THE LECTURES OF SAMVEL BIRD OF IPSWIDGE UPON the 8. and 9 chap ters of the second Epistle to the Corinthians.  
Printed by john Legate, Prin ter to the University of Cambridge. 1598.   printer's device of John Legate, a compartment featuring heads, flowers and cornucopias, with the Royal Arms at the top, and four other blazons or coats of arms below (similar to McKerrow 185, with different crests) 
HONI SOIT QVI MAL Y PENSE   

❧ TO THE WORSHIPFUL Mis MOOR AT TAL mage Hall in Briset.  
THe motherly affection that you have borne towards many, and towards myself (good Mis Moor) puts me out of all doubt, that this speech of bountifulness and liberality shall find good entertainment at your hands. And I the more willingly commend these my labours unto you, because of the blessed memory of your good husband M. Moor, unto whose doings the Lord hath set a most visible seal, by that blessing wherewith he hath blessed your children. For whereas commonly the kindred, especially the children, are wont to cool the liberality of bountiful persons, yet it hath pleased God so to bless your children, that they have rather strengthened your hands in this work. This speech may perhaps seem to some to have some cunning in it. But being privy to myself of my simplicity in this matter, and knowing that the Apostle doth for the like respect make an open proclamation to all the world of the bountifulness of the Macedonian Churches, I have thereby been encouraged to say as I have said. Thus desiring the Lord to strengthen you in every good duty, and nothing doubting but that the God of all mercy which hath promised to show mercy to the merciful, will most assuredly comfort you in any distress of sickness, or any other trouble that your old years may bring in upon you, especially at the great day, 2. Tim. 1. 18. with thanks for all your friendship, I hearty wish you well to far in the Lord.  
1597. Decemb. 16. Samuel Bird.   

To the Christian Reader.  
TO the end, good Christian Reader, thou mightest see the strong arguments and the great variety of them which the Apostle doth use in this treatise of liberality and beuntifulnes, I thought it good first of all to Epitomise and to anatomise these two chapters: and as it were in a glass first generally to set them before thine eyes, before I come to the particular handling of them. For how soever coloured and rhetorical bravery as paintings lose their grace, unless they be looked upon a fare off: for after the sound of them, if a man would call to mind what is the substance of that which he hath heard, if a man in this manner shall come any thing near to take a good view and survey of any such speech, and shall look upon the joints of it, the force thereof is gone. On the other side toward sound arguments the nearer that a man approacheth unto than, the more mighty are they to allure the beholder to a liking of them. The second sight of them pleaseth a man better than the first.   
2. Corinth. chap. 8. 
Vers. 1. First therefore the Apostle doth move the Corinthians from the great work and grace of God bestowed upon the Macedonian Churches.  
2 Who notwithstanding they were in affliction and in great poverty, in which kind of estate men commonly think that they are to be borne withal though they do not think upon the poor estate of other men, yet even in this poor estate they relieved their brethren.  
3 And that more than their estate with ease could bear.  
4 Neither did they tarry until they were haled thereunto by the persuasion of other men: but of their own accord they offered, and that with great entreaty that their relief for these poor men, who notwithstanding their divers infirmities, were yet the Saints of God, upon whom all our delight should be set. They desired therefore that their relief for them might be received.  
5 Thus was their bountifulness even beyond our expectation, neither were they thus liberal to be favoured by the virtue thereof in some corruption, as some have been, which would give rivers of oil that they might be dispensed withal in their sins. But they resigned even themselves to the will of God.  
6 Neither did they content themselves with that that they were hardly able to give, but they moved others also to do this duty.  
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 commandment of God that you should give, yet that this duty may come more willingly from you, I have thought it good therefore rather to allure you thereunto by the examples of others.  
9 If a man shall think that the poor are not such worthy men, that for their sake a man should diminish that which he hath: how much more than might Christ our Lord have so thought.  
10 If you shall perform this duty, you shall have this comfort, that it was a thing done by advise and counsel: and therefore you may be bold to venture upon it, being such a duty as you yourselves also are already persuaded that it ought to be done.  
11 I would have you to consider, that when you have purposed to do this thing, yet it is not therefore done except you stir up yourselves anew to the doing of it.  
12 As for the charges of housekeeping or any such matter, never object it, for god only requires that we should give of that which we have.  
13 The Lord his meaning is, not that we should give unto those that have less need than ourselves.  
14 But that they in like manner, should give unto you, when you have need to be relieved by them.  
15 That there might be equality, and all indifferency used that may be.  
16 You may see that god his meaning is, that you should give, in that he hath raised up such an excellent man, to move you to this duty.  
17 For he was quickly moved even of his own accord, to perform that duty, that is wont to be accounted so thankeles: whereby you may understand what a good forwardness he hoped for at your hands.  
18 It should be a means to make you give more liberally, because you see that the collectors are excellent men, and will most certainly deliver that which you shall give.  
19 For how much you do detract from giving: so much do you detract from the glory of god, that is, to be magnified in the fidelity of those men: and so much the further of also are you, from showing a ready mind, having such encouragements to go by. For by the greatness of those that go upon this embassage, you may well think that the matter is great that is to be dealt in.  
20 21 The manner also of the dealing of these men, in the delivery of that they are put in trust with all: is such as none may doubt of their fidelity in this business.  
22 The diligence also that they will use, being encouraged thereunto, by the good hope that they conceive of you, should not a little move you.  
23 In that Titus was such a one, as the Apostle thought to be a meet man to be his companion, and fellow helper, in that great work of the ministery. And that towards themselves, which had so good experience of him: no man therefore needeth to doubt of his fidelity in this business. As for the other two brethren, they were the messengers, not of particular men, but of the whole churches.  
24 He doth therefore infer upon his former speech, that that which was done before them, was done before all the churches, whose messengers they were: who are even the glory of Christ.  2. Corinth. chap. 9 
If there were not some other special occasion, it were superfluous for me to write unto you touching ministering to the saints.  
2 For the readiness of your mind this way is such, that I boast myself of your preparation, (& that so long ago) to those of Macedonia, & this your zeal hath provoked many.  
3 4 But yet lest those, to whom I have so much boasted of you, should at their coming (to your and my further shame) find you unprepared: to prevent this great inconvenience, I have sent the brethren to give you knowledge of this thing before they come.  
5 That you may finish your benevolence, lest it being to be finished at their coming, 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 thrown into the ground; but the less you sow, the less crop shall you have: and the more you sow, the more plentiful will your harvest be.  
7 Always provided, that the manner of your sowing be with purpose of heart, and not only to avoid the hard opinion that those of Macedonia might otherwise have of you, for God requires of you that it should be your own will & your own deed.  
8 Neither be you afraid if you be bountiful, that then you shall never hold out in this duty, for God that hath given you a promise, is able also to perform it.  
9 For there is a general proclamation of this mercy, to all that will perform this duty.  
10 And we have a pledge of this his favour, in that he blesseth the sowing of the husbandman: so that thereby he hath wherewithal to maintain his family, and also to sow again (and that more plentifully) the next year after, he that doth the one will also perform the other.  
11 That thereby you might be made rich in the best thing, even in the liberality which being practised towards a people, that by the preaching of the Gospel have learned whom to thank for it, god also by this means may have that honour that is due unto him.  
12 For this sacrifice (as I may term it) is not only not a wasting in vain of the things that we have, being bestowed where need is, and fitting the necessities of those that are even our own flesh; but God also thereby hath that duty performed unto him, even the duty of thankfulness, that of all duties he doth most highly account of: and that not also by a few but by many.  
13 Howsoever god accepteth very well of thanks for every of his common mercies, yet when his great gift of humbling any unto the Gospel is acknowledged, because the world doth not make any reckoning of it: this thankfulness is acceptable unto God in the highest degree. Seeing therefore that thanks this ways shall be given unto God by means of our bountifulness, which being given in this manner is a token of the submitting of you selves thereunto. If any thing, than this thing should encourage you unto this duty. Besides this God shall also have thank for the good that redounds thereby even unto the bodies of men.  
14 In respect of yourselves, also your relief shall be to great purpose, for the lord hath put a blessing into the hands of afflicted persons, to bestow upon those that do relieve them. And those that of all men can do most with God shall pray for you. Besides this to have good men long to be in our company, to delight to heat of us, i● is a greater blessing than we take it to be, which notwithstanding shall come to pass by means of this duty.  
15 I am not able to express the excellency of the great gift of God, when he openeth men's hearts to relieve their poor brethren: and I nothing doubt, but that God will work this great thing in you. And therefore thanks be unto God so this uspeakable gift.   

THE LECTURES OF SAMVEL BIRD Upon the 8. and 9 chapters of the second epistle to the Corinthians.  
1 We do you also to wit brethren, of the grace of God bestowed upon the Churches of Maceaonia.  
2 Because in great trial of affliction their joy abounded, and their most extreme poverty abounded unto their rich liberality.  
3 For to their power I bear record, yea and beyond their power they were willing.  
4 And prayed us with great instance that we would receive the grace & fellowship of the ministering which is towards the Saints.  
1 THe scarcity of all things having been so long time upon our land, as our fathers never knew the like, it must needs be a very necessary doctrine that shall afford us help and comfort against it: especially if we consider how acceptable a service the relieving of our brethren will be at that time when we would most gladly be comforted. For though the Lord in mercy will reward every good work of his servants, yet by a certain kind of excellency the relieving of the poor members of Christ jesus is in a most special manner remembered, Matth. 25. Because therefore the holy Ghost hath set down his will unto us more fully and particularly touching this duty then in any one place of the whole Bible throughout: having purposed through the assistance of God his grace to speak of the doctrine of relief, I thought it good to make choice of this portion of scripture. In these two chapters the Apostle goeth forward to take up 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 told of a famine that should be throughout all the world, by means whereof the poor churches of jerusalem were in great danger of perishing, if they were not greatly relieved: whereupon the Apostle took order that the Gentiles might be moved to contribute unto them. Act. 11. 28. Gal. 2. 10. The Apostle therefore having moved the Corinthians in this matter, 1. Cor. 16. 1. and finding them not so forward as was to be wished, he provokes them again unto this duty, with a large exhortation, & with many arguments. 1 And because examples are of great force to draw men unto duty, he therefore certifieth them what the poor churches of Macedonia had done in this matter; by the which practice of the Apostle, we are taught this lesson: namely, that when we understand of any, that have dealt liberally and bountifully with their poor brethren in these hard times, that we should be talking to them of this matter, for it is a forcible motive to move them to this duty. When the commandment of giving is only stood upon, answer is wont to be made, that we should do so. But who doth it? when therefore we bring forth the parties that have done so, that shift is taken away. The argument that the Apostle doth here use is of very great force, in so much that when no other argument will prevail, this is thought meet even then to persuade, Rom. 11. 14. when the jews had rejected the Gospel. The Apostle thought that the telling of them that the Gentiles had received it, would be of force to recover them again. And to speak more particularly concerning this present duty; Solomon when he will move even the hard hearted usurer to leave off his hard dealing, and to be merciful to the poor, he useth no other reason but this that the Apostle hath here, Prov. 28. 8. namely to provoke him by the example of others: He, saith Solomon, that increaseth his riches by usury and interest, gathereth them for him that will be merciful to the poor. The usurer hath no such meaning that his goods should be so employed, but Solomon tells him that it will fall out so. And it were better that he himself should bestow his goods well, then that others should do it when it shall be no thank to him. If it should move the usurer when he is told what will fall out hereafter, when men therefore be told what hath been done already, it should much more affect them. Men commonly are wont to certify their neighbours of the estate of those that purchase and grow in wealth: but this is a means to work envy in them, and to move them to the like wordliness. The certificate that is here spoken of, is a thousand times better: for it raiseth up the affections of men to the love of mercy. We are also further to note out of the first verse, that the Apostle doth account it a benefit to the giver that he doth give. For the Saints of jerusalem were the men that were relieved, yet the Apostle saith, I certify you of the grace or gift of God bestowed upon the churches of Macedonia that were the givers. And this is agreeable to that saying of our Saviour Christ, It is an happier thing to give then to receive, Act. 20. 35. And Paul confirmeth this matter, Philip. 4. 17. when he telleth them that he was desirous to have them bountiful, not saith he, that I desire a gift: but I desire the fruit that may further your reckoning. The speech that the Apostle doth use is borrowed from the practice of such as use traffic one with an other in this world. As he that uttereth wares to any chappeman, the more he uttereth the greater will his gain be in the account when he comes to reckon: so is it in this matter. Men commonly account it a burden, a loss and an hindrance, but the Apostle calleth it a grace and a gift, that poor men should give as they did. If men had had the inditing of this story, they would only have told us what a great gift the Saints of jerusalem received of the Macedonians: but to have written thus, I do you to wit concerning the grace of God bestowed upon the Churches of the Macedonians: it would never have come into their head but we are taught to acquaint our mouths with such speeches. Besides other reasons if it be considered that in the fearful fall of many, it is used as an argument to assure men that they are not of that number when they are bountiful 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 now tell us what that grace was that was bestowed upon them, namely that though they were in affliction, yet were they not oppressed therewith, but had faith in the Lord, and rejoiced in him with joy of others, opened their hearts to give plentifully of that little which they had unto their brethren. By rejoicing in God, they provided very well for themselves in their affliction against worldy sorrow; for as in the body, cold diseases are healed by hot things: so in the soul, worldly grief is healed by godly joy. If men in their troubles would rejoice in the Lord, they would not then think other things, health, wealth, liberty, or any other worldly commodity so delightful: that for the want thereof they would fret against God. And if men will examine when they are overtaken of fretting, they shall find that at that time they did not rejoice in the Lord, that they did not delight in his word, musing much upon his faithful promises, until they were delighted therewith. A man cannot be always in grief, and we would gladly delight in something: if not in God, then in worldly matters, which when we see that we have not, than we fret; and here we see a difference between spiritual and fleshly joy. The one, if any thing falls out otherwise then well, the life of it is clean taken away: the other though it be hindered with troubles yet it still remaineth. The joy that he speaks of was in the Lord, which always remaineth good and gracious unto his servants, to minister matter of rejoicing unto them. Phillip. 4. 4. The rejoicing in trouble, and their bountifulness are both joined together, & are made one and the same grace: for when the heart is bend to bestow any thing, there is joy, the heart is opened and enlarged. On the other side, when the heart is oppressed with grief, it is so penned up that it is nothing ready to any duty. Hebr. 12. 12. Lift up your weak hands & your weak knees saith the Apostle. The wicked by buisiing themselves about other matters, labour to avoid the sense of evil, with sporting themselves, and by driving away fancies as they say: but the godly even from the affliction gather matter of comfort; The Lord will do me good even for this man's railing, saith the Prophet, 2. Sam. 16. They comfort themselves with this, that whom the Lord doth love, he doth chastise. When men are in trouble, they think that they are to be borne withal though they mind no man's matters but their own: but wherefore do you look so sad, saith joseph, to those that were in prison, Gen. 40. 7. And Paul a prisoner writeth comfortably for Onesimus. And the Macedonians in afflictions comforted and relieved the poor Saints of jerusalem. 3 By saying that they gave above their strength, his meaning is, not that they gave so that they were forced to take of others, as may appear in the 12. verse: for that were to rob Peter and to pay Paul. But this his meaning is, that besides giving as much as they were able: they wished also that they could give more; for as in straight hearted men, their will is not so large as their gift, though it be but a little that they do give. So in open hearted men, though they give as much as they are able, yet is their desire to do good, larger than the gift: they are so mindful to pleasure the party whom they love, that they forget themselves, 1. Cor. 13. 5. The Apostle doth offer himself to be a witness to testify in this matter. He no doubt, required of their estate, that he might be able to testify: otherwise the Corinth's might have objected, that every man, even those that have money enough, when any good bargain is offered; yet when there is any speech of giving, they will then be accounted poor men. The Apostle saith, that he can testify that it was not so with the Macedonians. And we are to observe, that although other Churches did contribute as well as those of Macedonia, as namely the Galatians, 1. Cor. 16. 1. and the Romans, Rom. 1. 5. 26. yet because those of Macedonia (though poor) were forwarder than the rest, therefore doth he make choice of propounding their example both to the Corinth's, and also to the Romans: for the Lord looketh not to the greatness of the gift, but to the greatness of the affection, which cannot be great in a rich man except he giveth very much. And therefore the Apostle doth not speak of the quantity of money which they gave, but he propoundeth unto them their giving above their strength, that thereby he might raise up the like bountiful affections among the Corinthians. 4 Their readiness in giving is further commended: for they did not stay until they were entreated, but they offer and that earnestly their liberality before they were entreated. The common manner is to think that men have need when they beg, or some others make request in their behalf, but these men saw that the Church of jerusalem could not choose but want, without any admonition. This forcing of men to go a begging is a very disorderly course: for those that have least need will be forwardest in begging: and therefore he that will not labour let him not eat, saith the Apostle. On the other side, many will be in very great extremity before they will beg. This forcing of men to ask is a shaming of them, nay it is a shaming of a man when another beggeth for him in his presence. For if a man be ashamed when a man must bring forth his own meat, being but a poor diet, and eat it in the presence of those that have a more liberal diet before them, 1. Cor. 11. 22. then is it a shame to beg other men's meat. The relieving of widows is called an honouring of them, 1. Tim. 5. when we account them worthy to be relieved: but shaming and honouring of them cannot stand together. That relief is most acceptable unto God, that is most comfortable to the parties that be relieved: but giving without begging is most comfortable: therefore that must needs be most acceptable. A man his friend may do many things for another which himself may not so well do, amongst which things this that is here spoken of, is one of them. In that the Macedonians did offer so earnestly before the Apostle would take it, it may appear that though the Apostle would feign have the poor relieved, yet he was wary & circumspect of whom he did take it; so that all that is offered, must not be taken neither for ourselves nor for others, but consideration must be had what is convenient. When Absalon bade David to a feast he refused to go, 2. Sam. 13. 25. for fear of being overchargeable: for when inferiors invite their superiors in a bravery, they are wont to be above measure in their provision: David therefore would give no encouragement to any such course. Otherwise except there be some special occasion, there is want of love in it. And therefore the Apostle doth make an apology in his own defence, when he refuseth the kindness of the Corinth's, 2. Cor. 11. 11. The cause wherefore he doth not receive the liberality of the Macedonians, before it was forced upon him with great entreaty was, because of their poor estate. Other causes also there may be of this refusal, as namely when a man seethe that the party that offers the gift, his other behaviour is not answerable and suitable to this pretended kindness: but that he seeketh thereby to insult upon his brother, and to give him to understand thereby, that he is able to bestow somewhat upon him. When a man by receiving a gift, shall abridge himself of that liberty that it is meet a man should have in his dealings & conversation with him, than a man is to give no allowance to any such matter, as may appear by the example of Abraham, Gen. 14. 23. For it is all one as if a man should sell his birth right for a mess of pottage. It falls out sometimes that when a man is to deal with a chapman, he will bid him to dinner, but he will make him pay dearly for it in the bargain. He doth again call the gift of the Macedonians a grace, thereby to draw men the rather to give. For that which makes men so loath to give is, because they think that it is their own, not considering that they are only disposers of the manifold graces of god, 1. Pet. 4. 10. as stewards, and must be countable to their master for them, whether they have used them to the best advantage of their master's credit. Luke, 16. 1. The name of grace will also take away the opinion of desert; Rom. 11. 6. And therefore David when he had made such goodly preparation for the most glorious temple that ever was in the world. 1. Chro. 29. 14. yet saith he, we have given thee that which is thine own. He calleth it the fellowship of the ministering, because the Apostle did go with the relief that was gathered, 1. Cor. 16. 4. For than will men be willing, when they know that the party that doth carry it, will distribute it faithfully. On the other side, we see how unwilling men be to give to proctors, of whose trust & faithfulness they may very well doubt: and that the poor houses for whom they gather shall have but a little of the collection. If therefore we will have men willing to give, we must be very careful to appoint such collectors as are of great credit with the consciences of such as are to give. It is not also to be omitted, that the poor here and throughout these two chapters, are termed by the name of Saints, which is an honourable title: and therefore when he will put the Corinth's in mind of the excellency of their estate, he telleth them that they are Saints by calling, 1. Cor. 1. 2. by sanctification is the image of God renewed within us. The Saints of God be those upon whom all our delight should be set, Psal. 16. 3. to move therefore ourselves and others to give to the poor, we are to consider that they are the Saints of God. The thing that makes us despise them and be careless of them, is the forgetting that they are rich in faith, and heirs apparent to the kingdom of heaven, jam. 5. 2. The Apostle was not ignorant that diverse of those whom he speaketh of were ununruly, and a man may think it a strange thing, that the Apostle needed to be prayed for in this matter; for who would doubt that coming with relief, of his being welcome unto them, yet we see he prayeth the Romans, cap. 15. 31. to pray for him that this his service might be accepted of the Saints, Act. 6. 1. If men be moved to contribute to poor scholars in the universities, from whence the Gospel hath sounded into all parts of the kingdom, answer is wont to be made, that they are so proud in their apparel, that it is pity that they should have any relief: now though some forget themselves that ways, yet all do not, and they make choice of the best. If men would accustom themselves to account them the poor saints of the universities, as the Apostle doth call the poor people of jerusalem by that name; and that also when he doth think upon their wants, Rom. 15. 31. than would men be more ready to give. The like may be said of the poor people of God every where. We account as well of other things, when they be in the hands of the poor, as we do when they be in the hands of the rich. In a market or fair, if a poor man will buy any thing, his money shall be as well esteemed of as the money of the rich: and if he will give but a penny more for a thing, he shall have it before another: his coin is as good silver as an other man's. And why should not sanctification be esteemed of as well in the poorer sort as in other men? The Apostle calleth them Saints which do now live, and needed relief, which is good also to observe. For if a man should be of the opinion of the papists in this point namely, to account no man a Saint whilst he liveth, what great heart should a man have to relieve any. On the other side, to consider that in the scripture the servants of God are not called Saints after their death, but only whilst they be alive: and after their death they have other names given them, as Kemnisius against the counsel of Trent, doth very well observe, may be a means to pull men from idolatry. True it is, that corruption is mingled with holiness, as water is mingled with wine; yet we call it wine and not water: so must we account the other Saints, though they have wants in them. The meaning of the Apostle, is not that only the saints of God should be relieved: for if thine enemy hunger, feed him. But howsoever we must do good unto all, yet especially to the household of faith, Gal. 6. they must have the privilege of an elder brother, even a double portion. If the alms of some few of the Papists which are forwarder in giving then their fellows, were examined by this rule, it would not dazzle the eyes of some men as it doth.  
5 And this they did not as we looked for: but gave their own selves, first to the Lord, and after unto us 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 being bountiful beyond the exhortation of the Apostle. The profession of the Gospel doth as it were, promise the relieving of their poor brethren, so that all that here of the one, will hope of the other: so that those professers which do not perform this duty, are called in the scripture clouds without rain. And it is dangerous in the highest degree to disappoint men of the hope which they conceive of them; for they are subject to the curse which was denounced by Christ against the fig tree, never fruit grow on thee hereafter. But these people are here commended for performing more than ever the Apostle did look for. And we know he looked that even a labouring man should give to him which hath more need than himself, Eph. 4. The cause of their liberality is said to be this, namely that they gave over themselves unto the Lord, they rezined their will to the will of God: when a man denieth himself, he will soon be brought to give where need is, and good reason it is that we should do so, for we are not our own 1. Cor. 6. We must not live to ourselves but to the Lord, referring all to his honour, Rom. 12. 1. here I am to do thy will, O Lord. When men were once subdued by the Gospel, they laid their money down at the Apostles feet, Act. 4. 35. and therefore it is said, they gave themselves first unto the Lord, and after to us by the will of God. Shall I, saith David, give unto God that that costeth me nothing, 2. Sam. 24. 24. 6 They are said to have done good, not only by their example, but also by their speech. For they entreated the Apostle to deal with Titus to go forward with that which he had begun. By this speech we may first of all observe the great modesty that was in the Apostle, who desired not to be accounted the only man that dealt with the matter of relief: but did most willingly acknowledge the forwardness of other men in this matter. When therefore we understand that others have dealt a long time together in inflaming the minds of men to a merciful regard of their poor brethren, it is meet that it should be thought upon. The minds of men are like to a fire of green wood; if in such a fire a man bestoweth much blowing and puffing, it may be that at the last a little blast setteth all on a flame: yet will no wise man attribute the flaming of that wood to that little blast, but to the long puffing that went before: so is it in this matter. Therefore our Saviour Christ when he will teach his disciples to be humble and modest, Other men, saith he, have laboured (meaning the prophets which were before them) and you have entrea into their labours, joh. 4. 38. It was of great force to move the Corinthians to liberality, when they were told that the church of the Macedonians did look to have it so: for men are loath but that other churches should have a good opinion of them. Besides this, though Titus was very ready to perform this duty, yet because he was loath to overcharge any, it was to be thought that he would be more sparing in his speeches this ways: but when he was encouraged thereunto by other, and those also poorer Churches, this no doubt did greatly embolden him unto this duty. By this means also the Corinthians could take the less exception against his speech. For if Titus alone of his own accord only had made this motion, answer might have been made, that Titus had no experience this ways, namely how many ways charges go out with them that have dealing in the world. But when other Churches which know what these charges do mean, do yet account it needful to contribute, this stoppeth the mouths of such as would gainsay this exhortation. These men did not only give, but they did also procure other men to give. If they had only given, though this had been much in respect of their poverty, yet otherwise the parties to whom they gave, should have received but a little. But when besides their own gift, they move others to give, this amounteth to a great deal. To move others to give is highly accounted of, 2. King. 4. 8. for because of this duty is the Sunamite so highly accounted of. And as in war, drummers are necessary to make others fight: but then are they most necessary when they also themselves will fight: then are such as stir up others to give most necessary. If men in a town or parish have any sparkle of zeal in them, such drummers will make them give. And if men can not stir up others to give immediately by themselves for want of acquaintance, yet should they be so zealous as to stir up by others, as the Macedonians moved Titus by Paul. It is no reproach but an honourable service, to beg for other men. For this that is here said of the Macedonians, is not spoken to their disgrace, but to their commendation. They were not of their minds that except they be the first movers, they will do nothing. A covetous heart is glad to take occasion to keep himself from duty by such excuses. These men that be so affected, may well be compared to resty horses, that will neither go of their own accord without the spur, and yet if they be spurred, than they will go backward. The badst servants think most scorn to be quickened up unto duty: but an humble minded man or woman will soon acknowledge that they stand in need of admonition: for otherwise we must take away preaching and all admonition. The manner also of moving Paul to deal with Titus is not to be omitted: for they acknowledge the forwardness of Titus in that he had already begun; so that they do not stir him up in a bragging manner, as if under the pretence of moving of him their meaning was to vaunt themselves above him: for such a kind of dealing would have hindered the persuasion. Besides this it should also have been dangerous to their own souls: they only as it were put him in mind of that which he had begun to do before in other churches.  
7 Therefore as ye aboundin every thing, in faith and word, and knowledge, and in all diligence, and in your love towards us: so even see that you abound in this grate also.  
8 This I say not by commandment: but because of the diligence of others, therefore prove I the naturalness of your love.  
As before he doth exhort them from the liberality of other Churches, so doth he now persuade them by their own forwardness in other things: that as they had faith, and had knowledge, and utterance, to impart this their faith unto others: and were also not idle, but diligent in their affairs and also loved the Apostle of whom they learned these things: so he would have them also abound in distributing unto other their poor brethren. When a man heareth or seethe others which are plentiful in giving, yet they cannot speak of matters of religion in so plentiful a manner as we can. We are then in great danger to set so light by this grace of God in them For we think they want that knowledge which we have, but the Apostle teacheth us a contrary lesson, namely that to those graces which he had commended in them, they should add this grace of giving also, 1. Cor. ●. 5. When a man heateth of any man of account, that can speak of matters of religion, more fully and plentifully then any of their profession and calling throughout the whole country, that he is a grave and a learned man, and of great judgement in the scriptures yet he shall be noted in liberality to be nothing suitable to that portion which God hath given him, not nothing answerable to the frankness of other men, which have neither that wealth nor knowledge which he hath: this is a great blemish unto him. And it makes men set less by those excellent gifts of knowledge and speech a great deal, than otherwise they would do. No doubt but that these men amongst the Corinthians which were thus rich in knowledge, gave something to good uses: or else the Apostle would never have vouchsafed to have made any honourable mention of their other gifts. But because they were more scant in giving, than men of meaner understanding, the Apostle would have them to abound in this duty also, which would give as great a grace unto 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 goodness. Those that have knowledge and speech in great abundance, are wont to be noted as chief men among the professors: when men therefore shall note them to be somewhat scant in giving, they will easily imagine that all other professors are far more scant, as in knowledge, so in giving: thus do men bring disgrace to the whole church of God. And it grieves a man when he heareth a man of knowledge noted for hardness, and be except he would be partial, cannot tell what to say in his behalf. 8 The Apostle would have this duty of giving to come naturally from them, as it were of their own accord: and therefore he saith, I say not this by commandment. He might no doubt have commanded them as they would answer to the contrary at their uttermost peril, when Christ shall come to judgement, 1. Tim. 6. 17. but for loves sake he chooseth to deal otherwise, that this duty might not be of necessity, but willingly, Philemon 14. Generosus animus, as one saith, facilius sequitur quàm 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 jesus Christ, that he being rich for your sakes became poor, that ye through his poverty 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 appear by their writing, in all duties did much look upon the pattern Christ jesus, even as painters look much upon the party whom they mean to paint out. When they would not have us stand upon our reputation, they allege the example of Christ, Philip. 2. 7. When they will move servants quietly to put up the wrongs and injuries of their masters, they bring forth the example of Christ, 1. Pet. 2. 21. When they will move husbands to love their wives, they allege the example of Christ. When they would have us not love in word but in deed, and to lay down our lives for our brethren, if need be, they propound unto us the example of Christ, joh. 3. When they will have us to begin to love our brethren, and not to tarry until they begin to love us, they propound unto us the example of Christ: So here moving us to liberality, he doth set before our eyes the example of Christ, who being the heir of the world, Hebr. 1. yet to make us rich, was content not to have an house to put his head in. If we think that the poor are not such worthy men, that for their sakes a man should diminish that which he hath, then much more might Christ think so. As therefore the Apostle saith in another place, Consider him, that is to say the greatness of him, Hebr. 12. that endured such speaking against of sinners: so is it said here, that even our Lord being rich, for our sakes became poor: and therefore when men will not give of their superfluity, they are far from following the example of Christ.  
10 And I show my mind herein: for this is expedient for you which have begun not to do only, but also to will a year ago.  
11 Now therefore perform to do it al● so, that as there was a readiness to will, even so you may perform it of that which you have.  
12 For if there be first a willing mind, 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 unto their consideration, advising them by saying, I show you my mind herein, we must not think but that this advise of his is to have the force and authority of a commandment. When the prophet David saith, that the word of God is his counsellor, psal. 119. 24. his meaning is not but that it should command him. But only his meaning is to allure them sweetly, and not to draw them by commandment to the duty of giving. He speaks as a mean man may speak to any supericur, for the counsel we know may advise the prince, though otherwise she be to command them: and when she doth follow their advise she is not drawn against her will: but sweetly alured by that equity, and reason, which she seethe to be in their speeches. In this manner doth the Apostle persuade them to this duty in this place: so that though he doth advise them, yet must we know that this his advise, is to have the place of a commandment. We must not gather as the Papists do from such speeches, that their be in the scripture, counsels and commandments: the commandments we must of necessity do, but for counsels, we are at liberty whether we will do them or no. And therefore those which follow the counsel and advise that is set down in the scripture, because they do more than the law requireth, do therefore works of supererogation, as those do that live a single life, that love their enemies, and do such like things. This is no such advise as men may choose whether they will do it or no: na, this and such like speeches doth magnify the word of God in that it is called our counsel, and in that the interpreters thereof, are called our counsellors: for thereby we have the prerogative of kings and princes. Who when any matter is brought unto them, are wont to send to their secretary to call their counsel together. So when we have any thing to do, we must call for our counsellors the Prophets and Apostles, and such as can interpret their writings unto us: for they are the counsellors of the world. In all thy ways, saith Solomon, acknowledge the Lord and he shall direct thee in his ways. And in these hard times, if men would know what regard they should have of their poor brethren, they should consult with these two chapters, wherein the holy ghost of purpose hath set down his holy will and pleasure unto us. The world thinks, that the ministers of the Gospel, take too much upon them, when they advise men in these matters: as if men were not wise enough to bestow that they mean to give, but that the ministers must advise them. But there is more wisdom required in this thing then the world is aware of: we know what became of him which refused to follow the counsel of the ancient, 1. King. 12. So when men shall choose rather to follow the counsel of wild young men, that would have a man spend that he hath at drink which are needless, then upon their poor brethren; we know what they may look for, with that rich man in the 6. of Luke. To move them the rather to follow his advise, he telleth them that it is expedient or profitable, for he that is wise is wise for himself as Solomon saith, proverbs 9 This argument that is drawn from profit, is wont to be in steed of a 1000 arguments: for tell a man thus, you are not your own friend if you take not this course, you have said enough: if he be persuaded of the truth of this saying, it shall be in steed of a thousand sayings. When Parents would have their children to work, they will let them have their own earnings, they know that if any thing will draw them to work, that will do it. How 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 year a go, only it was laid a side by reason of other matters, so that they were already persuaded that the thing ought to be done: so that he needed not to spend his time in proving that it ought to be done; for this was already agreed upon. A man may give for fear of law or for fear of discredit, for what will men say if I should give nothing: In this manner a man will give his purse to a thief, but to do this thing willingly is thankeworthy. This willingness is necessary as in all duties, so in this: otherwise a man shall have many pulbackes to keep him from this duty; the children and kindred think that all is to little for them, and yet we read that job had seven sons and three daughters, job. 1. 2. yet did he not eat his mursels alone, but the fatherless, did grow up with him, he saw none to perish for want of clothing, the stranger did not lodge in the street; men that are of that place which job was of, think that by reason of that countenance that they are to bare, & their children both whilst they live with them, and after their death, that little or nothing is to be given, especially when they have so many sons as job had and 3. daughters: But job was willing to give, and therefore was not pulled away by any such temptation from this duty. 11. Though they had a mind to give, yet were they slack in performing their purpose, for this makes men secure, when they have once a mind to give, they than never do mistrust themselves, they think than it must needs be done without any further endeavour. But we must strike the iron whilst it is hot, if we tarry whilst it be cold, it must have a new heating before we can work upon it: we must pray unto God when he hath given us the will, that he would also give us the deed. In respect of men, also there is cause why we should do things with expedition; for the deferring of hope is the fainting of the soul, and we should not weary the eyes of the widow. The reason why sometimes it is dangerous to do a thing suddenly, is because we have not thought of it sufficiently: but when a thing is rightly purposed there can be no danger in using all the expedition that may be. 12. Men are wont to object the charges of their family, which makes them that they cannot give much, and they are ashamed to give a little. The Apostle takes away all such delays, by telling them that a man must give according to that he hath, and not according to that he hath not: and this may minister good comfort to a man, for when one giveth what he may, it is nothing accounted of of the Lord because it is so little: but the Apostle doth assure us that if a man give according to his ability, God accepteth of it; And as in strength a poor man which useth that little strength which he hath, is better accounted of both of God and man, than some idle lusty fellow which hath four times his strength, and doth not use it. So he that hath but a little wealth, and yet doth well employ that little which he hath, is a great deal more to be accounted of then those idle wealthy men, that will not put forth themselves. Men in this matter must consider that they have to deal with God, from whom they can hide nothing: and therefore if they say that they give according to that which they have, being notwithstanding privy to themselves that they have a great deal more than that which is suitable to that which they give, men may then deceive themselves: but as the Apostle saith, God is not mocked, Galat. 6. 7.  
13 Neither is it that other men should be eased, and you grieved.  
14 But upon like condition at this time your abundance supplieth their lack, that also their abundance may be for your lack, that there may be equality.  
15 As it is written, He that gathered much had nothing over, and he that gathered little had not the less.  
When any is relieved the Apostle would not have it to be with the burdening of others. When men be behind hand, they are wont to get a licence to keep an alehouse, that thereby they may maintain themselves and their charge: for other poor men must come to their houses to spend that which they have, not caring in the mean time what shall become of their wives and children. This is contrary to the rule of the Apostle, for when the poor oppress the poor, it is like a raging rain that leaveth no food. In some places poor men will bestow their money at marriages, when the parties that are married, are a great deal wealthier than themselves: and their masters, though they say other men shall be as bold with them when they marry their children or servants, yet there is no likelihood that poor men will ever be so bold with them. The Apostle hath no such craft in his speech. Not but that we must give without looking for any such recompense. 14 Only the Apostle assureth them that there is no partiality in this thing. For if it should please god to humble the Corinthswith like want, he would then be as earnest with those of jerusalem to contribute unto them. 15 He bringeth forth good proof, that this mutual help ought to be amongst the servants of God, Exod. 16. 18. The people of Israel were fed with Manna for a time, that thereby they might understand in their ordinary food for ever, even when this Manna should cease, that they were not fed by their own labour or industry, but by the blessing of God, as we are taught, Deut. 8. 3. By this their Manna we may see as it were in a glass, how to order ourselves in our ordinary food. All the children of Israel were willed to gather Manna, and some of them gathered more according as they were more nimble or more strong than others, and so they laid it all on an heap: howsoever some gathered more than some other, yet none had more than an Homer full for his private use; by which means all had enough and none wanted. The Apostle would have us to make use of this matter: and although we have no Homer to measure our goods withal, yet seeing neither we nor our children after us, should be intemperate in eating and drinking, in apparel, in building in household stuff, or in any other matter, that overplus which we have should be bestowed upon others. True it is that we are to keep possession of that which God hath blessed us withal, as a strong man is to keep possession of his strength: but touching the use of our goods, we must do as hath been said. And if it please God to humble us with poverty, than those that have more than an Homer full, that is to say, more than they need, they must then do the like for us. If they did reserve of their Manna it did stink, it did them no good, Exod. 16. 20. it was full of worms: so when men reserve covetously more than needs, thieves, as Christ saith, break through and steal, the rust eats their coin, the moth consumes their garments: not but that among the jews some had more wealth than some other: for the elder brother was to have a double portion: but because he did maintain more in his family then did his younger brother, in the end all came to one reckoning. When in the Lord his prayer the rich make this petition, Give us this day our daily bread, they pray not only for themselves, but for their poor brethren. But when they have means in their hand to relieve them, and do it not, how then can they be said truly to make this petition? For as a man that prayeth for his own food, if he use not the means, he may truly be said to tempt God: so when a man desires the Lord to relieve his poor brethren, and God having put means into his hands to relieve them withal, and yet he will not employ them, what doth he else but dally with the Lord? And we are to consider that this bountifulness that is here spoken of, is to be understood of the Saints that do now live, least imagining them only to be Saints that are dead, we do as the Papists do, who in the scarcity of all things, had their dead imagined saints clad and covered with gold, silk garments, precious jewels, having wax candles set before them within & without the church at noon days, when many true Saints of God had no succour bestowed upon them.  
16 And thanks be unto God which hath put in the heart of Titus the same care for you.  
17. Because he accepted the exhortation, yea he was so careful, that of his own accord he went unto you.  
To move the Corinthians to relieve their brethren, he tells them what excellent men God raised up to deal in this matter with them: and as before he accounted it a grace to give, so doth he now account it a grace to stir up to giving. Men are loath to deal in such a matter as men commonly are hardly drawn to perform: and a man of a good disposition, if he hath wherewithal, had rather give all out of his own purse, then to be troubled with such a kind of business, if duty did not move him thereunto. What a tedious piece of work is it for a man to gather that which men are rated at, notwithstanding they cannot choose 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 think that they have more liberty. It is the Lord without whose providence not so much as a sparrow lighteth upon the ground. He hath a work in every man's mind as it pleaseth him. When Apollos was requested to go to the Corinthians, he had no mind to go at that time, 1. Cor. 16. 12. The Lord might have disposed so in like manner of the heart of Titus. But in that the Lord did otherwise dispose of his heart, they must needs see that it came of God; and therefore they were to yield to the motion of Titus in this matter, Gen. 24, 50. As the Apostle tells the Galathians, that they were not to do as they did, because it came not of God, Gal. 5. 8. james 3. 6. So they were to yield to Titus, because God stirred him up in this duty. And he thanks God for it: for the good works of the servants of god should cause us to glorify our father which is in heaven, & is the author of them, Mat. 5. 16. Titus was moved by man, but it was the Lord which put into his heart to yield to the exhortation. And we are to mark, the exhortation and the work of God his spirit are joined together. 17. He is said to be very ready of his own accord without any great hailing thereunto, And yet as there is no matter be it never so ready to take fire, that can be set on fire, be put to it: no though a man be ready to every good work, yet he had need to be exhorted thereunto: and the Lord accepteth of it when by exhortation we are brought unto duty, Heb. 11. 11. Act. 16. 14. The readiness which was in Titus to come is worthy of observation: for commonly our hearts are like paper oiled, that hardly receiveth the print of the pen. Fire is the thing whereby we dispatch most of our business in our houses, and a slack fire doth hinder our matters greatly: so doth a slack affection about any duty. And it was to great purpose to tell the Corinth's how willing Titus was to come unto them: for it was a sign that he had a good liking of them A man is loath to go to a place where he thinks he shall not be welcome. It is hope which sets a man a work to go to any place: It is that which lifteth up their feet to go any journey, which was a very good means to make them answer that good exhortation which he had of them.  
18 And we have also sent with him the brother, whose praise is in the Gospel throughout all the Churches.  
19 And not so only, But is also chosen of the churches to be a fellow in our journey, concerning this grace that is ministered by us unto the glory of the same Lord, and declaration of your prompt mind.  
18 Barnabas is the party that he speaks of Act. 11. 30. whose praise was in preaching of the Gospel. For not only the history, but the preaching of the Gospel, is called the gospel, Rom. 2. 16. Gal. 3. 1. because it is a means to make them give more liberally, when they see that such are the collectors as will certainly deliver it to the parties to whom it is given: therefore he meaneth these excellent men. And to the end that they might not doubt of the delivery of that which was given, he tells then that those shall go with it whom they themselves shall appoint, 1. 16. 3. divers will not give, though they be never so faithful which are appointed the distributers of it; they are wont to allege that they will give it themselves where they think meet. But if every man should do so, what a confusion would there be? And we see how the poor are forced to steal, and to beg, when every one that should give is left in this manner to his own devotion. For this is a true saying, that which all men regard, no man regards. But when there be parties appointed fit for the purpose, than the poor shall be regarded. Men are wont to allege, that they mean to give more than all the world shall be acquainted withal: but indeed the truth is, that none give less privately than those that draw back in a public collection. The thing which Christ reproveth Matth. 6. is, when men give privately to be seen of men they will do it in such manner as all the world must know it: such boasting in deed is like the cackling of an hen, who when she hath laid an egg every body must know what a worthy act she hath done. But otherwise for a man to give as his neighbours do, in a public collection upon a public agreement, this is not to blow a trumpet before him when he giveth his alms: and if he means to give any further relief privately, he may do it as closely and as secretly as he doth desire. Christ doth not condemn, but he doth greatly allow the fact of the poor widow that in a public collection showed her forwardness, in giving as others did publicly, and more frankly (considering her poor estate) than any of the rest. 19 He, the ambassador I mean, that was to go with the money, was not only commended for preaching, but he was accounted wise and faithful, and therefore fit for this present business. As much therefore as they did detract from this business and ministration, so much did they detract from the glory of God, and from the declaration of their ready mind that was sought therein. For according to the greatness of those which were to go upon that embassage, they might well gather of the greatness of the matter that was to be dealt in, and of that great desire they had to have the embassage to take place, Numb. 22. 15. This wisdom in appointing such excellent men, as it is to be followed in many things, so is it to be followed when men make their Wills. For let men give never so large legacies, yet if there be failing in the execution, all comes to nothing. The children which are to be fatherless, commonly are left to the courtesy of those which have iittle affection to them, but to that which they have: & have by virtue of their executorship most knowledge and opportunity to spoil them, ovem lupo, or it may be said of them that they commit the geese to the keeping of the fox. By marking thoroughly whether men deal justly and truly in their affairs, they shall know whether they be meet men to be their executors.  
20 Avoiding this, that no man should blame us in this abundance that is ministered by us.  
21 Providing for honest things, not only before the Lord, but also before men.  
What his meaning is, we may see 1. Cor. 16. 3. for there he saith, whom soever ye shall allow by letters, them will I send to bring your liberality to jerusalem. The Apostle himself was desired to carry this money, but he would not be alone in this business: but he would have witnesses that the money was faithfully bestowed. He which refuseth to offer himself to trial in such a matter, may well be suspected. It is but a vain thing to say god knows my heart, when I may make my truth and simplicity known also unto men. When men have any authority over those to whom they are to approve themselves, than they are wont to disdain to approve their doings unto their consciences. But if Paul that had the authority of an Apostle, might stand upon his own bare credit for the faithful delivery of that he was betrusted withal, better than any man in the world how dare any than that may a thousand times be rather suspected then the Apostle, stand so upon their own bare word, that no man may be so bold as to say unto them, how have you bestowed the money that you were betrusted withal. We are to consider of this the rather, because through the goodness of God, we are towards a reasonable order for providing for the poor. If those that have the money in their hands do not from time to time very carefully, as much as they may, approve themselves to the consciences of those whose money they have received, it is to be feared, that in a little time all will come to nothing: and therefore this is one of the things that must as strictly be observed, as any other thing whatsoever that belongeth to this business. And therefore I beseech those in the fear of God, that have and are to have the money that is gathered in their hands, as they love their own credit, and as they delight that men should be encouraged to the duty of giving, that the poor Saints of God may be relieved, that they would cause their simplicity this ways to be so seen, that he that runneth may read it, as the Prophet speaketh. Men can not be too careful of this duty: and therefore if they did cause to be drawn in a table what every man doth give, & what every poor man receiveth, and caused every such table to be set upon every church door throughout the town, it were a very simple and sincere and commendable order. The keeping of some overplus in their hands to relieve according as extraordinary occasion shall fall out, will mar all, except the people whose money it is do like of this order, and see as plainly how this overplus is bestowed as well as the other that is ordinarily bestowed. All executors may learn a good lesson from hence: they think they are not bound to pay any legacies, except men ask it them: notwithstanding it falleth out many times, that men know not whether they have any thing given them or no: or it may be they know not the time when it is due. And all that have to deal with receiving of money, have here a notable example given them by the Apostle. Men are wont to fly to the report of such, as either know not their doings, or else will not speak rightly of them. But the Apostle provided that no man might think otherwise then well of him. He had before his eyes continually the coming of Christ, which caused him to have a clear conscience both towards God and towards men, Act. 24. vers. 16.  
22 And we have sent with them our brother, whom we have oftentimes proved to be diligent in many things: but now much more diligent, for the great confidence I have in you.  
It is as we have heard, to great purpose, to know who be the parties which shall distribute that which is given: for it will encourage men the rather to give. If men shall distribute it at leisure they know not when, this will cause men to have little mind to give. He must therefore be quick and round and ready in his office that is this ways to be employed. Men had need to give good attendance upon those that are to give, or else their affection will cool quickly: and the poor that should have that which is given, can not forbear it any long time. So that the diligence the Apostle speaketh of we see is very necessary. And he doth put them in good hope of the party whom he doth commmend, because he had experience of his diligence in the like affairs: and he doth assure them that they may now much more look for the like diligence, because of that forwardness that he did not doubt to be in them. For seeing he was diligent when he had to do with a backward people, he knew that it would do him good to be diligent when he should have to do with such a forward people. Men commonly appoint such collectors for the poor as are of some pretty wealth; but to appoint such as will stay the dealings of their own private affairs to attend upon this public work, that will inquire who be sick, or who have more special need, and that will every manner of way bestir themselves in this work, this is the thing that is not once thought upon.  
23 Whether any do inquire of Titus, he is my fellow and helper to you ward: or of our brethren, they are messengers of the Churches, and of the glory of Christ.  
24 Wherefore show towards them, and before the Churches the proof of your love, and of the rejoicing that we have of you.  
That which the Apostle did speak before of those three excellent men in a large manner, adding other matters in the bringing of them in. Now to the end that they might the rather be moved with their excellency, he speaks of them altogether without the mingling of any other matter in the speaking of them, that their mind might not be distracted; but that it might wholly be taken up with thinking of them. Concerning Titus, he reports of him that he was his fellow and helper, and that to them ward. They were yoked together as it were in one and in the self same work. If therefore they made any reckoning of the Apostle himself, than they must needs think well of Titus, whom the Apostle made choice of to be his companion in so great a work. And he working in the work of the ministery amongst themselves, they need no other witnesses to approve of him but themselves: for he was the Apostles fellow and helper to them ward. As for the other brethren, they are the messengers not of particular men, but of whole Churches. If therefore the testimony of the churches be of account with them, they must then regard that testimony that is given unto them. 24 He doth therefore infer this upon his former speech, namely that that which is done before them, is done before all the churches. They were to the churches as committees be to the Parliament house. The whole ordering of the matter was committed to their fidelity. If in the mouth of two or three witnesses every word should stand, how much more ought it to stand in the testimony of whole churches. The churches are of the counsel of Christ, joh. 15. 15. and we know that a messenger coming from any one of the Counsel is greatly to be accounted of, but coming from the whole body of the Counsel he is much more to be esteemed. He would have them therefore to consider, that in these messengers they had to do with all the churches: and when they were before them, they were before all the Churches, who looked upon to give testimony how they stood affected to the relieving of the poor Saints of jerusalem. To this end he maketh mention of the glory of Christ: for if one man be the image and glory of God; if the Lord will have his glory shine forth in the pre-eminence of any one Christian, how much more is his glory represented unto us in the ambassadors of whole churches, 1. Cor. 11. 7. When any one of the poor members of Christ are offered unto us, Christ himself presents himself then unto us, as Math. 25. But here he presented himself after a more glorious manner. The Lord doth as it were glory in his faithful servants. Hast thou considered my servant job, saith the Lord unto satan, job. 1. Such excellent men are those that are here mentioned. They were such as would glorify Christ for any good work that they saw in any of his servants.   

CHAP. 9  
1 For as touching the ministering to the Saints, it is superfluous for me to write unto you.  
2 For I know your readiness of mind, whereof I boast myself of you unto them of Macedonia, and say, that Achaia was prepared a year ago, and your zeal hath provoked many.  
The use of writing is to certify the party to whom he doth write, of that whereof he is either ignorant, or else had need to be stirred up unto: but in neither of these respects was there any cause wherefore he should write to the Corinthians: therefore he saith touching the ministering to the Saints that it was superfluous for him to write unto them, yet because he had given forth every where to other churches how forward the Corinthians were; and by boasting thus of them he had as it were entered into bonds for their forwardness. In this respect it was meet that he should put them in mind of this matter. He useth a certain kind of speech called praeteritio: for he saith, that it is superfluous for him to write, and yet he writeth. His meaning is, that it was superfluous to stand long upon this matter in writing. He doth grant that they were ready enough of their own accord, and need not to be stirred up by writing; yet because he had boasted so confidently of them, and did thereby as it were enter into bonds in their behalf; in this respect he dealeth as one that is entered into bonds for another. And in such a case though a man thinks well of the party for whom he is bound, and doubts not but that he will pay the debt, yet because the forgetting of such a matter would be exceeding dangerous to the party himself, and to the party that was bound for him: the consideration of the greatness of the danger, will cause him to put the party in mind of the debt, though otherwise he would say nothing. He calls the gift of the Corinth's a ministering to the Saints, giving them thereby to understand, that they are but stewards to bestow the riches of God that he hath betrusted them withal, 1. Pet. 4. 10. The Lord had given him his riches as it were by a letter of administration, to give where need was. 2 Lest the Corinthians should think much of the commendation that he gave of the Macedonians, as if he had made the Corinthians no body in respect of them: or as if he had discredited them unto those of Macedonia, he telleth them that he was so far from it, that he did boast of them unto those of Macedonia. And as he took an occasion to stir up the Corinth's by the example of the Macedonians, so did he in like manner stir up the Macedonians by the forwardness of the Corinthians. Corinthum was in Achaia. The Apostle would not have spoken so of them, except he had seen some good forwardness in them. Company makes even a dull beast to go faster: and therefore the Apostle is much in provoking by examples. And here we see how wisely the Apostle dealeth with the churches of God. We see in both these epistles how plainly he doth reprove the Corinthians, and yet when he speaks to the Macedonians of them, he saith that Achaia was prepared a year ago: so that as he commended the Macedonians to the Corinthians for that they had already done, so doth he commend the Corinth's for that they were prepared for to do. And here we may see the right manner of dealing with the churches of God. When we are to deal with themselves, we are to open unto them their wants most faithfully: but when we are to speak to others of them, we are then to commend that that is good in them. To encourage Titus that was to go amongst the Corinthians, he speaks reverently of them. If, saith the Apostle, I have boasted anything to Titus of you, I have not been ashamed: for our boasting was true. But when he dealeth with themselves, howsoever he gives God thanks for that good that was amongst them, yet doth he plainly admonish them, 2. Cor. 7. 14. We see how the Apostle doth move by the example of others: and therefore when we have an example of strangers that dwell in our own kingdom, we are very bad scholars if we learn nothing by them: their poor are well set a work, none of them goeth a begging: they go sweet and clean, so that they may be admitted into any honest company.  
3 Now I have sent the brethren, lest our rejoicing over you should be in vain in this behalf, that ye as I have said be ready.  
4 Lest if they of Macedonia come with me, and find you unprepared: we, (I need not to say you) should be ashamed in this my constant boasting.  
5 Wherefore I thought it necessary to exhort the brethren to come before unto you, and to finish your benevolence appointed before, that it might be ready and come as of benenolence, and not of sparing.  
3 Before we heard what hope he had of them, now he doth join a godly fear to this his hope: res est solliciti plenatimoris amor. Howsoever the suspicion and fear that is void of love, is condemned in the scripture, 2. Sam. 10. 3. yet that jealousy that is joined with love, and that doth stir us up to duty and watchfulness over those towards whom we carry this godly jealousy, is greatly commended in the scripture, 2. Corinth. 11. 2. job 1. 5. It may be, saith job, that my sons have sinned. Shame we know is a casting down of the mind, and leaveth it void of all comfort to support itself withal. The fear of this shame made Ezra rather choose to hazard life and goods and all that he had, rather than he would bring upon himself this shame, Ezr. 9 22. This shame caused him that he would not ask any help of the King to whom before he had said, The hand of our good Goa shall be upon us without any such help from man. To prevent therefore this so uncomfortable a thing, he thought it good to send the brethren beforehande to prepare them, lest that those of Macedonia finding them unprepared they should be ashamed.  
6 This yet remember, that he which soweth sparingly shall reap also sparingly, and he which soweth liberally shall reap also liberally.  
7 As every man wisheth in his heart, so let him give, not grudgingly, or of necessity, for God loveth a cheerful giver.  
6 To move them the rather unto liberality, he doth liken it unto sowing, and he tells them that as the husband doth not think that his seed is lost when he doth scatter it into the ground, but that he shall gain greatly by it: and therefore he will not sow sparingly, lest he should have but a thin harvest, but he will sow as much as he is able that he may reap accordingly. He telleth them that the case so standeth in giving. The hope that the husbandman hath of his harvest causeth him to break up his ground to fallow it, and to twy fallow it, and to sow it, and to harrow it: and all this pains is taken in hope of a good harvest: for harvest is that that promiseth great joy unto them: in so much that that great joy that is brought unto us by Christ jesus, is likened to the joy in harvest, Esai 9 3. 7 He telleth them in what manner they should give, as a man wisheth in his heart. A man must not tarry till the time of collection doth come, and then to give as shall come into his mind: but as in all other duties, so in this he must purpose before hand what he meaneth to do: Dum in dubio est animus paulo huc atque illuc impellitur: and therefore men are willed with purpose of heart to clean unto God, Act. 11. 23. And therefore we read that Daniel determined before he came to the trial what he meant to do, Dan. 1. 8. He would not have them give as of necessity, his meaning is not but that we should enjoin ourselves of necessity to serve God, as in all other duty, so in this. And because we have a naughty nature that is against all duty, therefore ought we to offer violence and to force ourselves to do well. But when a man shall give by reason of that opinion that his neighbours would otherwise have of him, desiring in the mean time to have spared it, if by any means this might have stood with the saving of his credit: to give of necessity in this manner is that that is here condemned: he moveth us therefore to cheerfulness in giving, by telling us that God loveth a cheerful giver. The love of God is so comfortable a thing, that it is able to sweeten the most sour receipts of affliction: and therefore the Apostle tells men that they should hold themselves very well contented with affliction, because it is an argument of his love. Whom God doth once love he doth always love: and therefore his unchangeable decree is described by loving of jacob, Rom. 9 The end of giving is to cheer the parties to whom we do give: when a man therefore shall give a thing in such manner, as if he thought the party to whom he doth give unworthy of it, than the end of giving is not observed. When men shall give a gift with their hand, and call it back again with their speech or countenance, this takes away the comfort of the gift: gratia ab officio quodmor a tardat abest. He that is under, may soon think that he is despised and accounted a burden to the world. Men therefore should give in such manner as all such thoughts may be kept from them. When men have never a word with them which may persuade their gests that they are welcome, it makes their cheer a great deal less than it should be: for it is a true saying, that welcome and the signification thereof is the best cheer. How therefore was the father in the entertaining of his son, he brought forth the rob, he put rings on his fingers, he caused a fat calf to be killed, come saith he let us eat and be merry. It is reported of a merciful man that he was wont to say to the parties to whom he gave any thing, I am as willing to give it as any man is to take it. How cheerful was Lydia in entertaining of the Apostle: If saith she, you think that I am faithful to the Lord, then come into my house and make account that I make reckoning of the company of the servants of god. Thus she constrained them to eat of her meat, Act. 16. 15. How comfortably did Abraham entertain his gests, he did run to meet them, that they might see how welcome they should be unto him, though he knew them not, and therefore could look for no benefit from them. The Lord would make Abraham a pattern of this cheerfulness: and therefore though the angels which he sent unto him, stood not in any need of his meat: yet to take a trial what comfortable entertainment he would give unto them, he offers them unto him in such a manner as if they had stood in need of his entertainment. So in like manner the Lord could give every man enough to live of himself if pleased him and that with as little cost or trouble to him, as if he gave him nothing. But because his meaning is to take a trial how well and lovingly men will bestow their goods: he doth therefore offer his servants in their wants unto them Abraham considered that these men were weary in their journey, that their feet were weary with their travel, especially traveling in the heat of the day, Gen. 18. 1. 7. To refresh them that ways he offers them water for their feet, and a cool fear to sit in under a green tree that they might rest themselves: and because he saw their hearts needed to be comforted after their travel, he tells them that they shall have a little bread to comfort them that ways. His meaning was to make them good cheer, but least that the fear of putting him to too much cost should stay them from coming in unto him as it stayed David from going to Absalon, 2. Sam. 13. 25. He therefore only maketh mention of a little bread: and he doth reason with them from the providence of God, that God his meaning was that they should come into his house, and therefore he gave them occasion to come that ways. We see how courteously he behaved himself towards them as if he had been beholding to them and not they to him for coming into his house. It is a rare thing not to be somewhat insolent, and to think that they may somewhat over look the parties to whom they have given entertainment disdaining in the mean time to take the like entertainment at their hands upon the like occasion. notwithstanding the Apostle would have it to be made mutual and so consequently cheerful cheerful, 1. Pet. 4. 9 For it taketh liberty away from a man when he hath to deal with those which are otherwise his equals, if there be refusal to have the entertainment mutual. Abraham makes mention to his gests only of a little bread, but he goeth in to his wife and wills her to make ready with all the speed that might be five cakes, and he caused butter, and milk, and veal to be brought in before them: he would not say to his guests you far not so well every day at home; but he makes little of that which he set before them: he stands by them to bear them company, for it appears he had dined before they came. This cherfulnesse is highly commended by Christ jefus, and is more regarded than the meat itself, Luke, 7. 44. For though the Pharise set meat before Christ, yet because he used no cheerfulness in entertaining of him: he therefore magnifieth the poor woman before him & saith, I entered into thy house and thou gavest me no water for my feet, thou gavest me no kiss, thou didst not anoint my head with oil as she hath done. Thus we see how and why the Lord loveth a cheerful giver, and that if we will have assurance that God doth love us, which love of his is the cause of all the benefits which we receive from him, then may we give cheerfully.  
8 And God is able to make all grace to abound towards you, that you always having all sufficiency in all things, may abound in every good work.  
The cause of the uncheerfulness in the giver, is because he feareth himself should want; the Apostle tells them that God is of tha power, that they need not fear any such matter, but that they shall have enough both for themselves and others. The cause of all error is because men do not believe the scripture, nor the power of God, as Christ telleth the Saducees: he doth first therefore commend the power of God unto them, and afterward the scriptures. The principal prop that Abraham had to uphold his faith, was to persuade himself, that he which promised was able also to perform. In all the articles of our faith, it is most necessary that we should be persuaded of the power of God, for how shall we believe that God made heaven and earth, that Christ was borne of a virgin, but by believing that the power of the highest did overshadow her: the like may be said of all the other articles of our faith. We having therefore the same word of god to warrant that which the Apostle here speaketh of; why should we not believe the one as well as the other. The meaning of the Apostle is not to reason only from the power of god as the Papists do when they would make us believe that the bread in the sacrament is turned into the body of Christ, because god is able to make it so, for Christ could have turned stones into bread as Satan would have had him to have done, but he would not do it: so that although it be a good argument to reason from the power of god, when we are already certified of his willingness in the thing, yet when we cannot be persuaded of his willingness in a thing, it is in vain to speak of his power. The scripture telleth us that it is not the will of god, to have his body to be made of a piece of bread that the heavens must hold him until his second coming. The word of god telleth us, that all the miracles that Christ wrought, they were apparent to the outward senses of men, in so much that they were astonished, and said we never saw the like in Israel. In that therefore there is no such thing seen in the sacrament, it is plain that there is no transubstantiation; but in a thousand places we are taught that god will abundantly recompense the liberal person. We see therefore that the reason of the Apostle is good, although the reasons of the Popish Church be not good: the Lord is able to fill them will all sufficiency, for he is called the god of all sufficient. By sufficiency he doth not mean that they shall have that which is sufficient for their own use, which notwithstanding is a great mercy of God to soul and body. For we see how many torment themselves that have not a contented mind: they are never satisfied, for he that loveth silver shall never be satisfied with silver, as Ecclesiastes saith, neither shall such have any use of that they have, Ecclesiastes 5. 9 On the other side, he whose heart God filleth with sufficiency, hath as much joy continually as any other man hath, for that little time he is at a feast, Prov. 15. 15. For the Lord therefore to give us a contented mind, is a great benefit even in respect of our own private use. But the sufficiency that is here spoken of is also to give to others, as appears by the latter part of the verse, by which words we may also see to what end we should use that sufficiency that the Lord hath given us, namely to abound in every good work. We see what good thoughts be in the hearts of the servants of God, when God giveth them abundance in respect of the thoughts that be in the minds of wicked men in their abundance. Is not this great Babel, saith Nabuchadnezzar, that I have built, Dan. 4. 27. Hamon bragged that he was promoted above the princes of the King, Ester 4. 11. Soul, soul, take thy rest, saith the rich man, Luk. 12. 19 But what saith David after his glorious victories, what an indignity is it, saith he, that I should dwell in an house of Cedar, and that the ark of God should remain in curtains, 2. Sam. 7. 2. Is there any left of saul's house, saith he, that I may show kindness unto him for jonathans' sake, 2. Sam. 9 1. He sent to all the places where he had been entertained, 2. Sam. 30. 26. We must not bestow a little and the worst of our goods upon the poor and upon good uses, but our first fruits, or the chief of our goods, Prov. 3. 9 Exod. 34. 26. Gen. 4. 4. the fattest must be bestowed upon the service of god, Malach. 3. 10. Worldly minded men that are only given to getting, when they should entertain strangers which have occasion to come to town, think the time lost that is spent that ways, and that such matters should not be stood upon: notwithstanding the Apostle saith, give yourselves to hospitality, Rom. 12. 13. And why should men think that the bestowing of time about the well using of their goods, should not be much more acceptable unto God, than the getting of them, especially seeing the Scripture when it speaketh of the getting of them, it saith. use the world as if you used it not, 1. Cor. 7. But when it speaks of the well employment of them it saith, give yourselves thereunto, be not forgetful of it, Ebr. 13. 2.  
9 As it is written, He hath sparsed abroad, and hath given to the poor: his benevolence remaineth for ever.  
The Apostle proveth the truth of that which he had affirmed in the former verse, namely that those which give shall have wherewithal to give still. He doth prove it by the scripture. The scripture is so certain a thing, that if any that hath lived amongst us, with whom we have been very well acquainted, should rise from the dead, and tell us from the experience of that which he had seen, that unmerciful rich men are tormented in fire, yet should we believe the scripture a thousand times more than his report. They have the writings of Moses and the Puophets, saith Christ, if they believe not them, neither will they believe though one rise from the dead, Luk. 16. The Church of Rome doth go about to lesson the authority of this argument, by saying that if any make a question about the meaning of any place of Scripture, than the scripture must not be judge in this case, but the Church. But we read in the 4. of Matthew, that when Satan abused the scripture and said, It is written, He shall give his angels charge over thee, that thou dash not thy foot against a stone, that Christ did not fly to the judgement of any other, but makes the scripture alone of itself to justify and to uphold itself: It is written, saith he, thou shalt not tempt the Lord thy God. He that giveth to the poor, saith Solomon, dareth unto the Lord. The Lord gives them a bill of his hand that he will see them paid with advantage. And it is a strange case that men will believe every mean man upon a bill of his hand, and yet the Lord as if he were a bankrupt, when he offers his bill it will not be taken. The blessings that the Lord hath bestowed already upon the rich, in making them as it were the elder brothers should make them to be good to their younger brothers. But this because it is black-work, the Lord will not stand upon it: & because in any case he would have them provided for, he is content to enter into bonds, and to become surety for the payment thereof. The poor are the men that we should give unto: for howsoever rich friends may feast one another sometimes, yet our usual feasting should be for the poor, Luk. 14. 12. We being much given to outward things, because bidding of the poor hath not so much show nor glory in it as hath the bidding of the rich, therefore we are wont to delight more in the one then in the other. But if we shall consider we must avoid the lust of the flesh, the lust of the eye, and the pride of life, and that those things which are highly accounted of amongst men, are abominable unto god: then we shall be of another mind: give strong arinke unto him that is ready to perish, Prov. 31. saith Solomon. We must bid the poor to our houses notwithstandingour collection money: for there was a collection in Christ his time, Mark, 12. 43. And yet we are taught that we should bid the poor, the blind, and the lame; many be the things which may encourage us unto this duty. In respect of God, he liketh best of those duties which are done to our brethren, without having any respect unto ourselves, when they are done with a single eye, not to rebound upon ourselves. In respect also of the poor, it must needs be more comfortable to them, then to other guests: for it may be they eat not one good meal in a month, and the full despiseth an honycombe, but to the hungry man every sour thing is sweet. It will help men also against that disdain which is naturally in men, for when we admit them to eat at our table, it is a token that we do not disdain them. It is a means to stir up ourselves otherwise to be merciful unto them: for when we see nothing but plenty, when we hear of nothing but plenty, it is an hard matter then to consider of the estate of poor men: but when we see them, and talk with them, if it be done warily without upbraiding of them by their poor estate, then are we besides feeding of them, otherwise comfortable unto them, for because they were not brought up as we have been, they cannot tell how to apply themselves in their speech unto us, therefore should we apply ourselves unto them. We must consider that as no other duty, so is not this pleasant unto our nature, but when Christ commandeth it, that should make it pleasant: If we would consider that every duty doth consist the denying of ourselves, than we shall easily see that this pleaseth God better than the being in more delightful company: and it should make it delightful, when we consider that those that do thus, Christ will set them down at his table, he good himself and in his own person attend upon them, Luk. 1237. his meaning is that he will give them most comfortable entertainment. It remaineth now to speak of the end, for the which this testimony of scripture was especially alleged by the Apostle, namely to assure those which give, that they shall have wherewithal to give still. And we may see the truth of this, as it were by a demonstration: when rich men be much in bidding one another, it asketh great expenses, for they look for a sumptuous entertainment being accustomed to a plentiful diet at home: but the poor being acquainted with a mean diet, a little provision will content them: so that by this means, besides the excess of riot which is wont to be by reason of the great variety of dishes, and length of time great charges are also prevented. When men bid their rich friends, they are wont to set out their wealth & their port with plate and other furniture, as he did of whom we read in the first of Hester, to show the glory of his kingdom. All these things be avoided by bidding of the poor, so that men shall be able to bid them still, that their benevolence may remain for ever: neither shall they only have wherewithal to give, but they also shall have a mind & a good will to give, which is as great a gift as a man can wish to he in a man. A man is in no request which is not ready to bind others unto him by kindness. Kindness to other gifts is as the face to other parts of the body: This kindness also is unto all other gifts, as the spirit is unto the body; for it is the life and mover of them, for otherwise they be as dead in ourselves. Only by kindness are they conveyed to others, even justice itself without this bountifulness is as an handsome: and comely body is that hath a crabbed face upon it; even the withered vine tree is more regarded than is thestately oak, because of the goodness thereof.  
11 Also he that findeth seed to the sour, will minister likewise bread for food, and multiply your seed, and increase the fruits of your benevolence.  
12 That on all parts you may be made rich unto all liberality, which causeth through us thanksgiving unto god.  
10 He confirms his former speech answering an objection; for it might be objected that there is not the like reason of the poor, that their is of the field, for the one is not so yielding as is the other: he telleth us therefore that it is god that causeth the earth to be thus yeldable: & we having the promise of god that he will cause that to be as yeeldable unto us, as that is which is scattered upon the earth, is as mighty & as willing to perform it the one way as the other. Whether we understand the speech in wishing manner, that God will minister food, or whether it be set down as a promise, it is not material: for we must pray for nothing, but for that for the which we have a promise: and if we have a promise for any thing, we may be bold to pray for it, and we are sure that we shall have it. As the Lord therefore doth give to the husbandman that soweth his ground not only that which is sufficient for the maintenance of his family, but he giveth him also seed to sow his ground again, & so doth he from year to year: so he that doth as it were sow his money upon the poor, the Lord doth not only give him wherewithal to maintain his family, but he giveth him also to sow upon the poor from year to year, he giveth him ability and also mind to do it, for to him that hath shall be given. On the other side, he that is miserable continueth miserable still, though he hath never a child and knows not for whom he gathereth his money: yet he hath no heart to bestow any thing, god will not honour him with any such honourable service. 11 This having of an heart to bestow his goods, is the thing that deserveth the name of riches, as Christ teacheth us, Luk. 16. 12. For as an owner is worthy to be accounted more wealthy than 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 grave with him, Rev. 14. 13. and God in mercy will reward them with an everlasting reward. But of the other riches, it is said, naked came I into to this world, and naked shall I go out again. He doth stir them up to bountifulness by the blessed fruit, and from the comfortable effect thereof; for it causeth even the most excellent duty, even the duty of thanksgiving unto God, which duty because it is repeated in the next verse, I will therefore then speak of it. In the mean time we are not to omit it, that he saith it causeth thanksgiving through us, meaning through the ministry of the gospel: if it should be bestowed upon a profane people, where by reason of their unthankfulness god should have had no honour by them, this might well have cooled their affection from giving: for without the gospel men are unthankful, Luk. 6. 35. they swallow up the blessings of god without sense. But if relief be bestowed where the gospel is, than god shall not lose his honour: for your relief through us causeth thanksgiving unto god, saith the Apostle. If relief be bestowed upon rogues and vagabonds, god can have no such honour by it; but when relief is bestowed upon such have been taught, that the means whereby men are comforted are as it were the hands of god whereby he conveyeth nourishment unto them, than god shall have honour.  
12 For the ministration of this service, not only supplieth the necessities of the Saints, But also is abundant by the thanksgiving of many unto God.  
13 Which by the experiment of this ministration, praise god for your voluntary submission to the gospel of Christ, and for your liberal distribution to them, and to all men.  
14 And by their prayer for you, desiring after you greatly for the abundant grace of God in you.  
15 Thanks therefore be unto God for his unspeakably gift.  
He commendeth gîuing of relief, first because their necessities are relieved, & then because thereby also god is glorified. But before we speak of either of these, we are to consider of this word service; the word doth indifferently signify any sacrifice that is offered unto god or any public office that a man is called unto. But because the drift of the Apostle is to stir up unto relief, we are to take it in the first sense, for that is fit for this purpose than is the other: especially seeing this term, a word I mean of the like signification is used to set out the excellency of relief, Hebr. 13. 16. Act. 10. 4. Lest the baseness of the parties upon whom we are exercised in giving of alms should hinder this duty, we are told that in this duty we are attennding upon the person of god himself, in the doing thereof we do as it were offer sacrifices unto god himself. In a family every man is desirous to be employed about those duties that concern the master or the mistress herself, as to be their chamber servants, to attend upon them there: but to be further removed from them, and to be occupied in duties in outhouses where they shall seldom see their master, though these services belong to the serving of their master, yet being out of their master's sight they think that they are out of their mind: and therefore they had rather choose the former services that were spoken of before rather than the other. The Apostle therefore tells us that the giving of alms is the best kind of service that a man can devise. Christ calls those the great commandments that concern god himself, and the other that concerns men are like unto them. This therefore in some sense being one of those great commandments, the Lord in mercy must needs give a great reward thereunto; it is said that relief supplieth the necessities of god his servants: men it may be had rather do duty to those that have not such need of their help, but this kind of service is more acceptable unto God, for it is a better proof and argument of sound love, than that service is which is employed 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 love doth descend and not ascend; and therefore it is observed that the grandfather or the father doth love the child or the nephew, better than the child or the nephew doth love the grandfather or the father. In giving we must have respect to the necessities of men, which is a thing not so well thought upon, whereof it cometh to pass that men will have much speech about the provision for some, but about the provision for some other they will have no speech at all though their necessity be much greater. To have respect unto the necessities of men in giving, is much more acceptable than to give hand over head: & therefore if men would sit down and inquire and take the names of such as stand in need of help, in the places where they dwell, to consider of them accordingly: this though it be troublesome yet it is a great deal more acceptable than penny or twopenny dole. For the thing which a man must aim at in giving, is to distribute to the necessities of the Saints, Rom. 12. 13. Act. 2. 45. For men must honour the poor in their kind, as they honour the rich in their kind. And as to give the more honour to him which is less honourable, can not be done without offering wrong to the more honourable person. So to honour those poor saints that have most need with the les relief, can not be done without offering contempt unto them. The other good that comes by giving is thanksgiving unto god, we must be thankful unto the means as the scripture teacheth us, Kings 8. 66. Rom 16. 4. But the lord must be the centure and the resting place of our thanks, this thankfulness is said to be better than any sacrifice psal 50. we are much called upon for it, as psal 107. the passover, the sacrament of the supper, were of purpose ordained to stir us up to thankfulness. The cause wherefore the forbidding of meats is accounted the doctrine of devils, is because it taketh away occasion of thankfulness. 1. Timon 4. 3. The thing whereby the servants of god have moved the lord to look mercifully upon them in their affliction hath been the vowing of thankfulness. The thing which hath troubled the godly in their troubles and griefs hath been this; namely, that the duty of thankfulness hath then been greatly diminished, joel, 1. 13. Seeing therefore that this excellent duty is procured by giving relief, this should be a notable motion to make us forward this ways: and he doth amplify the matter when he saith that thanks shall be given by many. Many knowing the hardness of those times, no doubt prayed unto God to open the hearts of men to regard their poor brethren: and when they heard that God had opened men's hearts they could not choose but be thankful, 2. Cor. 1. 11. When many join together in the duty of tankefulnesse, it makes those which do give thanks, to be more fervent in that duty: even as many sticks being laid upon the fire makes the flame the greater; and the Lord loveth fervent prayer and fervent thankfulness, jam. 5. 16. The honour of a King consisteth in the multitude of subjects; so doth the honour of God consist in the multitude os those which are truly thankful unto him.  
13 They will praise God not only for their maintenance and relief but because that thereby they testify their true subjection to the Gospel, as chap. 8. 5. for the gospel came from the jews whom they were to relieve: for we read, Act. 8. 4. that by the persecution of Steven those that kept altogether at jerusalem before, were now scattered, and preached the word every where amongst the Gentiles, in so much that it is alleged as a reason by the Apostle: wherefore he would have the Gentiles contribute to jerusalem, because the Law came out of Zion. If the Gentiles be made partakers of their spiritual things, their duty is also to minister unto them in carnal things, Rom. 15. 27. saith the Apostle. We of the Gentiles were wild olives, and therefore were to be planted into the natural olive before we could thrive. It is said Zachar. 8. 23. that ten men of all languages of the nations, shall take hold of the skirt of him that is a jew, and say we will go with you, for we have heard that God is with you: so that we see that the thanks that God should have by this, should not be only for relieving of them, but for a greater and a more excellent consideration. So that we are taught hereby, especially such of us as are ministers of the word of God, wherefore and for what cause we should especially rejoice when God moves his people to have any comfortable consideration of us, namely not so much because our bodies receives some refreshing thereby, as it is an argument that they have felt sweetness and comfort in our ministery, this should make us triumph for joy, for it makes the Angels in heaven to rejoice, Luk. 15. as it did also the people of the jews, Act. 11. They did profess the gospel before, but this that the Apostle here speaks of was an argument that it was the gospel I mean with much power amongst them. In that the Apostle doth so much commend the [voluntary] submitting of a man's self to the truth, it is a question with some whether men are to be forced to the exercises of religion: but it is plain that they are to be forced thereunto by such as have authority. For though the Lord doth not like of that man's service that cometh to the place where his honour dwelleth with a constrained mind, yet he liketh well of the service of the magistrates in this form of duty, which is so willing to have others be brought to religion that he forceth them thereunto when they will not be otherwise alured: and even those that at the first are drawn by violence to hear the word of God, in continuance of time will come willingly thereunto: for it is only the word of god which must procure an appetite. No man cometh unto me, saith Christ, except my father araweth him. And there is none of us which do now most willingly submit ourselves unto the gospel, but at the first we came to hear it of custom, because others did so, or for novelty, or for some other such respect: and we may hope so, because the Lord hath promised a blessing to correction. Correct the scorner, saith Solomon, and the foolish will take heed, chasten this child for there is hope. But as for these men their giving was an argument or manifest show of their voluntary submitting of themselves to the Gospel, because this relief was to be gathered by the consent or agreement of all churches, chap. 8. 24. The reasons which have been alleged to bring men by force unto the gospel, may serve also to prove the like enforcement for relief, if otherwise men will not be brought or encouraged thereunto. 14 If we would but consider that the Lord hath put a blessing into the hands of distressed persons, to bestow upon such as do relieve them, job, 29. 13. then men would soon be brought to give to the poor that they may pray for them, Ezra, 6. 10. It was the thing which made Darius so bountiful, that they might pray for the king's life & for the life of his son. This relief shall make all good men desire after them greatly, which may be a very cheerful and comfortable assurance unto us that god himself doth regard us, when the servants of god doth long after us. As the Lord of Hosts liveth, saith Elisha unto Ahab, in whose sight sight I stand; If it were not that I regard the presence of jehosaphat the king of juda, I would not have looked towards thee nor seen thee. It is a great favour to have such a one speak a good word for us, to whose speech the prince will most willingly hearken: but the poor being such as God hath promised to give the hearing unto, it is therefore a greater benefit than we take it to be, to have them pray for us. Those which reserve all their gifts until after their death, do neither give any testimony that they trust not in uncertain riches but in the living Lord, neither have they this benefit of prayer which is is here spoken of: for to what purpose should men pray for them at such time when prayer will do them no good. As this benefit of prayer should set more a work at all times to be bountiful, so when men are visited with sickness or any other great trouble, the hope of finding relief thereby should set them awork to be bountiful, for the Lord hath promised mercy to the merciful. 15 The Apostle being persuaded that he should not lose his words, as if the thing which he persuades them unto had been already done, he breaketh forth into thanksgiving for it: & lest any should think that he had spoken as much for relief as can possibly be said or conceived: he saith that is an unspeakable gift of God, and none of his ordinary gifts to relieve the poor Saints of god: the widows showed the garments for the poor which Dorcas had made, and that not after her death, but whilst she was alive with them, Act. 9 39 thinking that if any thing would be a means to cause Peter to lift up fervent groans unto the Lord, as he might restore her to them again, that would do it.  
FINIS.