worthy men that for their sakes a man should diminish that which he hath then much more might Christ thinke so As therfore the Apostle saith in another place Consider him that is to say the greatnes of him Hebr 12. that indured such speaking against of sinners so is it saide here that euen our Lord beeing rich for our sakes became poore and therefore when men will not giue of their superfluitie they are farre from following the example of Christ 10 And I shew my minde herein for this is expedient for you which haue begun not to doe onely but also to will a yeare agoe 11 Now therefore performe to doe it al◠so that as there was a readines to will euen so you may performe it of that vvhich you haue 12 For if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not In that the Apostle doth offer the matter vnto their consideration aduising thē by saying I shew you my minde herein we must not thinke but that this aduise of his is to haue the force and authoritie of a cōmandement VVhen the prophet Dauid saith that the word of God is his counseller psal 119. 24. his meaning is not but that it should command him But onely his meaning is to allure them sweetely and not to drawe them by commaundement to the duty of giuing He speakes as a meane man may speake to any supericur for the counsell we knowe may aduise the prince though otherwise shee be to command them and when shee doth follow their aduise shee is not drawne against her will but sweetly allured by that equity and reason which she seeth to be in their speeches In this manner doth the Apostle perswade them to this duty in this place so that though he doth aduise them yet must we knowe that this his aduise is to haue the place of a commandement We must not gather as the Papists doe from such speeches that their be in the scripture counsels and commaundements the commaundements we must of necessity doe but for counsels we are at liberty whether we wil do them or no. And therfore those which follow the counsell and aduise that is set down in the scripture because they doe more then the lawe requireth doe therefore works of supererogation as those do that liue a single life that loue their enemies and doe such like things This is no such aduise as men may choose whether they will doe it or no na this and such like speeches doth magnify the word of God in that it is called our counsell and in that the interpreters thereof are called our coūselloures for thereby we haue the prerogatiue of kings and princes Who when any matter is brought vnto them are wōt to send to their secretary to call their coūsell together So when we haue any thing to doe we must call for our counsellers the Prophets and Apostles and such as can interpret their writings vnto vs for they are the counsellers of the worlde In all thy waies saith Salomon acknowledge the Lord and he shall direct thee in his waies And in these hard times if men would knowe what regard they should haue of their poore brethren they should consult with these two chapters wherein the holy ghost of purpose hath set down his holy will and pleasure vnto vs. The worlde thinkes that the ministers of the Gospell take too much vpon them when they advise men in these matters as if men were not wise inough to bestowe that they meane to giue but that the ministers must aduise them But there is more wisdome required in this thing then the world is aware of we knowe what became of him which refused to follow the counsell of the auncient 1. King 12. So when men shall choose rather to followe the counsell of wild young men that would haue a man spend that he hath at drinkings which are needlesse then vpon their poore brethren we know what they may looke for with that rich man in the 6. of Luke To mooue them the rather to follow his aduise he telleth them that it is expedient or profitable for he that is wise is wise for himselfe as Salomon saith Prouerbes 9. This argument that is drawn from profit is woont to be in steede of a 1000. arguments for tell a man thus you are not your owne friend if you take not this course you haue said inough if he be perswaded of the truth of this saying it shall be in steed of a thousand sayings VVhen Parents would haue their children to worke they will let them haue their owne earnings they knowe that if any thing will drawe them to worke that will doe it Howe it is expedient or profitable we may see in the 9. chapter and eight verse he tells them that they were willing to this duty a yeere a goe onely it was laid a side by reason of other matters so that they were already perswaded that the thing ought to be done so that he needed not to spend his time in proouing that it ought to be done for this was already agreed vpon A man may giue for feare of lawe or for feare of discredit for what wil mē say if I should giue nothing In this manner a man will giue his purse to a theife but to doe this thing willingly is thankeworthy This willingnes is necessary as in all duties so in this otherwise a man shall haue many pulbackes to keepe him from this duty the children and kindred thinke that all is to little for them and yet we read that Iob had seuen sonnes and three daughters Iob. 1. 2. yet did he not eate his mursels alone but the fatherlesse did grow vp with him he sawe none to perish for want of cloathing the stranger did not lodge in the streete men that are of that place which Iob was of thinke that by reason of that countinance that they are to bare their childrē both whilest they liue with them and after their death that little or nothing is to be giuen especially when they haue so many sōnes
occupied in duties in out-houses where they shall seldome see their master though these seruices belong to the seruing of their master yet being out of their masters sight they think that they are out of their mind and therefore they had rather choose the former seruices that were spokē of before rather thē the other The Apostle therfore tels vs that the giuing of almes is the best kinde of seruice that a man can deuise Christ calls those the great commaundements that concerne god himselfe and the other that concernes men are like vnto them This therefore in some sence being one of those great commaundements the Lord in mercy must needs giue a great reward therevnto it is saide that releife supplieth the necessities of god his seruants men it may be had rather do duty to those that haue not such neede of their helpe but this kinde of seruice is more acceptable vnto God for it is a better proofe and argument of sound loue then that seruice is which is imploied about those that be rich and so by consequence the lord must needs like better of the one then of the other It is a common saying that true loue doth descend and not ascend and therefore it is obserued that the grandfather or the father doth loue the child or the nephew better then the childe or the nephewe doth loue the grādfather or the father In giuing we must haue respect to the necessities of mē which is a thing not so wel thought vpon whereof it commeth to passe that men wil haue much speach about the prouision for some but about the prouision for some other they will haue no speach at all though their necessitie be much greater To hane respect vnto the necessities of men in giuing is much more acceptable thē to giue hand ouer head therfore if men would sit downe and inquire and take the names of such as stand in neede of helpe in the places where they dwell to consider of thē accordingly this though it be troublesome yet it is a great deale more acceptable then penny or two-pēny doole For the thinge which a man must aime at in giuing is to distribute to the necessities of the Saints Rom. 12. 13. Act. 2. 45. For men must honour the poore in their kinde as they honour the rich in their kinde And as to giue the more honour to him which is lesse honorable can not be done without offering wrong to the more honorable persō So to honor those poore saints that haue most neede with the les releife can not be doone without offeringe contempt vnto them The other good that comes by giuing is thanksgiuing vnto god we must be thākful vnto the means as the scripture techeth vs Kings 8. 66. Rom 16. 4. But the lord must be the centure and the restinge place of our thanks this thankfulnes is said to be better then any sacrifise psal 50. we are much called vpon for it as psal 107. the passeouer the sacramēt of the supper were of purpose ordeined to stir vs vp to thankfulnes The cause wherfore the forbidding of meats is acounted the doctrine of diuils is because it taketh away occasiō of thankfulnes 1. Timo 4. 3. The thing wherby the seruants of god haue mooued the lord to looke mercifully vpon them in their affliction hath bene the vowing of thankfulnesse The thing which hath troubled the godly in their troubles and griefes hath beene this namely that the duty of thankfulnesse hath then beene greately diminished Ioel 1. 13. Seeing therefore that this excellent duty is procured by giuing releife this should be a notable motion to make vs forward this waies and he doth amplify the matter when he saith that thanks shall be giuen by many Many knowing the hardnesse of those times no doubt prayed vnto God to open the hearts of men to regard their poore brethren and when they heard that God had opened mens hearts they could not choose but be thankefull 2. Cor. 1. 11. When many ioyne together in the duty of tankefulnesse it makes those which doe giue thankes to be more feruēt in that duty euen as many stickes beeing laid vpon the fire makes the flame the greater and the Lord loueth feruent praier and feruent thankefulnesse Iam. 5. 16. The honour of a King consisteth in the multitude of subiects so doth the honour of God consist in the multitude os those which are truely thankefull vnto him 13 They will praise God not onely for their maintenance and releife but because that thereby they testifie their true subiection to the Gospel as chap. 8. 5. for the gospel came from the Iewes whome they were to relieue for we read Act. 8. 4. that by the persecution of Steven those that kept altogether at Ierusalem before were now scattered and preached the word euery where amongst the Gentiles in so much that it is alleadged as a reason by the Apostle wherefore he would haue the Gentiles contribute to Ierusalem because the Law came out of Sion If the Gentiles be made partakers of their spiritual things their dutie is also to minister vnto them in carnall things Rom. 15. 27. saith the Apostle We of the Gentiles were wild oliues and therefore were to be planted into the naturall oliue before we could thriue It is said Zachar. 8. 23. that tenne men of all languages of the nations shall take hold of the skirt of him that is a Iew and say we will goe with you for we haue heard that God is with you so that we see that the thanks that God should haue by this should not be onely for relieuing of them but for a greater and a more excellent consideration So that we are taught hereby especially such of vs as are ministers of the word of God wherefore and for what cause we should especially reioyce when God mooues his people to haue any comfortable consideration of vs namely not so much because our bodies receiues some refreshing thereby as it is an argument that they haue felt sweetnes and comfort in our ministerie this should make vs triumph for ioy for it makes the Angels in heauen to reioyce Luk. 15. as it did also the people of the Iewes Act. 11. They did professe the gospel before but this that the Apostle here speakes of was an argument that it was the gospel I meane with much power amongst them In that the Apostle doth so much commend the voluntarie submitting of a mans selfe to the truth it is a question with some whether men are to be forced to the exercises of religion but it is plaine that they are to be forced thereunto by such as haue authoritie For though the Lord doth not like of that mans seruice that commeth to the place where his honour dwelleth with a constreyned minde yet he liketh well of the seruice of the magistrates in this forme of duty which is so willing to haue others be brought to religion that he forceth them therevnto when they
mooue therefore our selues and others to giue to the poore we are to consider that they are the Saints of God The thing that makes vs despise them and be careles of them is the forgetting that they are rich in faith and heires apparant to the kingdome of heauen Iam. 5. 2. The Apostle was not ignorant that diuerse of those whome he speaketh of were vnvnruly and a man may thinke it a strange thing that the Apostle needed to be praied for in this matter for who would doubt that comming with releefe of his beeing welcome vnto them yet we see he prayeth the Romans cap. 15. 31. to pray for him that this his seruice might be accepted of the Saints Act. 6. 1. If men be mooued to contribute to poore schollers in the vniuersities from whence the Gospell hath sounded into all parts of the kingdome answer is wont to be made that they are so proud in their apparell that it is pittie that they should haue any releefe nowe though some forget themselues that waies yet all doe not and they make choise of the best If men would accustome themselues to account them the poore saints of the vniversities as the Apostle doth call the poore people of Ierusalem by that name and that also when he doth thinke vpō their wāts Rom. 15. 31. then would men be more ready to giue The like may be said of the poore people of God euery where VVe account as well of other things when they be in the handes of the poore as we doe when they be in the handes of the rich In a market or faire if a poore man will buy any thing his money shall be as well esteemed of as the money of the rich and if he will giue but a penny more for a thing he shall haue it before another his coyne is as good siluer as an other mans And why should not sanctification be esteemed of as well in the poorer sort as in other men The Apostle calleth them Saints which doe now liue and needed releefe which is good also to obserue For if a man should be of the opiniō of the papists in this point namely to account no man a Saint whilst he liueth what great heart should a man haue to releeue any On the other side to consider that in the scripture the seruantes of God are not called Saints after their death but onely whilest they be aliue and after their death they haue other names giuen them as Kemnisius against the coūsell of Trent doth very well obserue may be a meanes to pull men from Idollatry True it is that corruption is mingled with holinesse as water is mingled with wine yet we call it wine and not water so must we account the other Saints though they haue wants in them The meaning of the Apostle is not that onely the saints of God should be releeued for if thine enemy hunger feede him But howsoeuer we must do good vnto all yet especially to the houshould of faith Gal. 6. they must haue the priueledge of an elder brother euen a double portion If the almes of some fewe of the Papists which are forwarder in giuing then their fellows were examined by this rule it would not dazle the eyes of some men as it doth 5 And this they did not as we looked for but gaue their own selues first to the Lord and after vnto vs by the will of God 6 That we should exhort Titus that as he had begun so he would accomplish the same grace among you also They are commended for beeing bountiful beyond the exhortatiō of the Apostle The profession of the Gospell doth as it were promis the releeuing of their poore brethren so that all that here of the one will hope of the other so that those professers which doe not performe this duty are called in the scripture cloudes without raine And it is dangerous in the highest degree to disapoint mē of the hope which they conceiue of them for they are subiect to the curse which was denounced by Christ against the figge tree neuer fruite growe on thee hereafter But these people are here commended for performing more then euer the Apostle did looke for And we knowe he looked that euen a labouring man should giue to him which hath more neede then himselfe Eph. 4. The cause of their liberality is said to be this namely that they gaue ouer themselues vnto the Lord they rezined their wil to the will of God when a man denyeth himselfe he will soone be brought to giue where neede is and good reason it is that we should doe so for we are not our own 1. Cor. 6. We must not liue to our selues but to the Lord referring al to his honour Rom. 12. 1. here I am to doe thy will O Lord. VVhen men were once subdued by the Gospel they laide their money downe at the Apostles feete Act. 4. 35. and therefore it is saide they gaue themselues first vnto the Lord and after to vs by the will of God Shall I saith Dauid giue vnto God that that costeth me nothing 2. Sam. 24. 24. 6 They are said to haue done good not onely by their example but also by their speach For they intreated the Apostle to deale with Titus to goe forwarde with that which he had begunne By this speach we may first of all obserue the great modestie that was in the Apostle who desired not to be accounted the onely man that dealt with the matter of reliefe but did most willingly acknowledge the forwardnesse of other men in this matter VVhen therefore we vnderstand that others haue dealt a long time together in inflaming the mindes of men to a mercifull regarde of their poore brethren it is meete that it should be thought vpon The mindes of men are like to a fire of greene wood if in such a fire a man bestoweth much blowing and puffing it may be that at the last a litle blast setteth all on a flame yet will no wise man attribute the flaming of that wood to that litle blast but to the long puffing that went before so is it in this matter Therefore our Sauiour Christ when he will teach his disciples to be hūble and modest Other men saith he haue laboured meaning the prophets which were before them and you haue entrea into their labours Ioh. 4. 38. It was of great force to mooue the Corinthians to liberalitie when they were told that the church of the Macedonians did looke to haue it so for men are loath but that other churches should haue a good opinion of them Besides this though Titus was very readie to performe this dutie yet because he was loath to ouercharge any it was to be thought that he would be more sparing in his speaches this waies but when he was incouraged thereunto by other and those also poorer Churches this no doubt did greatly embolden him vnto this dutie By this meanes also the Corinthians could take the lesse
is to be vnderstood of the Saints that doe now liue least imagining them onely to be Saints that are dead we doe as the Papists doe who in the scarsitie of all things had their dead imagined saints clad and couered with golde silke garments pretious iewells hauing waxe candles set before thē within without the church at noone daies when many true Saints of God had no succour bestowed vpon thē 16 And thanks be vnto God which hath put in the heart of Titus the same care for you 17. Because he accepted the exhortation yea he was so carefull that of his owne accord he went vnto you To mooue the Corinthians to relieue their brethren he tells them what excellēt men God raised vp to deale in this matter with them and as before he accounted it a grace to giue so doth he now account it a grace to stirre vp to giuing Men are loth to deale in such a matter as men commonly are hardly drawne to performe and a man of a good dispositiō if he hath wherwithall had rather giue all out of his owne purse then to be troubled with such a kind of businesse if dutie did not mooue him thereunto What a tedious piece of work is it for a man to gather that which men are rated at notwithstanding they cannot chuse but account it as due debt that which they are set at how loath may men then be thought to be to part from that wherein they thinke that they haue more libertie It is the Lord without whose prouidence not so much as a sparrow lighteth vpon the ground He hath a worke in euery mans minde as it pleaseth him VVhen Apollos was requested to goe to the Corinthians he had no minde to goe at that time 1. Cor. 16. 12. The Lord might haue disposed so in like manner of the heart of Titus But in that the Lord did otherwise dispose of his heart they must needes see that it came of God and therefore they were to yeelde to the motion of Titus in this matter Gen. 24 50. As the Apostle tels the Galathians that they were not to doe as they did because it came not of God Gal. 5. 8. Iames 3. 6. So they were to yeeld to Titus because God stirred him vp in this duty And he thankes God for it for the good workes of the seruants of god should cause vs to glorify our father which is in heauen is the author of thē Mat. 5. 16. Titus was mooued by mem but it was the Lord which put into his heart to yeeld to the exhortation And we are to marke the exhortation and the worke of God his spirit are ioyned together 17. He is said to be very ready of his owne accord without any great hailing therevnto And yet as there is no matter be it neuer so ready to take fire that can be set on fire be put to it no though a man be ready to every good worke yet he had need to be exhorted therevnto and the Lord accepteth of it when by exhortation we are brought vnto duty Heb. 11. 11. Act. 16. 14. The readines which was in Titus to come is worthy of obseruation for commonly our hearts are like paper oyled that hardly receiueth the print of the pen. Fire is the thing whereby we dispatch most of our busines in our houses and a slacke fire doth hinder our matters greatly so doth a slack affection about any duty And it was to great purpose to tell the Corinthes howe willing Titus was to come vnto them for it was a signe that he had a good liking of them A man is loth to go to a place where he thinkes he shall not be welcome It is hope which sets a man a worke to goe to any place It is that which lifteth vp their feete to goe any iourney which was a very good meanes to make them answere that good exhortation which he had of them 18 And we haue also sent with him the brother whose praise is in the Gospell throughout all the Churches 19 And not so onely But is also chosen of the churches to be a fellow in our iourney concerning this grace that is ministered by vs vnto the glory of the same Lord and declaration of your prompt minde 18 Barnabas is the party that he speakes of Act. 11. 30. whose praise was in preaching of the Gospell For not onely the history but the preaching of the Gospell is called the gospell Rom. 2. 16. Gal. 3. 1. because it is a meanes to make them giue more liberally when they see that such are the collectours as will certenly deliuer it to the parties to whome it is giuen therefore he meaneth these excellent men And to the ende that they might not doubt of the deliuery of that which was giuen he tels thē that those shall go with it whom they thēselues shall appoint 1. 16. 3. Diuers will not giue though they be neuer so faithfull which are appointed the distributers of it they are wont to alleadge that they will giue it themselues where they thinke meete But if euery man should doe so what a confusion would there be And we see how the poore are forced to steale and to beg when euery one that should giue is left in this manner to his owne deuotion For this is a true saying that which all men regard no man regardes But when there be parties appointed fit for the purpose then the poore shall be regarded Men are wont to alleadge that they meane to giue more then all the world shall be acquainted withall but indeede the truth is that none giue lesse priuately then those that draw backe in a publique collection The thing which Christ reprooueth Matth. 6. is when men giue priuately to be seene of men they will doe it in such manner as all the world must know it such boasting in deede is like the cackling of an henne who when shee hath laide an egge euery bodie must know what a worthie act shee hath done But otherwise for a man to giue as his neighbours doe in a publike collection vpon a publike agreement this is not to blow a trumpet before him when he giueth his almes and if he meanes to giue any further reliefe priuately he may doe it as closely and as secretly as he doth desire Christ doth not condemne but he doth greatly allow the fact of the poore widow that in a publike collection shewed her forwardnes in giuing as others did publikely and more franckly considering her poore estate then any of the rest 19 He the ambassadour I meane that was to goe with the money was not onely commended for preaching but he was accounted wise and faithfull and therefore fit for this present busines As much therefore as they did detract from this busines and ministration so much did they detract from the glorie of God and from the declaration of their readie minde that was sought therein For according to the greatnes of those which
their poore are well set a worke none of them goeth a begging they goe sweete and cleane so that they may be admitted into any honest companie 3 Now I haue sent the brethren least our reioycing ouer you should be in vaine in this behalfe that ye as I haue saide be readie 4 Least if they of Macedonia come with me and find you vnprepared we I need not to say you should be ashamed in this my constant boasting 5 Wherefore I thought it necessarie to exhort the brethren to come before vnto you and to finish your benevolence appointed before that it might be readie and come as of benenolence and not of sparing 3 Before we heard what hope he had of them now he doth ioyne a godly feare to this his hope res est solliciti plenatimoris amor Howsoeuer the suspition and feare that is voide of loue is condemned in the scripture 2. Sam. 10. 3. yet that ielousie that is ioyned with loue and that doth stirre vs vp to dutie and watchfulnes ouer those towards whome we carrie this godly ielousie is greatly commended in the scripture 2. Corinth 11. 2. Iob 1. 5. It may be saith Iob that my sonnes haue sinned Shame we know is a casting downe of the minde and leaueth it voide of all comfort to support it selfe withall The feare of this shame made Ezra rather choose to hazard life and goods and all that he had rather then he would bring vpon himselfe this shame Ezr. 9. 22. This shame caused him that he would not aske any helpe of the King to whome before he had saide The hand of our good Goa shall be vpon vs vvithout any such helpe from man To preuent therefore this so vncomfortable a thing he thought it good to send the brethren before-hande to prepare them least that those of Macedonia finding them vnprepared they should be ashamed 6 This yet remember that he vvhich soweth sparingly shall reape also sparingly and he which soweth liberally shall reape also liberally 7 As euery man wisheth in his heart so let him giue not grudgingly or of necessitie for God loueth a chearefull giuer 6 To mooue them the rather vnto liberalitie he doth liken it vnto sowing and he tells them that as the husband doth not thinke that his seede is lost when he doth scatter it into the ground but that he shall gaine greatly by it and therefore he will not sow sparingly least he should haue but a thinne haruest but he will sow as much as he is able that he may reape accordingly He telleth them that the case so standeth in giuing The hope that the husbandman hath of his haruest causeth him to breake vp his ground to fallow it and to twy fallow it and to sow it and to harrow it and all this paines is taken in hope of a good haruest for haruest is that that promiseth great ioy vnto them in so much that that great ioy that is brought vnto vs by Christ Iesus is likened to the ioy in haruest Esai 9. 3. 7 He telleth them in what manner they should giue as a man wisheth in his heart A man must not tarrie till the time of collection doth come and then to giue as shall come into his minde but as in all other duties so in this he must purpose before hande what he meaneth to doe Dum in dubio est animus paulo huc atque illuc impellitur and therefore men are willed with purpose of heart to cleane vnto God Act. 11. 23. And therefore we read that Daniel determined before he came to the triall what he meant to doe Dan. 1. 8. He would not haue them giue as of necessitie his meaning is not but that we should inioyne our selues of necessitie to serue God as in all other dutie so in this And because we haue a naughtie nature that is against all dutie therefore ought we to offer violence and to force our selues to doe well But when a man shall giue by reason of that opinion that his neighbours would otherwise haue of him desiring in the meane time to haue spared it if by any meanes this might haue stoode with the sauing of his credit to giue of necessitie in this manner is that that is here condemned he mooueth vs therefore to chearefulnes in giuing by telling vs that God loueth a chearefull giuer The loue of God is so comfortable a thing that it is able to sweeten the most sowre receipts of affliction and therefore the Apostle tells men that they should hold themselues very wel contented with affliction because it is an argument of his loue Whome God doth once loue he doth alwaies loue and therefore his vnchangeable decree is described by louing of Iacob Rom. 9. The ende of giuing is to cheare the parties to whome we doe giue when a man therefore shall giue a thing in such maner as if he thought the partie to whom he doth giue vnworthie of it then the end of giuing is not obserued When men shall giue a gift with their hand and call it backe againe with their speach or countenance this takes away the comfort of the gift gratia ab officio quodmor a tardat abest He that is vnder may soone thinke that he is despised and accounted a burden to the world Men therefore should giue in such manner as all such thoughts may be kept from them When men haue neuer a word with them which may perswade their gestes that they are welcōe it makes their cheere a great deale lesse then it should be for it is a true saying that welcome and the signification thereof is the best cheere Howe therefore was the father in the entertayning of his sonne he brought forth the robe he put rings on his fingers he caused a fat calfe to be killed come saith he let vs eate and be merry It is reported of a mercifull man that he was wont to say to the parties to whome he gaue any thing I am as willing to giue it as any man is to take it How cheereful was Lidia in entertayning of the Apostle If saith shee you thinke that I am faithfull to the Lord then come into my house and make account that I make reckoning of the company of the seruants of god Thus shee constrained them to eate of her meat Act. 16. 15. How comfortably did Abraham entertaine his gests he did runne to meete them that they might see how welcome they should be vnto him though he knew them not and therefore could looke for no benefit from them The Lord would make Abraham a patterne of this cheerefulnesse and therefore though the angels which he sent vnto him stood not in any neede of his meate yet to take a triall what comfortable entertaynment he would giue vnto them he offers them vnto him in such a manner as if they had stood in neede of his entertainment So in like manner the Lord could giue euery man enough to liue of himselfe if pleased him and that
men be much in bidding one another it asketh great expēses for they looke for a sumpteous entertainment being accustomed to a plentifull diet at home but the poore beeing acquainted with a meane diet a little prouision wil content them so that by this meanes besides the excesse of riot which is wont to be by reason of the great variety of dishes and length of time great charges are also preuented When men bidde their rich friendes they are wont to set out their wealth their port with plate and other furniture as he did of whome we reade in the first of Hester to shewe the glory of his kingdome Al these thinges be avoided by bidding of the poore so that men shall be able to bidde them still that their benevolence may remaine for euer neither shal they onely haue wherewithall to giue but they also shall haue a minde a good will to giue which is as great a gift as a mā can wish to he in a man A man is in no request which is not ready to binde others vnto him by kindnesse Kindnes to other giftes is as the face to other parts of the bodie This kindnes also is vnto all other gifts as the spirit is vnto the body for it is the life and moouer of them for otherwise they be as dead in our selues Onely by kindnes are they conueyed to others euen iustice it selfe without this bountifulnesse is as an handsome and comely body is that hath a crabbed face vpon it euen the withered vine tree is more regarded then is thestately oke because of the goodnesse thereof 11 Also he that findeth seede to the sower will minister likewise bread for food and multiply your seede and increase the fruits of your beneuolence 12 That on all partes you may be made rich vnto all liberallitie which causeth through vs thanksgiuing vnto god 10 He confirmes his former speech answering an obiection for it might be obiected that there is not the like reason of the poore that their is of the feild for the one is not so yeelding as is the other he telleth vs therefore that it is god that causeth the earth to be thus yeldable we hauing the promise of god that he will cause that to be as yeeldable vnto vs as that is which is scattered vpon the earth is as mightie as willing to performe it the one way as the other Whether we vnderstand the speech in wishing manner that God will minister foode or whether it be set down as a promise it is not materiall for we must pray for nothing but for that for the which we haue a promise and if we haue a promise for any thing we may be bould to pray for it and we are sure that we shall haue it As the Lord therefore doth giue to the husbandmā that soweth his groūd not onely that which is sufficient for the maintenance of his family but he giueth him also seed to sow his ground againe so doth he from yeere to yeere so he that doth as it were sowe his money vpon the poore the Lord doth not onely giue him wherewithall to maintaine his family but he giueth him also to sow vpon the poore from yeere to yeere he giueth him ability and also minde to doe it for to him that hath shall be giuen On the other side he that is miserable continueth miserable still though he hath neuer a child and knowes not for whome he gathereth his money yet he hath no heart to bestowe any thing god will not honour him with any such honourable seruice 11 This hauing of an heart to bestowe his goodes is the thing that deserueth the name of riches as Christ teacheth vs Luk. 16. 12. For as an owner is worthy to be accounted more welthy thē a little farmer that is tenant at will or during his life so is it in this case for these riches a man carrieth to the graue with him Rev. 14. 13. and God in mercy will reward them with an euerlasting reward But of the other riches it is said naked came I into to this world and naked shall I goe out againe He doth stire them vp to bountifulnesse by the blessed fruite and from the cōfortable effect thereof for it causeth euen the most excellent duty euen the duty of thanksgiuing vnto God which duty because it is repeated in the next verse I will therefore then speake of it In the meane time we are not to omit it that he saith it causeth thanksgiuing through vs meaning through the ministrie of the gospell if it should be bestowed vpon a profane people where by reason of their vnthankfulnesse god should haue had no honour by them this might wel haue cooled their affectiō from giuing for without the gospell men are vnthankefull Luk. 6. 35. they swallowe vp the blessings of god without sence But if reliefe be bestowed where the gospell is then god shall not loose his honour for your releife through vs causeth thanksgiuing vnto god saith the Apostle If releife be bestowed vpon rogues and vagabonds god can haue no such honour by it but when releife is bestowed vpō such haue bene taught that the meanes whereby men are comforted are as it were the handes of god wherby he conueieth nourishment vnto them then god shall haue honour 12 For the ministration of this seruice not onely supplieth the necessities of the Saints But also is aboundant by the thanksgiuing of many vnto God 13 Which by the experiment of this ministration praise god for your voluntary submission to the gospell of Christ and for your liberall distribution to them and to all men 14 And by their praier for you desiring after you greatly for the aboundant grace of God in you 15 Thankes therefore be vnto God for his vnspeakeably gift He commendeth gîuing of releife first because their necessities are releiued thē because thereby also god is glorified But before we speake of either of these we are to consider of this word seruice the word doth indifferently signifie any sacrifice that is offered vnto god or any publike office that a man is called vnto But because the drift of the Apostle is to stirre vp vnto releife we are to take it in the first sence for that is fitter for this purpose then is the other especially seeing this tearme a worde I meane of the like signification is vsed to set out the excellency of releife Hebr. 13. 16. Act. 10. 4. Least the basenes of the parties vpon whome we are exercised in giuing of almes should hinder this duty we are told that in this duty we are attennding vpon the person of god himself in the doing thereof we doe as it were offer sacrifices vnto god himselfe In a family euery man is desirous to be imployed about those duties that concerne the master or the mistres her selfe as to be their chamber seruants to attend vpon them there but to be further remooued from them and to be
will not be otherwise allured and euen those that at the first are drawne by violence to heare the word of God in continuance of time will come willingly therevnto for it is onely the word of god which must procure an appetite No man commeth vnto me saith Christ except my father araweth him And there is none of vs which doe now most willingly submit our selues vnto the gospell but at the first we came to heare it of custome because others did so or for noueltie or for some other such respect and we may hope so because the Lord hath promised a blessing to correction Correct the scorner sath Salomon and the foolish will take heede chasten this child for there is hope But as for these men their giuing was an argument or manifest shewe of their voluntary submitting of themselues to the Gospell because this releife was to be gathered by the consent or agreement of all churches chap. 8. 24. The reasons which haue beene alleadged to bring men by force vnto the gospel may serue also to prooue the like inforcement for releife if otherwise men will not be brought or incouraged therevnto 14 If we would but consider that the Lord hath put a blessing into the handes of distressed persons to bestowe vpon such as doe releeue them Iob 29. 13. then men would soone be brought to giue to the poore that they may pray for them Ezra 6. 10. It was the thing which made Darius so bountifull that they might pray for the kings life for the life of his sonne This releife shall make all good men desire after them greately which may be a very cheereful and comfortable assurance vnto vs that god himselfe doth regard vs when the seruants of god doth long after vs. As the Lord of Hoastes liueth saith Elisha vnto Ahab in whose sight sight I stand If it were not that I regarde the presence of Iehosaphat the king of Iuda I would not haue looked towards thee nor seene thee It is a great fauour to haue such a one speake a good word for vs to whose speech the prince wil most willingly harken but the poore beeing such as God hath promised to giue the hearing vnto it is therefore a greater benefit then we take it to be to haue them pray for vs. Those which reserue all their gifts vntill after their death doe neither giue any testimony that they trust not in vncertaine riches but in the liuing Lord neither haue they this benefit of prayer which is is here spoken of for to what purpose should men pray for them at such time when praier will do them no good As this benefit of praier should set more a worke at all times to be bountifull so when men are visited with sicknesse or any other greate trouble the hope of finding releife thereby should set them aworke to be bountifull for the Lord hath promised mercie to the mercifull 15 The Apostle beeing perswaded that he should not loose his wordes as if the thing which he perswads them vnto had beene already done he breaketh forth into thanksgiuing for it least any should thinke that he had spoken as much for releife as can possibly be saide or conceiued he saith that is an vnspekable gift of God and none of his ordinarie gifts to releiue the poore Saints of god the widows shewed the garments for the poore which Dorcas had made and that not after her death but whilest shee was aliue with them Act. 9. 39. thinking that if any thing would be a meanes to cause Peter to lift vp feruent grones vnto the Lord as he might restore her to them againe that would doe it FINIS