never looks after the performance of it A man goeth by an Hospitall and saith he will give them somewhat when he comes backe againe and when he comes backe he thinkes not of it Imagine what you will although you forget it yet it stands on account in Gods booke hee will call you to a reckoning for it and if you sneake away and will not pay the shot the Lord will take it upon your bodies and soules in hell For you must not thinke to passe a vow to the Lord in a good mood for a good purpose but the Lord will take it and exact it at your hands Therefore let every man lay downe for himselfe God intrusts every mans selfe he trusts every mans honesty This should be a great comfort and a meanes to provoke us to be true to God Let every man lay by him in store For if every man should have brought it presently to the poore mans box it might have beene thought to have beene done out of a present passion and that he would have taken it out againe afterward after it was cast in if he might have had leave But for a man to be constant in it to let it stand by him a moneth or two moneths or a quarter of a yeare that hee saith and resolveth this they shall have whatsoever become of me I will not abate a penie of the stocke of God of the stocke of charitie when he saith Let every man lay up by him in store his meaning is that God will call every man to account if hee bee inconstant and forgetfull of his vow and promise the Lord will not let such a one escape As whatsoever God hath prospered him with 3 The measure First what is this that he must put apart whatsoever God hath prospered him with so we may turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ei bene successerit s placuerit but the word is a rare word and therefore it is diversly expressed by Interpreters some say that which is fit some say that which hee thinkes good and these are true for there is no man herein compelled to do any thing but what he doth out of his owne heart of his owne free-will The Lord loves a free-giver a chearfull giver and hee will have no constraint Yet Expositors come not neere the glory of the word for it is a metaphor taken from Merchant-venturers that cast their goods into a bottome it may be halfe their estate sometimes it may be sometimes all and if God give them a good voyage they are made if not then they are downe the winde undone So it signifies a good journey or a good voyage you have the word twice over in the Scripture both before and after this In Rom. 1.10 saith the Apostle I pray to God continually if God would give me a good journey to come to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is used here hodos a journey heodos a good journey As the Lord is pleased to blesse a man in his trade and course of life so the word is used in 3. Ioh. 2. Beloved brother I desire of God that thou mayest have a good journey that thou maiest prosper and be well and in good health as thy soule prospereth that thou shouldest have a good journey in all things So by these two places you understand what is the meaning of the word that whereas all the provision of the life present here is made upon casualties there is no man can tell when he sets up how the Lord will blesse him before the yeares end some runne bankrupt some againe get by the mercie of God the Lord sets up one and brings downe another Men in their trading here be as Merchant adventurers upon the Sea there is as great adventure on the Land as on the Sea and there is not greater danger there then here so when it pleaseth God that the ship comes well from the sea that it brooks all that it escapes all rocks and pyrats and comes home full fraught then all the neighbours rejoyce about it and shew their joy by shooting off peeces of ordnance for the great benefit they have received and give thanks to God by this merriment So when a Merchant man upon the Land drives out his Trade by his frugalitie and good husbandrie and by his just dealing keepes a good conscience to all men and the Lord raiseth him out of his 100. l. unto an hundred and twenty or more the Lord requires some custome to be payed some impost money there is some scot and allowance to be made Therefore I say we must pay this tribute it belongs it is due unto God For this good journey for this prosperous and good voyage he hath given thee out of this thou must lay up somewhat for the poore Saints Thou must reserve that which is fit for thy person what is fit for thy children and family God gives thee leave to doe this but thou must leave a remnant still for the poore according to the good iourney that the Lord hath given thee The Lord it may be hath multiplied thy hundreds to thousands thou must therefore remember the Lord thy God that hath given thee this great increase and abundance above all that thou couldest hope or conceit in former times for what was every yong beginner that now is growne rich let him say himselfe thou wouldest have beene glad of the tenth part of that that God hath enriched thee with and now the Lord hath multiplied and encreased thee oh let thy hand againe be inlarged toward God and abundant to him that hath so abounded in grace and mercy to thee and as the Lord hath given a man a good iourney a good way and passage a good trade and prospers him that he thrives in his calling so let him againe doe the workes of mercy for the God of mercy But these things that remaine are so full of matter and variety and I have beene so troublesome to your patience already that I must reserve the rest that remaines untill the next time The second Sermon 1 COR. 16.1.2.3 Now concerning the collection for the Saints according as I have ordained in the Churches of Galatia even so doe you In the first day of the Sabbath or of the weeke Let every one of you lay up by himselfe a treasure of whatsoever God hath prospered him c. THere is no point in all divinity that needs more cleare propoundiâ—g and more earnest prosecuting then this of Almes-deeds and brotherly benevolence For men are wondrously and by a strange motion of the spirit of God brought unto it against the current of nature every man thinking that that which is given is lost that it is cast away and there is scarse any man perswaded that he that gives to the poore lends to the Lord although it be a common speech in every mans mouth Therefore the Apostle being appointed by the Church of God to have a speciall
I assent to that which is written in the Gospel and because I hope for a reward at the resurrection therefore I give almes to my brethren I exercise works of charity and doe good to my fellow members because that one day I hope to be proclaimed a member of the Sonne of God Upon this work therefore followes all the rest this is that great worke of the Lord which is called The worke of the Lord by way of excellency All good things be the workes of God It is true but the worke the singular worke of the Lord is this whereby hee raised his Sonne from the dead the totall of our faith and resurrection the onely thing that makes us assured of salvation Rom. 10. If thou beleeve with thine heart and confesse with thy mouth that God hath raised Christ from the dead thou shalt bee saved saith the Apostle Behold the whole worke of salvation runnes upon this and though there bee other things required for hee that beleeveth must bee conformed to the glory of God which hath raised his Sonne yet the maine and chiefe point of a mans salvation is this that hee beleeve and confesse that God hath raised his Sonne Iesus from the dead and that he shall give life unto those that are dead and those things that were conquered hee shall make them more then conquerers This is that that saves a man 2. Part the degree Abound Bee abundant alway in the worke of the Lord. It is not onely necessary for us to worke the worke of the Lord but we must bee abundant in it God doth require of us an eminency for it is true that unto him that worketh by the grace of God that he hath received there is a commendation and a testimony due unto him yet notwithstanding if hee rest satisfied with his small measure hee cannot aspire to this dignity to partake of the conquest of Christ because he doth not abound in the worke of the Lord. Abound in the worke of the Lord that is bee abundantly able to comfort thy selfe in this matter of the resurrection and to comfort others that shall come to take comfort of thee The childe of God must abound as a River that keepes not the water that is in it for it selfe but disperseth it to the dry ground so the children of God must abound in the worke that they have by the Lord in the worke of charity in the worke of beliefe and apprehension of the Articles of their faith In every thing the Lord will have them abounding creatures In the first beginning it was the blessing of the Lord increase and multiply Gen. 1.20 we see of two creatures hee made a great world by that blessing upon it And as in naturall things much more in spirituall a man must increase and multiply he must not stand at a stay but abound and goe forward Hee must abound not to supererogation as the Papists would have it a man cannot be so abundant as to have enough for himselfe and others God knows he that hath the most hath too little for himselfe for it is the merit of Christ that must doe all For this is the meaning of the Apostle where he saith Bee abundant in the worke of the Lord that is that they should not content themselves with that measure that they had received there is more before forgetting that which is behind and pressing forward So that if a man have done that which is good he must not think that he hath done enough but he must goe forward in well-doing and not bee weary Whatsoever good worke the Lord hath in him to crowne and accomplish it with perseverance it is that that makes up all the graces of God and that is it which he saith here 3. Part. The extent Alway A grievous thing it is to bee set to worke there is no man can endure labour and worke especially the work of the Lord is hard and contrary to flesh and blood which is made easie by the grace of God but when a man hath begun he thinkes he may safely with a good conscience leave off after a short time and so he falls to be cold in his profession of those good things which formerly he contented himselfe withall Hee that hath beene in the service of God from his youth a long time hee thinks he may take some respite in his old age he thinks his earnestnesse and fervour and heat of zeale in his youth may admit some kinde of allay and his former zeale may be a sufficient defence for it A man that hath given to a poore man hee thinkes hee hath beene very beneficiall when hee hath given so much and hee bids him come no more at him hee hath done so much for him already When a man prayes when hee hath done his devotion in the morning he thinks whatsoever occasion comes hee shall have no occasion to pray till night And so in the course of al holy matters we grow weary of the service of God so the Apostle cuts this sluggishnesse away tells them he would have them be as a fountaine he would have them abound never to be exhausted never to be drawne dry as the fountaine runnes alway so the fountaine of grace in Gods children it runs continually To what purpose is it to give a poore man a peny to day and see him starve to morrow hee had as good give him nothing at all hee were as good have died to day it is but a dayes respite the charity of Gods children must bee perpetuall let them give as they are able but let them give continually let them pray continually let them reade continually let them meditate on the works of God continually let them rejoice let them give thanks continually let them approve the works of God continually let them satisfie doubting consciences continually let their fountaine be alwayes running let there be no stop in the fountaine of grace when it hath once begun let it goe on in a happy streame and flow unto all the inheritance of God I beseech you beloved be alway abundant in the worke of the Lord. This worke of the Lord the resurrection bee abundant in that and in all the rest of the works of the Lord because the Lord is alway plentifull to you in mercy so be you plentifull to him in good workes to draw this mercy of God upon your owne soules Now followes the reason of all and it is indeed a sweete contentment to every Christian man Knowing that your labour is not in vaine in the Lord. There is no signe more ridiculous and frivolous then the labour in vaine for a man to wash an Ethiopian for a man to wash a brickâ— for a man to take paines for that which is not worth his labour if it be atchieved or which he cannot possibly atchieve If their labour had beene such as this then the Apostle should wish them to their losse to their great
neighbourhood of men we are to imagine that some know God and feare him though some do neither Therefore let us labour to make much of Vse and to keepe this admonition and reprehension that the children of God that do well may not bee discouraged and that others may not bee permitted to do evill nor suffered to go on in their foolishnesse But that there may be a difference made and yet no particular set down For here the Apostle doth not name them but he leaves it to their owne breasts to consider of He chargeth them not maliciously to make them scandalous to the world for that way hee might have made them desperate but he leaves them to God that knows them The Lord knows that all are not alike among you that there is a company among you that are of the same profession that are not equall to the rest in the knowledge and feare of God But he doth not name them because he would leave them to repentance to commune with their owne hearts Psal 4 4. that every one might examine his owne conscience whether he were the man or no. And lastly he concludes all with which I will consider I speake this to your shame That is I desire not any way to destroy you but to build you up whatsoever I can do or whatsoever I am appointed to do in the Lords worke it must be to edification and not to destruction There is a certaine shamefastnesse whereby a man is wonne to God It is an excellent beauty in a man or woman to be modestly shamefast to blush at that which is unseemely to be afraid of that which is unhonest The forehead being the seat of shame and the cheekes the testimony What is received from the Rainbow above appeares in colours beneath and is reflected on the lower clouds These testifie for God of the temper of the heart and affections God hath put a law of difference within men whereby they are able to discerne betweene good and evill And this shamefastnesse if it were well mannaged it would bring a man by the grace of God to loath sinne and to be circumspect of his wayes But wee take a course in the world to overwhelme this shamefastnesse and to make this modest shamefastnesse meere clownishnesse There is no man so farre from brave and Courtly behaviour as a blusher those that have shamefast affections those that have a divine touch and tincture of holinesse in their face there are none accounted so base as these And men now will prescribe certaine ages how long men may be ashamed and after that they thinke it is a shame to bee ashamed It is true that it is a shame for a man to do that which is shamefull but never to be ashamed for it for as long as there is shame in man there is hope of grace there is hope of conversion that he will turne it shewes that he cannot endure the burthen of that that is shamefull A man that blushes would faine be out of the roome where he is he would faine quit the company he would not heare such things as he he areth nor see such objects as he seeth for a man is loath to bee noted for one that is conscious in any kinde Therefore the grace of God seconding this naturall affection if wee bee carefull to maintaine it in our selves it would bring us to a happy condition to be one spirit with the Lord. For so we are when wee hate that which hee hates and when wee love that which he loves when we would not have that in our selves or in our friend or in our company which â—od likes not of It is a gracious complexion which is to be maintained and cherished the grace of God would bring it to this perfection if it were maintained in us But this impudent looke this base behaviour and such as the devill hath devised to take away shame from men it is this that hath brought men from all their glory and made them to fall as bruit beasts into all manner of sinne without shame or conscience I speake this to your shame And I hope there is shame and grace left in you that you will not despaire for I speake it to winne you not to destroy you Let this shamefastnesse put you in minde what you ought to have beene and make you ashamed of what you are in respect of what you should be and so let it be a meanes to reduce you As the wise man saith there is a certaine shame and confusion of face that brings a man to the grace of God Almighty namely when he is ashamed of himselfe and his courses and opens his wants and confesseth his sinnes unto God that he is not able to indure his wants There is another shame unto ruine when men do that which is evill and harden their foreheads and have sinnowie and steely necks such as are without feare or compunction As the Lord speakes of his people that they had made their faces of brasse Jsa 48.4 and their necks of steele When there is such a fearful conclusion as this it makes a man or woman the sonne or daughter of shame and confusion Therefore let us intreat the Lord God to worke these naturall affections in us and to sanctifie them to us and they will teach us many things These nâ—turall affections of feare and joy and sorrow and shame these naturall things being in us if God rule them if God sit on them and ride upon the asse they will carry him into Ierusalem by the mercy of God Let us take heed that we maintaine these things that we may have the knowledge of good and evill shining in our consciences that accordingly we may beare it in our countenance For when a sinner is ashamed he comes naked and confesseth his fault before God and his brethren and entreats the mercy of the one and the love of the other that God may take away his afflicting hand and that his shame here may keepe him from eternall shame in the world to come Which the Lord grant FINIS 1 COR. 15.35 But some man will say how are the dead raised with what kinde of bodies do they come Foole that which thou sowest is not made alive except it dye THis is the question of an idle and ignorant man to which the Apostle frames an answer Foole that which thou sowest c. Here begins that marvellous part of this Chapter Which containes a plaine declaration of the rising of the dead from naturall arguments So that all the body of nature doth preach a resurrection to us and there is no one change or vicissitude in the things of this world but it hath some steppe of this doctrine in it This is that which the Apostle declares throughout to the end of the Chapter And as Austin saith all the frame of nature doth make open proclamation of the certaintie of this doctrine Aug. if we attend to the voyce
the stroke of death beause it must needs be so for this corruptible must put on incorruption and this mortall must put on immortality and to assure us of the necessity of the glory that shall be it cannot faile but it must needs come so to passe as the Lord hath promised Oportet it must be so There are certaine bonds that have passed from God to man by the promise of the Almighty that bindes him to it For the word of a King is a King to a man as Demosthenes saith Demost Therefore God hath bound himselfe unto us by his word and by the promises he hath made and likewise we are againe bound by the necessity of congruitie by the necessity of fitnesse that these things should be so For it is of absolute necessity in regard of the fall of Adam and of our corruption that wee have contracted thence that we should not enter into that blessed incorruption till wee have put off this corruption which wee have contracted There is no medling for a sound man to come to them that are in the Pest-house nor there is no conversing for a man that is well in his wits with them that are in Bedlam there is no mingling of Sheepe and Goats together there is no blending of light and darknesse of Christ and Beliall there can be no communion and fellowship betweene corruption and incorruption It is impossible that the corrupt body of man should be able to entertaine and receive that incorruptible crowne of heaven it will burst him in his feeble abilities As is said of Semele that when Iupiter appeared unto â—â—r in his full glorie shee was exhausted by meanes of his Majestie shee expired and lost her life So it is true and certaine this weake vessell cannot endure heaven this corrupt body cannot abide incorruption no more than Gunpowder can endure the approach of fire for it will be swallowed up of it Therefore the Lord prepared a habitation and tabernacle for it in the earth that by the earth hee may bring it to be capacious of the glory they shall receive Therefore there is this necessity that the Apostle saith It must be thus And this necessity is in three respects First in respect of the soule when it is seperate from the body The soule is a part of a man and the body is a part of a man as well as the soule although it be not so great and so excellent a part as that but seeing that God hath appointed that a body and a soule shall alway make a man we cannot say therefore that the body is a man or that the soule is a man but onely by way of eminencie But we must needs take the soule as long as it is seperate from the body to be a thing imperfect for it is not so much blessed as it shall be when the body shall be re-united unto it It is blessed as much intensively but not extensively not in respect of the societie company with the body with the glory and beauty and that joy of the holy Ghost which shall be extended every where as well to the body as to the soul This the soul wants and therefore they lie continually lingring thirsting in expectation Apoc. 6.10 How long Lord holy and true They desire to be restored to their bodies they be naked now the sword is out of his scabbard now the Lord hath drawne them assunder notwithstanding they are both in â—â—e hand of God But then the Lord will again return the sword into his scabbard when he hath clensed pollished it that it shal never afterward be seperated In this regard it must needs be that corruption must put on incorruption For the soule by the hand of God is made uncorruptible and immortall but the body is made both corruptible and mortall therefore that the one may fit the other the Lord must make it by a strange wondrous change he must make this corruption put on incorruption that is he shall so mold the body by lying in the earth that he shall make it by the power of his hand hee shall make it capable of that great incorruption which hee shall give it when the soule and the body shall meete together in one The second reason of this necessity is this because the good God hath ordained in justice to performe all things and that according to that which a man hath done in this flesh 2 Cor. 5.10 for we mst receive according to the things that we have done in this flesh whether they be good or evill as the holy Apostle saith Therfore the Lord will have this corrupt body which hath suffered paine here on earth this body which hath suffered for Gods cause this body which hath suffered death this body which hath endured the flame and persecution this body which hath suffered hunger and thirst and nakednesse this body that hath suffered infamy and ignominy reviling and opprobries as the Lord Iesus did for our sakes this body which hath bin so brought under and made as it were a laughing stock to the world which hath bin made a refuge of scornes this body which beares the prints marks of the Lord Iesus Christ about with it Gal. 6.17 this body which hath bin in martyrdom so ignominious to the sight of the world though it have beene noble in the sight of God this body that hath born all the brunt and toyl labour in affliction this body must be glorified againe for that it stands with Gods justice that every man shall receive according as hee hath done in this flesh whether it be good or evill Therefore it must needs be that this corruption must put on incorruption and this mortal must put on immortality this very body that hath suffered must be honoured that as it hath suffered many evill things for Gods cause so it may receive many good things for its owne cause for the mercy of God which shall be revealed upon it And lastly it is necessary it should be thus Oportet it must needs be that the body must goe to incorruption Aquin. by the way of corruption as Aquinas well noteth because of the conformity of the members to the head Our Lord Iesus Christ went this way therefore we that are his servants must not look to be above our Master Luke 6.40 it is enough that the servant be equall to his Master Christ is our head he is our Master he could not come to immortality but first he died he was mortall before he was immortall and though he were not corruptible although there was no change in his body to corruption yet he was mortall there was a change in the colour there was a change in his strength and life these things were in him for hee was dead these things cannot consist but in him that is dead So much as he was corruptible hee had it for our sakes hee was mortall hee
thrust us out of and we shall be well enough for we have Gods assistance to keepe us in that is the first instruction Then secondly be stedfast and unmoveable that is in respect of outward enemies which come with great violence in your open profession to displant and dislodge you Be not moved that is be not blowne away with every blast of doctrine be not shaken with every earthquake that sathan moves unto us be not removed out of your seat be not removed out of the point of that seat wherein you were set before for so the words are be not removed from the point including a marvellous perfection that a man must keep him constant to the very point of the place that he is in the devill oft-times seekes to remove men and although he cannot altogether remove them out of their place out of the seat of their holy faith and profession yet hee will remove them from the very point of their place he will make them dispute of some points he will make them doubt of some things hee will make them question somewhat No saith the Apostle suffer not any motion to come upon you not so much as the shaking of the place wherein you are the great mother the earth that beares us all when the wind which is in her bowels and concavities cannot break forth then the earth shaketh but the child of God must be stronger then the earth he must not be shaken although he shake concerning his obedience yet not concerning his faith which still is planted in the Lord upon the Cube Christ Iesus Behold here is the duty of Gods child those that are truely grounded upon Christ they must be like a house built upon a rock that when windes or weather come they cannot prevaile against it so strongly it is built that all the waters are broken against it but cannot downe with it Saith St. Austin While the waves of the sea threaten the ruine of the house Aug. they are turned into froth so while they seeke to ruinate the house of God which is like to the Mountaines of Ierusalem which stand fast for ever and cannot be removed It it like the Army of God that keepe their station This is the duty of every true Christian As for false hearts that will turne their religion upon every trouble and will suffer themselves by disputations to be brought from that to another way these have no part in the victory of Christ but they are foyled tumbled under by every temptation that Satan brings upon them for there is not any place for staggerers and cowards nor for any but those that apprehend truely this victory by a demonstrative faith in Christ There is no other meanes whereby they can lay claime to the victory of Christ besides this for by faith wee stand Rom. 9. and it is that onely which layeth hold on the conquest by Christ The next thing that he exhorts them to doe after they bee setled in the faith is that they bee carefull to extend themselves to good works Iam. 2. for faith without works is dead therefore hee saith alway abounding in the work of the Lord. Where we are to consider Division of the Text into 4. parts First the object the worke of the Lord. Then the degree of it abound in that worke Then the extent of it alway And the reason followes after Because you know that your labour is not in vaine in the Lord. If your labour were in vaine I would not wish you to make any continuance in that course but because your labour is not lost therefore beloved brethren be stedfast and unmoveable in the worke of the Lord c. In the worke of the Lord. Every good thing may bee termed the worke of the Lord both in respect of the beginning from whence it comes and in respect of the reference and end of it to which it tends All good works are from God there is no good thing in us 2. Cor. 3.5 that is in our flesh Wee are not sufficient to thinke a good thought all is from God Therefore as there is no good thing naturally in us so there is nothing that is good that comes from us naturally but it is from the Spirit of God so they are called good in respect of the Originall from whence they come Every good gift saith St. Iames and every perfect worke also Iam. 1.17 is from him that is the Father of lights That is one reason why every good worke is called the worke of the Lord. Againe every good thing is called the worke of the Lord because it is referred to the Lord and is done for the Lord. Matth. 25. So whatsoever good worke is done to these it is done to me All is for him and for his glory as it is hee that gives the power of the worke so the effect and fruit of the worke is to be returned to him hee that gave the beginning of it hee also is to have the end of it So the worke of mercy is the worke of the Lord. This is true but it is not that worke of the Lord that the Apostle speakes of in this place The worke of the Lord is not every generall worke but some particular peculiar thing The Fathers therefore are in divers opinions but I will stand upon the choise and best of them Some thinke that the worke of the Lord here is the Gospel Abound in the worke of the Lord that is in the Gospel which Christ came to preach himselfe which he came to testifie and witnesse by his death and passion that is the worke of the Lord that glorious worke by the which we are all saved Be stedfast in the profession of that holy Gospel Another opinion of the worke of the Lord here is that it is the worke of charity to the poore which is true it is the worke of the Lord. But I take it the best and principall sense of the worke of the Lord in this place is the Article of the Resurrection Bee stedfast in the worke of the Lord that is be stedfast concerning the Article of the Resurrection for this is the worke of the Lord and upon this all the rest depends set up this and all the rest will follow take away this and all will fall downe If it were not for this our preaching were in vaine and your hearing were in vaine and all your labour lost as you heard before but you have not lost your labour as he saith in this verse therefore when he saith Be stedfast in the worke of the Lord his meaning is in the profession of the Resurrection of the body that Christ shall raise them by vertue of his resurrection bee stedfast in this worke And this worke doth not exclude the other workes but it drawes them in Because I beleeve that there shall be a resurrection therefore I beleeve the Gospel preached therefore I have faith in Christ therefore
you must doe it much more as being more blessed of God As I have ordained in the Churches of Galatia so doe ye where we are to understand three things First the antiquity of the Church of Galatia Three things 1 The antiquity 2 Apostolicall authorâ—ty Secondly that the Apostle had ordained it hee commands it he counselleth them not to doe it but by his power Apostolicall he enjoynes them 3 The power of the Church Thirdly and lastly what is the force and power of this argument which is drawne from the authority of the Church what is the nature of it and how farre it must prevaile with all the followers of Christ For thus he argueth The Churches of Galatia doe this and if you doe it not you are in great fault and in danger of damnation for you must follow the example of elder Churches but they have done thus therefore you must doe so much more having greater meanes and better ability then they that is one motive Another incentive is this that he himselfe will come and that he will see to these things and that he will receive it at their hands and that hee will make a convoy for it to the place where it should be surely delivered which is a great argument for a man is very willing to part with his money if he be sure that it shall not be interverted that there shall be no falshood but that it may come to the hands of those for whom it is intended upon these termes it may be he will be reasonable willing to part with it Therefore for this he tels them that he will take an order and that order that shall be best liking to themselves for when he comes they shall appoint and choose certaine fit men that they may trust with money and indeed he that a man may trust with money he may trust him with any thing almost therefore they shall choose such men not as may be their owne carvers not such as shall seek to make themselves rich of other mens goods much lesse out of the poore mans stocke but such as shall be true and faithfull dispensers of that which is offered by them and these shall bee chosen by themselves because he was a stranger to them and they were strangers to him and not onely so but they shall commend them to the brethren at Ierusalem by their Epistle and if need were he himselfe would helpe to convoy it he would helpe to passe their blessing The last motive that he useth is this that he saith they shall carry your grace to Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling that almes that they should give a grace as making them gracious before God and men as proceeding from the grace and good spirit of God as comming from meere grace not of constraint Every man desires to be gracious and to be reputed gracious the tythe of grace is the most honourable and the greatest thing that can be in the world especially of divine grace and such a thing is this almes deeds he calls it not almes he cals it not benevolence or a collection but he cals it grace They shall carry your grace to Ierusalem that is that gracious gift which the Spirit of God shall worke you to And the summe of all is this that he would have this done before he come lest they should be found too tardy if they should then fall a gathering when they should be a presenting and offering their gift for tardinesse and unreadinesse is a base fault in any man but most in Christians and in Christian duties most of all It was the fault of the foolish virgins which were tardy and lost the kingdome for it things must be done in season in due time so saith the Apostle lest it be to be made when I come I pray make it before as he saith in 2. Corinth 9. If the Macedonians that I shall bring with me when they come shall finde you making your collection you and I shall be both ashamed to see your unreadinesse in this point of Religion and devotion whereunto you should go with the formost I take this to be the summe and substance of the words read that upon the Lords day every man should repose and lay by himselfe of that which it had pleased God to give him and that he is pleased to give againe to the Church to lay by that he can spare and to do it upon consideration that other Churches have done it before him and that all the members of Christ are bound one to another and also because it was a precept and command upon the Church left by Apostolicall power and chiefly because the whole managing of the businesse was certaine to be conveyed by men of most knowne fame and experienced goodnesse and honesty Such as should be chosen by themselves such as should be confirmed by their letters commendatorie and all this the Apostle instances lest they themselves should not be found so ready and chearfull in the worke lest they should be lagging in their gift which should bee ready and willing to keep their credit especially in so good an action Of these things briefly and in order and but a word because I will not extend your patience beyond the time 1 The time of the collection First for the day the Apostle would have this done upon the first day of the weeke wee may take it for granted that it was the Lords day we will prove it afterward we will have it granted now The first day of the weeke the first of the Sabbath for all the dayes of the weeke were among the Iewes reckoned for Sabbaths so Sunday was the first and Munday the second and Tuesday the third Sabbath and so forth And according to this reckoning they all computed their time their moneths and their weeks among the Iews In which sence the Pharisee is to be understood when he saith I fast twice in the Sabbath that is twice in the weeke For the Sabbath being the great day and the principall of the seven it gives the denomination to all the rest and they be called the first and second and third according as they have their distance from that day So this first of the weeke it was the Iews Munday as it were it is our Lords day which immediately succeeded the day of the Passeover wherein our Lord Iesus lay in the grave and which was the first day of his resurrection and therefore is remembred throughout all Christian generations This was the time that the Apostle thought fittest for Christian men to lay aside their charitie to lay it up for the common treasure for the common stocke of the Saints for the poore Saints at Ierusalem It teacheth us that as all the works of mercie become the Lords day so especially this of almes giving it is a worke proper to the Lords day For therein we have both rest from labour representing unto us our eternall rest
in heaven and when a man is not cumbred with the labours of the world his minde is better and more easily induced to do good a man that is puzzelled about his worke he saith he hath other mattrrs to do then to attend a poore man he cannot be for him now he puts him off till another time and bids him come to morrow as the wise man saith Say not to thy neighbour Come againe to morrow Prov. 3. if thou have it now by thee A man being distracted with his businesse he takes his opportunitie and makes these excuses to answer God and his owne conscience with these or the like and saith he cannot now intend it he is otherwise busied But when hee hath a relaxation from his labour which is the proper fruit of the Sabbath the minde of man is made more gentle and more easily perswaded to do any good worke because it knows that therefore a man is lift up from the cares and troubles of this life to the speculation of heavenly things therefore he is the more easily perswaded to do the works of heavenly charitie and divine operation which the Spirit of God acts in the hearts and soules of all his children So that is one reason why the Apostle bids that this gathering should be on the first of the Sabbath because then men are at leasure then they are not cumbred with the world they are freed from peevishnesse and impatience which oft times hinders a poore man of an almes which if he had come when the partie was at quiet and rest he might have obtained 2 Reason The benefits received on that day Another reason is because of the benefits that we receive upon that day the commemoration of the blessings God hath vouchsafed us upon that day upon that day the root of life rose the Lord Iesus who rising againe from the dead hath opened to us a certaine gappe and hope of life everlasting the meditation of the good creatures of God the state of the Gospell cals us unto the liberty of the sonnes of God all the whole blessings of the Gospell be represented and accumulated unto us upon that day Therefore that was the fittest time to be thankfull to God for his mercies wherein God is most abundant in mercy to us that then wee should returne somewhat backe againe some small widdows mite some little portion to Gods children for all those infinite treasures we have received for this is all that God requires that we should give but something of his owne of some but the thousand part of some but the hundreth part this is all that he requires for that great store those mighty summes and infinite riches and treasures and masses of wealth he hath given us That we should make a little acknowledgement by giving some small sprinkling for all this That is another reason why the Apostle would have this collection be upon the Sunday wherin the memory of al the blessings of God upon body and soule are the goodliest in every thing therefore it makes men more prone and inclined to do some good for him that hath wrought so much good for them The third reason is Reas 3 The exercises of the day because upon that day the publique meetings were made where there was prophesie and preaching and praying and singing of Psalmes and holy revelations and instructions from heaven all which were as fire to kindle the zeale of a man to be for God and for his brethren and to joyne together the members of the Lord Iesus in a firmer conjunction then any other societie in the world If a man love a man abroad in the market he will love him ten times better in the Church if there be any pietie or any coales of love to kindle his affections elsewhere it will be much more in the Church where every word of God every Sermon every prayer every thanksgiving every Psalme that is sung brings some fuell to that heavenly flame Therefore for this cause the Apostle chuseth that time as being the most select and choise opportunitie for the conferring of that which God had blessed them withall upon the first day of the weeke that is upon the Lords day 4 Reason The Sacrament was th n received And lastly because that upon that day the Church was alway wont to receive the Sacrament of the Lords Supper it was not with them then as it is with us now men will receive it when they list but every Sunday was with them a Sacrament day and oft times every day in the weeke but on the Lords day they never failed Therefore as a testimony of their thankfulnesse to God for the benefit of the body and bloud of Christ which was offered on the Crosse as a ransome and propitiation for all their sins they thought they were bound in conscience and they were easily induced and perswaded upon the receiving of the Sacrament to give something to the sacred and holy Saints that belong unto the Lord. And so indeed after our Sacrament we have still a collection in remembrance of that there it was according to the greatnesse of their spirits and the greatnesse of their meanes which were supereminent ours are according to our poore meanes and measure and according to the scantinesse of our affections which is every day colder then other For these reasons the Apostle requireth that these things should be done and layd up upon the Sabbath day For then men are best affected of all times if ever a man will give any thing he will give it then when he is at rest for God and when he is expressing his thankfulnesse to God for the great mercies that he hath powred upon him in all the course of his life then he heares the word that stirres him up to good actions then he joynes in prayer with the Church of God then he understands that God hath not spared the precious bloud of Christ much lesse therefore should he spare a peny a small thing to give for his sake that hath given his bloud for his redemption Thus wee see great reason why the Apostle appointed the collection to bee made at this time It is true the collection for the Saints is due and seasonable at all times but especially when there is the fairest and goodliest opportunitie and then it is likely to prove best when there are the strongest motives to worke men unto it Vpon the first of the weeke But now we must launch into a great Sea to prove this doctrine which I need not do for men that are setled But because these last times affoord a number of monstrous doctrines and this Citie especially is plagued with those Iewish Sabbatarians that would still retaine the Iewish Sabbath and can very hardly be drawne from it but in their conventicles they draw away Gods children and trouble them that are not able to give a reason of their faith let us therefore a little search into this
to shew that men should be ready and willing to run to do good things This doth greatly condemne our backwardnesse although I need not speake it comparatively for perhaps there is not any Church in the world comparatively that is more famous in good deeds and charitable almes then this is yet notwithstanding when men come to some speciall actions they be marvellous slacke and unready and they are hardly drawn It is said in the Records of the Church that when the Statute for the poore came out first when it was first made a statute law the devout men there blessed themselves and smote their breasts and wondred that there should come such a coldnesse of charitie that men which before times had beene ready and plyable should be forced unto it now by the law but we see every day there is a necessitie of a law for it and there shall be every day more need we must be constrained to do that good that we should do out of the bowels of mercie which should be in us we should do it frō the influence of the grace of God to us in Christ we should do it as fellow members we should love our owne flesh we should do it as though we our selves were pinched with the infirmities of other men we should give poore men that which we can spare as freely as we give them our looks as freely as we give them the gesture of our bodies and the like and we know that words and looks are not hunshingly drawne from us but when we come to works of mercie then we dreame they come hardly off it sticks with us but the holy Apostle tels us there is a shame in this when men are so backward although they do good deeds yet when they do them not in the firstnesse of time and when they do not go through them with chearfulnesse they shew themselves to be fallen backe in their love to Christ and to his members But I need not insist much upon this in this Congregation which hath alway beene ready in these matters and in this Citie the bowels of the Saints and their necessities finde such reliefe that it gives occasion to a company of wandring folk to put them oft times to great and transcendent and excessive collections whereof I would have charitie to be a little shie but when these things come that are of extraordinarie consequence as the undoing of our brethren the overthrowing of their estates by fire and such like casualties as these and are testified to us under the hands and certificates of great men men of place and worth and credit in these things wee are not to make question nor to be slacke or untoward for it is the voice of God that rouzeth us And as we should be cautelous in those things that we know not so wee should be forward and ready in those things whereof there is a declaration made whereof no doubt can be made Therefore I beseech you as the Lord hath inabled you that every man would labour to maintaine in his heart the fire of charity that it may still burne as the fire was to burne continually upon Gods altar that your zeale to the members of Christ may still continue that Christ may live in you by faith by apprehending the promises and by love and charitie which is the chiefe demonstration of himselfe and his abiding in you The fourth Sermon 1 COR. 16.4.5 And if it shall be worthy of my journey that I shall go with it they shall go with me But I will come to you when I shall passe through Macedonia for I do passe through Macedonia THis proposall of a collection for the poore Saints that were at Ierusalem was a matter of great moment and that was it that made the Apostle to stand so much and so largely upon it for the lives of the brethren that were there were much indangered both by want and by extreame persecution but especially by reason of a famine whereof Agabus prophesied in Act. 11. which happened in the third or fourth yeare of Claudius Cesar and therefore as Pompey said once when Rome was in great lacke and scarsitie of victuals and he was ready to embarke in a tempestuous sea in a dangerous weather his friends counselled him by all meanes to looke to his life and not to expose himselfe to the perill of the sea at that time He answered them very valorously againe that he must needs saile and set forward that expedition and that he did contemne and scorne his owne life in respect of the common good and the desire he had of the safety of those lives that he had at Rome which were to be sustained So the Apostle sets this forward with all his diligence there must be a collection made for the Saints at Ierusalem and it must be done quickly with great zeale and devotion And therefore hee offers himselfe to the action if need so require The way was long from Corinth to Ierusalem they were about nine hundred or a thousand miles distant in which way many great inconveniences and incommodities might happen The men also that were to beare it might perhaps prove unskilfull or unfaithfull the treasure that was gotten and gathered in the Church of Corinth was great and therefore to be so much the more regarded these and the like circumstances so troubled the minde of the Apostle that he could not in few words discharge himselfe but he useth a number of intimations to them as being possessed with the thought and great zeale that the businesse might be fairely carried that it might have good successe and because the blessing of God went with him wheresoever he went and he made no question but his presence would secure the state of the collection that no thiefe or pyrate should seize upon it by the way nor no meanes should be used to intervert it therefore he promiseth that if it be worthy his labour if it come to such a summe as may beseeme the person of an Apostle to be sent in ambassage and legacie about it that then he will go and he will give a kinde of securitie to it for indeed as yet although it were a great treasure that was gathered at Corinth yet the Apostle knew it not for he now writes but for the gathering of it but afterward in his second Epistle he gives them thanks for it He thanks God for that unspeakable gift that is that summe of money which was such a masse as that he saith the gift was meerly unspeakable their liberalitie was so free that it was a very munificence a magnificent thing as the word is for this therefore because the charge was great he promiseth that if need require that his person should be there hee would go with them and would see the whole businesse expedite for he was secure of this that whatsoever he set his hand unto the Lord would give it protection by the way that it should safely arrive
that wondrous and unwearied peregrination which he made in the world for he went from place to place and still was winning countries to the obedience and service of his Lord and master he might therefore ill loose so much time as should be spent in carrying the money from Corinth to Ierusalem or from Ephesus where it seemeth he now was because many countries in the world were not yet discovered there were many Nations that were not yet brought to the faith and obedience of Christ and he was sent to be a Preacher to the Gentiles and therefore he was to preach to all the Gentiles that he could extend himselfe unto being as Chrysostome saith like unto the sunne in the firmament that riseth in the one part of the world and in twenty foure houres compasseth all the round such an one was the Apostle which was sent and instituted by our Saviour and therefore it was much for him to lose so much time as this action would require to carry it so farre as to Ierusalem but now that the love of the brethren was so great and their necessitie was so important and exigent that he thought it not amisse for the time to lay aside the care of the greater office and to stoupe to this which was the lesser for it is true indeed the Apostle which way soever he went he gained soules to his master and it was all one for him howbeit there is great difference in this in planting of a new foundation where Christ was never heard of and in confirming of those places where Christ had beene taught and received and embraced Therefore there was some oddes and disadvantage in this that he should spend so much time as to go backe to Ierusalem whereas all those places were now already wonne to Christ and he should have gone and marched forward toward the North parts of the world where Christ had not as yet beene heard of and yet he sets all the care of this aside for the present and urgent necessitie that his brethren were in at Ierusalem and he thinkes that the works of mercie that belong to the Saints of God are to possesse and to take up the time of a man rather then some higher thing What then the preaching of the Gospell was not that the greatest part that belonged to his function Quest why then should he leave that seeing it was contrary to the rule that the Apostles themselves gave Act. 6.2 where there was a mutiny among the Greeks and the Hebrews because there was a neglect of their women in the common ministration and the Apostles to prevent such a mischiefe which was now growing among them and to take away the viper of discention and division which now troubled the Church they made this generall rule and principle that it was not fit that they should leave the Word of God to serve tables Behold this rule it bound all men it included all the Ministers of the Church and all the Apostles themselves therefore the Minâ—sters or Apostles should not leave the Word of God their daily function Apostolicall to serve tables And yet we see the Apostle leaves the word of God the preaching of the Gospell and other matters of great concernment the calling of the world to the faith of Christ he leaves this to serve tables that is to carry the money that was gathered at Corinth to Ierusalem which in effect was nothing else but to serve tables This therefore hath beene a question among Divines in all times how farre it should be extended and whether Saint Paul exceeded the limits or no or whether that that he did were well or no for some have thought that either he forgat that rule or else that he was not bound unto it Answ But this is easily answered It is true as long as the Church of God suffers no detriment by a mans absence no notable detriment and so long as it is otherwise well provided and so long as the businesse swallows up no great length of time but that with convenient speed the party may returne to his former calling so long the Apostles themselves were bound to intend the works of mercie and to serve tables It is true the Apostle was not to leave the Gospell and to serve tables because the greater work must be first intended except there be present necessity but in the second place he ought to intend that and if so be they can be joyned both together the preaching of the word and the serving of tables as Saint Paul did in this action for it is manifest they did concurre together both If a man can do thus it makes a more gratefull smell in the nostrils of God As Saint Austin said that he did not take accounts and reckonings because he bent his study to answer Hereticks he carried no keyes nor rings to seale daily matters and every commoditie of victuall in his house which they used to seale with a ring he carried none of these but he gave all the charge of them to his Steward but saith hee if God should give me a vacant time I know that this belongs to my charge too And Synetius Bishop of Pentapolis saith he I am farre from condemning those Bishops that take upon them the care of orphans and seculer poore and of almes houses and hospitals I am so farre from condemning their holy actions that I do admire at it and much wish that my selfe were fit for both but I know mine owne infirmitie they can passe through them both without pollution but if I should enter into these reckonings and summes to take care for these things I should lacke the whole sea the whole Ocean could not bee sufficient to cleanse mee from the pollution I should contract thereby And the Quinisex Councell in Cannon 35. Concil Quini sex Can. 35. they ordained that the Bishop should looke to the provision for the poore either in his owne person either himselfe or else by his Prelate or Archdeacon that was under him these things are so manifest as that no man of sence can deny it but those of the new fangled opinion of late would draw Ecclesiasticall persons from medling with temporall things yet surely these things are not meerly temporall but are ecclesiasticall for it is the gathering and collection of men that are spiritually minded and it is imployed for a spirituall purpose for the maintenance of the Church which are the sonnes and daughters of the Spirit of God It is true there was somewhat more in Saint Paul then in another man because he was not tyed to any place he had no fixed seat but he might go through the world therefore much more might hee passe such a journey and backe againe wheras our Bishops now have their setled residence and their little compasse therefore he might better do it then other men ordinary Bishops in that oeconomicall Province which the Lord put him in trust with Church men may tend secular
from both in the meane time we have our conscience to serve instead of a visitor Let it therefore do it for good for there will be a visitation if wee do not by timely repentance meet the Lord in the way and intreat for mercie and pardon if wee do not follow the counsell of Christ that saith a man that goeth forth against his enemy if he go forth with ten thousand he will sit downe and reckon whether he be able to go against him that hath 20000 or else he will send Ambassadors to intreat peace of him if he be not able to match him If we do not take the like course we shall fall into the visitation of the Lord. The Lord strengthen us and support us that whensoever that day comes wee may finde him come with comfort as one that comes to reward us with abundant recompence SERM. 5. 1 COR. 16.5 6. But I will come unto you when I shall passe through Macedonia for I passe through Macedonia and perhaps I will abide with you or else will winter with you that you may have me along to any place whither I shall goe for I will not see you now as I passe by A Man that reades these things would presently imagine that all this were true and that all had an issue according as it is here spoken but that is not certaine for that which St. Paul wished and desired it did not alway come to passe as he saith Rom. 15. Rom. 15. that he had a purpose to goe to Spaine but yet St. Paul never came there So the Prophets were uncertaine in these particulars how God would dispose of them for wee see in Acts 16. Acts 16. that when they were come to Bythinia and would have preached the Gospel the Holy Ghost would not suffer them to doe it and when they came unto Asia-Minor the same Spirit of God forbade them to preach the Gospel there and if the Spirit of God would interpose himselfe to forbid the preaching of the Gospel you may then conclude for other matters of lesse importance for this Towne or that place the Lord would much more disturbe and turne away their purpose For man purposeth but God disposeth But howsoever although St. Paul did not finish this journey according to his promise here yet the efficacy the vertue and power of it is all one for hee shewes what hee would have done if God had not turned his will by necessity in calling him another way Such things as these in the Scriptures wee oft times meet withall and whether a man should insist upon them or no it may bee a matter of disputation because the common people think that nothing is fit to bee spoken of but that which makes for morality that which tends to manners they call that onely edifying which buildeth up in matter of life whereas those that are seene in learning or that are men of sense they know that edification is as well in matters of knowledge and there is no part of the Booke of God that is written but it is written for our learning to build us up first out of our Ignorance and then secondly to build us from wickednesse to newnesse and holinesse of life for the second can never bee without the first Therefore wee must take the Scripture as it lies and although this Text afford no great matter for manners or conversation of life yet the schollers of Christ must heare his Word preached wheresoever it is and make profit by it and as long as they doe understand that either they know something which they knew not before or that they know it better and more soundly and perfectly then they did before they cannot but say they are edified by it The first thing then that wee are here to consider is this Parts of the Text. the maine bulke of the Text whether this thing was performed or no that hee saith hee would come to them when hee should passe through Macedonia Secondly wee are to come to the particulars of the Text What is Macedonia What Macedonia was and how hee made his passage thereout and how God furnished him and where he stayed him in his journey Thirdly the purpose that hee had in staying and Wintring with the Corinthians His purpose wherein wee are to consider that though the Apostles were sent to preach the Gospel of Christ yet the Lord tied them not to any ill way or to any ill weather but he gave them place of lodging when they had time and how and upon whose cost the Apostle should lodge there The fourth thing to be considered is the end of his lodgiâ—â— there The end that they might carry him along on his joâ—â—ney where there is another act in his journey which Christian common duty called them unto to bring him along on his way both to defend him and to shew him the way and also to carry him with a kinde of credite belonging to an Apostle And lastly the forme of all these things that hee knowes not whether these things shall bee so or so and therefore hee referres all to the will of God and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance I will doe thus or by fortune or if the Lord permit I will doe thus Where hee shewes what hee would have done what his affection did stand to but whether the consequence of it should bee answerable or no hee leaves it to the will of God and indeed that which hee here promiseth by all likelihood it never fell out I know it is argued both wayes but I thinke they are in the better opinion that conclude that this purpose of the Apostle was never effected 1. Part. That the Apostle came not to Corinth Concerning the first part of the Text that you may the better understand it looke to 2 Cor. 1.16 17 18. And in this confidence I would have come unto you before that you might have had a second grace or benefit and I would have gone by you and passed into Macedonia and againe would have come from Macedonia to you and by you have been led along or sent along to Iudea Marke what his purpose was it was his intent to doe thus but hee could not doe this and therefore hee answers the Corinthians againe which might have said unto him What dost thou tell us that thou wilt come and dost thou faile of thy promise art thou so inconstant art thou so forgetfull of thy selfe and of us Therefore it followes in the next verse where he answers for himselfe saith he when I consulted of these things with my selfe when I purposed to doe thus did I use lightnesse did I use inconstancy or did I make it so that those things that I counsell did I counsell according to the flesh that with mee there should bee yea yea and nay nay that my yea should bee yea and my nay nay observe the meaning of this hee answers them that when hee purposed