Commentary on Galatians 1-5
Further, upon this distinction it followeth, that hearers are not to intermeddle with the public duties of the ministry, for every man is to abide in the calling wherein God hath placed him, and therein to live contented. 1. Cor. 7. For no man may take unto himself this honor, but he that is called, as was Aaron, Heb. 5. 4 For albeit it be true which Ambrose writeth, that in the beginning of the preaching of the Gospel, & founding [ 5] of the church of the New Testament, all Christians did teach and baptize indifferently: yet afterward, when the Churches were founded, it was not lawful, neither is it now. And though there be neither male nor female in Christ, but we are all [ 10] one in him, Gal. 3. 28. namely, in receiving of the Gospel: yet in dispensing of it, there is great difference: it being unlawful for a woman to preach, or publicly to teach. I permit not a woman to teach, 1. Tim. 2. 12. Let women keep silence in the Churches, for it is not permitted unto them to speak, 1. Cor. 14. 34. Apoc. 2. 20. [ 15] This coudemneth the fantastical opinion of the Anabaptists, that all men may speak publicly without any difference, according to the instinct of the spirit, and measure of his gifts.
Again, when Paul saith, He that is taught in the word, [ 20] &c. him that taught him in the word, &c. he shows what the duty of the minister is, that looks to live by his ministry, namely, not to feed his auditory with Philosophy, or fables, or lying Legends: nor to preach Poetical fictions, Thalmudicall dreams, Schoolemens quiddities, Popish decrees, or human [ 25] constitutions, o • to tickle the itching ears of his auditory with the fine ringing sentences of the Fathers ( • or what is the cha •• e to the wheat?) But he must preach the word of God: for there is no word nor writing in the world besides, that hath a promise to be the power of God to salvation. Rom. 1. able to make [ 30] men wise to salvation. 2. Tim. 3. 15. to give an inheritance amongst them that are sanctified. Act. 20. To be lively & mighty in operation, sharper then any two edged sword, entering through, even to the dividing asunder of the soul and the spirit, the joints and the marrow, and to be a discerner of the though • s and intents of the hearts, Heb. 4. 12. and that can [ 35] make the man of God absolute to every good work. 2. Tim. 3. 17. but only this word given by divine inspiration. It being not only the seed by which we are begotten and borne anew, but the food by which we are nourished: both milk for the babe, that is, a novice in religion, and strong meat for him that is of years: and therefore being perfect nourishment, the bread of life for him that is hungry, and the water of life for him that is thirsty, what needs there anymore? Besides, no word nor writing hath the property of fire save only the word of God, to dispel the darkness of ignorance by enlightening [ 5] the mind with the saving knowledge of the truth: and to h • at, yea to enflame the affection with a zeal of God's glory, by burning up the corruption of nature. Again, Divinity is the mist • is, all liberal arts, tongues, history, &c. are but [ 10] handmaids to attend upon her: now when the mistress is speaking, it is good manners for the maid to hold her peace. To this word alone the Prophets were tied by their commission, What I shall command thee, that shalt thou say. And the Apostles, You shall teach what I have commanded you. Christ himself taught nothing but that which he had heard & received of his father. [ 15] John. 8. 28. Paul delivers nothing but that which he received of Christ▪ 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written. Act. 26. 22. Paul commands Timothy to charge the Pastors of Ephesus, that they teach no [ 20] diverse doctrine, either for matter or manner, for substance or circumstance. Yet here we must take heed of extremities: for in some cases it is lawful in preaching to use Philosophy, the testimony of profane writers, and quotations of Fathers.
I. When we have to deal with heathen men (who will not be so easily moved with the authority of the Scriptures) [ 25] we may convict them by the testimony of their own writers, as Paul did the Athenians, Epicures, and Stoics, by the testimony of Aratus, Act. 17. 28. and the Cretans, by the testimony of Epimenides. Tit. 1. 12. [ 30]
II. In preaching to a mixed congregation, where some are infected with Popery, or some other heresy, and will not receive the doctrine delivered, nor yield unto the truth, except it have the consent of the fathers of the Church.
III. In handling of some controuersall point of divinity, [ 35] showing that the doctrine we teach is no new doctrine, but that which was taught in the Primitive Church, especially in speaking to the weak, who have not as yet left their old superstition wherein they were nuzzeled.
IIII. To cut off the calumniations of the malicious adversaries, who must needs have their mouths stopped by some other means then by the Scriptures.
V. In the necessary unfolding of the meaning of certain places of Scripture, which without Philosophy cannot be conceived. In such a case we may use humanity in descending to [ 5] the reach and capacity of the auditory, and so teach heavenly things, by earthly things, as our Savior Christ taught regeneration by the similitude of the wind. John. 3. Yet all these must be used, first, sparingly, secondly, when there is just cause, thirdly, without ostentatiō, fourthly, delivering nothing to the people, [ 10] the ground whereof is not in the word.
This shows, that the main scope of the ministry, is, to preach the word purely, and to apply it powerfully to the consciences of men: and it condemns all deceitful handling of the word, and all huckster-like dealing, in mingling wine [ 15] and water together, wheat and chaff, gold and dross, in perverting it with aguish and sottish conceits, in wresting it with allegories, tropologies, and anagogies, and in wringing the text till they make it bleed, and so (as an ancient writer saith) press the two dugges of the Scriptures, the old and New Testament, [ 20] that instead of milk they drink nothing but blood. This teacheth the hearers likewise to rest contented with the bare word, without hungering after new doctrines, as the Athenians after news, or being drawn away from the simplicity that is in Christ, by the subtlety of seducers; or by devises and [ 25] quiddities of man's brain. Let those therefore which loath Manna. & long for Quails, remember that if God give them their desire, he will also give them their desert. Let them take heed lest he punish them with a famine, not of bread, nor a thirst of water, but of hearing the word. Amos 8. 11. And let [ 30] those that have itching ears, in heaping up to themselves a multitude of teachers, take heed also that they have not tingling ears, when they shall hear of the judgments of God for the contempt of his word.
Further, whereas Paul saith, He that teacheth, is to be maintained: [ 35] it is a good Item for all idle drones that will not labor, and all dumb dogs that cannot bark, they may not expect the maintenance which is due unto the Ministers: for it is ge nerally true of all men, and much more true of the Minister, that he which will not labor, must not eat. And great reason it is that he which looketh for his hire, should do his work: he that would live of the sacrifice, should minister at the altar: he that looks to be fed with corporal bread, should break unto his hearers the bread of life: he that would reap carnal things should sow spiritual things: he that would not have his [ 5] mouth muzzeled, should thresh out the corn: he that would drink of the wine, should plant the grape: he that looks for milk, should feed the flock: that is, he that will live of the Gospel, should teach the Gospel. It is a maxim not only of the Canon law, but grounded upon the law of nature, that beneficium [ 10] postulat officium, a benefit requireth a duty: or more plainly, a benefice requireth an office, and diligence in the office. They therefore that c • re not so much for the feeding of the sheep, as for the feeding of themselves, and fear not so much the loss of the flock, as the loss of the fleece, do not only violate [ 15] the law of God, but even the law of nations, and the law of nature.
Again, hence I gather, that those that labor in the word and doctrine, may lawfully take wages, albeit they have sufficient of their own to maintain themselves: it is the very equity [ 20] of this text. For if they that are instructed in the word, are to make those that instructed them partakers of their goods: then it is lawful for them which instruct and teach, to receive something in recompense of their labor, seeing that the laborer is worthy of his wages. Yet this one caveat must be remembered, [ 25] that if receiving of wages be a hindrance to the Gospel (as it would have been in Paul) it is not lawful: for we may not so use our liberty, as that we thereby hinder the free course of the Gospel.
We may here further perceive the great want of devotion, [ 30] which is in most men of these days. For as the cry of the poor in the streets, and at our doors, is an argument that there is no mercy, no bowels of pity and compassion: So, in that there are so many needy poor wandering Levites, which would gladly serve for a morsel of bread, or a suit of raiment, [ 35] it is a pregnant proof there is very small devotion in men for the maintenance of religion; especially in those which are so straight laced, and short sleeued, in bestowing anything for the good of the Ministry, and yet in keeping of houndes and hawks, and worse matters, in maintaining players, jesters, fools, and such like, are very lavish and profuse, to their great cost. This hath been the practice of the world, and the contemptible estate of the Ministry in former times. Four hundred false prophets were richly provided for at Jezebels table, 1. King. 18. 19. whereas the true Prophets of God in the mean time were fain to hide their heads, having scarce bread and [ 5] water, and that not without danger. Well, her practice shall condemn a number of professors: nay, our forefathers zeal and forwardness, (notwithstanding they lived in blindness) shall condemn our coldness, in this behalf: what speak I of our [ 10] forefathers? even the stones in the ruinated Abbeys, and other religious houses, shall rise up in judgment against us: for those places could maintain thirty or forty idle bellies, which did nothing but nuzzle men in superstitious idolatry: whereas now the same place will not competently maintain one or [ 15] two to instruct them in the way to eternal life. And no marvel: for we take from the Church, as fast as they gave to it. In old time they were wont to say, What shall we give the man of God? 1. Sam. 9. but now with the sacrilegious Church-robbers, they say, Come, and let us take the houses of God in possession. Psal. [ 20] 83. 12. The Jews were exceeding forward and liberal in their contribution to the Tabernacle; some brought gold, others silver, silk, precious stone, the meaner sort, rams skins, goats hair, &c. so that more thē enough was offered by thē in such sort that Moses was forced to cause a proclamation to be [ 25] made to stay the people from offering. Exod. 36. 5. 6. This their example in being so forward to contribute to the material Temple, shall condemn our backwardness in conferring so little to the Ministers, who are the living temples of God, and to the ministry which is in the place of the altar: for look [ 30] by how much God hath diminished the cost of the altar, and the charges of the ceremonial worship under the Old Testament, by so much more doth he require the Ministry to be maintained, and spiritual worship furthered in the New.
Lastly, if they that do not put too their helping hand to [ 35] uphold the Ministry, are to be condemned; what condemnation trow we thē belongs to sacrilegious persons, that rob the Church of her revenues, and devour holy things?
7 Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap.
Here the Apostle preventeth sundry secret objections against [ 5] the former precept. v. 6. For the Galatians might plead for themselves in this manner. Whereas thou enioynest us to make those which instructed us in the word, partakers of all our goods: alas, we cannot do it. It is an unreasonable thing thou exactest of us: for, as for some of us, we have a great family [ 10] and charge to look unto, wife and children to provide for; and for them we must provide, otherwise we dente the faith, and are worse then infidels. 1. Tim. 5. 8. others, are poor and needy, fitter a great deal to receive, then to give: and those that can give are not so to give, that others may be eased, and they thenselves [ 15] pinched. 2. Cor. 8. 13. And as for the Ministers themselves, many of them are covetous and insatiable, and therefore it is evil spent that is bestowed upon them: some of them need not, and therefore we need not to give: and why do not those that are needy, follow Paul's example, who labored with his [ 20] hands, and got his living by making of tents, because he would not be chargeable unto any? or why do they not lead a single life (as in former times they did) that so they may be less burdensome to the Church, and more beneficial to their brethren? Besides all this, God hath promised, he will be the portion and [ 25] inheritance of the Levites; and therefore we need not be so hasty to share with them in all our goods.
To these and all other vain and frivolous excuses of the same kind, made by worldlings of corrupted minds, the Apostle answereth in these words, Be not deceived, God is not mocked, [ 30] as if he should say, I know right well, you are very cunning in seeking out shifts and pretending reasons to excuse your faults, and to exempt yourselves from the preformance of the former duty, and so to cover the cursed couetuousnes of your harts with colorable excuses: But, be not deceived brethren, they [ 35] are but fig leaves, you do but danse in a net, you cannot blear the all-seeing eyes of God: howsoever these reasons may persuade you, & go for currant with men, yet they are but counterfeit in gods ostimate (with whom you have to deal,) who is not mocked, nor cannot be deceived, nor will not be deluded with such vain excuses: therefore take heed lest in going about to deceive them, you deceive yourselves: for look how you deal with them, God will deal with you: & with what measure you mete unto them, the same he will measure to you again; for as you sow, so shall you reap. So that in these words the Apostle doth summarily comprise [ 5] these three things. First, a disuasion from this their vain reasoning, and wicked practice, laid down by way of prevention, Be not deceived. Secondly, a reason of the dehortation, showing that these their excuses are but frivolous and vain, God is not mocked. Thirdly, a confirmation or proof of his former reason, [ 10] for whatsoever a man soweth, that shall be reap. The disuasion is laid down in these words. Be not deceived. The like phrase of speech we have in sundry other places, as in that advertisement which Hezekiah giveth the Levites. 2. Chron. 29. [ 15] 11. Now my sons be not deceived. And Paul the Corinthians. 1. Cor. 6. 9. be not deceived, neither fornicators, &c. 1. Cor. 15. 33. be not deceived, evil speeches corrupt good manners. Now men err and are deceived sundry ways, both in divine and human things (which appertain not to this place.) Touching [ 20] the deceit here mentioned, we are to know that a man may be deceived and that by himself two ways. First, through ignorance, in judging that to be no sin, which is a sin, as when a man is persuaded that God is to be worshipped in an image: that when he persecutes the saints of God, he doth God [ 25] good service. Secondly, when men are so wickedly willful, that they wittingly deceive themselves, in thinking they can deceive god himself, and so cunningly handle the matter that he shall not know their words, nor see their works, nor understand their thoughts: that whether they do good or evil, give [ 30] to the ministry, or not; live according to the flesh, or according to the spirit, it is all one, seeing he considereth it not, and so promise to themselves impunity, though they • inne willingly, as Eve did in putting a peradventure, where God's threat was peremptory. Both these sorts of deceit are here understood [ 35] specially the latter.
Use. Hence we may observe the deceitfulness of sin, which maketh men think all is well with them, and that there is no danger, &c. when the case is far otherwise. This shows that the heart of man is deceitful above measure (as the Prophet saith) who can find it out? or who can sound the depth of the deceit of his own heart? or who knows the infinite windings and turnings which are in this intricate Labyrinth? Now this cometh to pass, partly by reason of original corruption, which the Apostle saith is deceitful, Hebr. 3. 13. Take heed lest any of you be hardened through the deceitfulness of sin: partly, by reason [ 5] of long custom in sin, whereby the heart is inured to deceit, Psal. 32. 2. Blessed is the man—in whose spirit there is no guile. For from this double ground it cometh to pass, that men are so witty in defrauding the Ministers of their due, in cutting [ 10] them short of their allowance, in embezeling and purloining from them what they can: and so ingenious in inventing probable reasons, and plausible arguments, to deceive themselves withal, in accounting all to be gained that is thus gotten. This teacheth us, first of all, to pray instantly that God [ 15] would open our eyes that we may see our hidden corruptions, and that he would anoint them with the eye-salve of his spirit, that we may clearly see, and rightly discern of things that differ, considering that sin doth often apparel it self with the cloak of virtue. Secondly, we are to suspect our selves of [ 20] our secret sins, and to aggraua • e our known sins by all circumstances, seeing we may so easily deceive our selves, in flattering our selves to be clear of this or that sin: or at least not to be so grievous sinners as in truth we are. Thirdly, that it is the duty of the Minister to warn the people to take heed [ 25] that they be not deceived, as Paul doth, Eph. 5. 6. Let no man deceive you with vain words: for, for such things-cometh the wrath of God upon the children of disobedience.
Again, hence I gather, that in the prime of the Church in the Apostles days, when the Church of the New Testament [ 30] was but in founding, the ministry was in contempt: and (as it may appear out of other places) the ministers were not only neglected, or contemned, but reviled, persecuted, accounted as the fi • th of the world, and the of-skouring of all things, 2. Cor. 4. 13. or where they were better entreated, they were but abused, [ 35] scorned, reputed brain sick fellows, as the Prophet was, 2, King. 9. 1 • . and Paul, Act. 26. 24. This hath been, and is the account which the world maketh of the ministers of God, which must be so far from discouraging us, that it should minister rather matter of joy unto us, in that we are conformable by this means to Christ our head, who was not only neglected of all, not having where to rest his head, Luk. 9. 58. but laughed to scorn, accounted a pot-companion, a drunkard, and a glutton, a sorcerer, one that had a devil, and was mad, John. 10. 20. For if we suffer with him, we shall be glorified with him. Rom. 8. 17. [ 5]
Thus much of the dehortation: the reason follows to be considered in the second place, in these words, God is not mocked, where the Apostle shows that their excuses are but vain, because God is not mocked, nor will not be deluded with such [ 10] pretenses.
First here the Apostles dealing is worthy to be observed, in that, reproving them which neglected their duty to the ministers of the word, he bringeth in God himself taking the matter into his own hand, making the ministers quarrel, his own quarrel: and this he doth, to the end we might see whom [ 15] we have to deal withal, and whom we do abuse, when we abuse the ministers of the word; to wit, that we abuse not man, but God. For albeit, it be true of all and every sin, which David confesseth of his own particular murder and adultery, [ 20] that it is against God, yea against him alone. Psal. 51. 4. yet in these and such like cases which tend to the undermining of his Church, and the decay of his religion and worship, he taketh himself more directly aimed at, and more nearly touched. When the Israelites refused to have Samuel and his sons to [ 25] rule over them, the Lord saith They have not cast thee away, but they have cast me away, that I should not reign over them 1. Sam. 8. 7. When the Levites were defrauded of their due, the Lord by his prophet telleth the people, Ye have spoiled me in tithes & offerings, Mal. 3. 8. So, in this place, when the Galatians did [ 30] wrongfully withhold and keep back that competent allowance, that was due to their teachers; he telleth them that it was a sin tending against God, who is not, nor will not, nor cannot be mocked: for what wrong soever is done to the messenger that is sent, the same is done to his Lord that sent him: & whatsoever [ 35] disgrace or indignity is offered an Ambassador, the same redounds to the Prince, whose Ambassador he is. This ought to be a Caveat unto us, to take heed howe we contemn or neglect the ministers of God, seeing whatsoever wrong is done them, Christ takes it as done to himself, Matth. 25. 45. Act. 9. 4. This lets us see the heinous sins of many that profess the Gospel, specially in this kind, who, now at this day (if ever) are ingenious in defrauding, and eloquent in declaiming against the ministers of the word: in laughing them to scorn, as they did our Savior Christ, Mark. 5. 40. and abusing them [ 5] in terms and taunts, calling them bald priests, as young children called Elisha balde pale, (no doubt following the example of their parents, of whom they learned it) ascend thou balde pate, ascend thou balde pate, 2. King. 2. 23. that they are too full of the spirit, as they derided the Apostles, in saying, they were full [ 10] of new wine, Act. 2. 13. in making them their table talk, making songs of them, as the drunkards did of David, and Jeremiah. In scourging them with the whip of the tongue, as the Stoics called Paul a babbler. Act. 17. 18. and Festus, a mad man, Act. 26. Now in that they thus scornfully abuse his ministers, [ 15] and so indignely, and disdainefully entreat his messengers, and Ambassadors; what do they else but abuse Christ Jesus himself, and through their sides, wound and crucify him again? When Sanacherib King of Ashur reviled Jerusalem & Hezekiah the king, what says the Lord? O virgin daughter of [ 20] Zion, he hath despised thee, and laughed thee to scorn: O daughter of Jerusalem, he hath shaken his head at thee. Whome hast thou railedon, and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy one of Israel. Isaiah, 37. v. 22, 23. [ 25]
The use. Hence we learn, that God hath an exact knowledge of all our actions, & cannot be deluded, Prov. 15. 11. Hell and destruction are before him, how much more, &c. Psal. 11. 4. His eyes consider, his eye liddes try the children of men. Psal. 139. v. 2. He knows our thoughts long before they be. Hebr. [ 30] 4. 12. All things are naked and bate in his sight. Reason it self shows, that he which made the cie cannot but see, he that made the heart and mind, cannot but understand the frame & motion thereof, Psal. 94. v. 9. 10. &c.
II. This shows the madness of those which say, God [ 35] heareth not, seeth not, understandeth not, or which say in their hearts, How should he hear? is their knowledge in the most high? or can he see through the thick cloud?
III. Hence we are taught in our prayers, to power forth our hearts before the Lord, without concealing so much as the least sin, seeing we may easily delude men, and deceive our selves, but God we cannot deceive.
IV. It ought to be a bridle to us to curb and keep in our corruptions, considering his eyes pierce the darkness, the most secret and hidden places, yea even the secret closets and cabinets of our hearts. [ 5]
Thus much of the reason: I proceed to the confirmation or proof of his reason, in these words, For whatsoever a man soweth, that shall he also reap. Where the Apostle proves, that God will not be mocked with vain excuses, seeing he will render [ 10] to every man, according to his works, which is signified by this allegorical speech of sowing and reaping so often used in Scripture, as 5. Cor. 9. 11. 2. Cor. 9. 6. in which places, labor and cost in doing good, and being beneficial, specially to the ministers of the word, is compared to seed; the workers to seedsmen; the ministers to whom this benefit is conferred, to the tilled [ 15] ground: the gain that accrewes unto them thereby, to the harvest, wherewith God will reward them, and that according to their works, in the general day of retribution. This metaphor of sowing, doeth elsewhere signify all the moral actions of a man's life, whether they be good or evil. Of good actions [ 20] Solomon saith, He that soweth righteousness, hath a sure recompense, Prov. 11. 18. Of evil actions, he saith, He that soweth iniquity, shall reap affliction. Prov. 22. 8. But here Paul restrains it, to those good works of liberality, which are performed in the maintenance of the ministry. And he calleth that which is [ 25] bestowed upon the ministers of the word, seed, which being sown, doeth recompense the cost, thirty, sixty, an hundred fold: that so they might not think their labor lost, nor their cost bestowed in vain, seeing they were to receive, that which they laid forth, with advantage. [ 30]
But here it may be said, This proverbial sentence is not always true: for sometime men sow much, & gather but little, Deut. 28. 38. Agg. 1. 6. nay sometime they sow, and reap not. Mich. 6. 15. Again experience shows, that, that which is sown, may [ 35] degenerate into another kind Ans. It is not necessary that proverbial sentences should be true at all times, and in every particular: if they be true for the most part, or in that for which they are brought, it is sufficient, as that, Matth. 13. 57. a prophet is not accepted in his own country is for the most part true, though not always. So, whatsoever a man soweth, the same commonly, and usually, he doeth reap.
But it will be said, howe can a man reap that which he soweth; seeing that Christ affirmeth it to be a true saying, that one soweth, and another reapeth? John. 4. 37. Ans. In that one soweth, and another reapeth, it is not to be imputed to nature, but to [ 5] the special providence of god: the words are to be understood of the prophets, who were the seedsmen, in sowing the seeds of the Gospel; & of the Apostles, who were the reapers, whose plain and powerful preaching of the Gospel, did as far exceed that of the prophets, as the harvest doth the seed time. [ 10] Thus the time under the Law, is resembled to childhood, and infancy, that under the Gospel, to man's estate, Gal. 4. 1. &c. Again, it may be said, the husbandman soweth not the body that shall be, 1. Cor. 15. 37. Therefore he reapeth not that which he sowed. Ans. He reapeth not the same individual, but yet the [ 15] same specifical body. It may further be doubted of the truth of that which is signified by this proverbial sentence, namely, whether every man shall receive according to his works, for so every man should be condemned. To which I answer, that it is not universally true, for if the righteous commit iniquity, all his [ 20] righteousness shall be no more remembered: and, if a wicked man turn from his sin, none of his sins that he hath committed shall be mentioned unto him, Ezekiel. 33. 13, 16. It must therefore be restrained thus. He that doeth wickedly, and perseuereth therein to the ende: He that doeth well, and continueth in well doing, [ 25] shall receive according to his works; the seeds of his former sins shall not grow up to the harvest of condemnation. For it is the privilege, yea the happiness of a righteous man, so to have his sins covered with the robes of Christ his righteousness, as that they shall never be uncovered to his shame. [ 30] Psal. 32. Isaiah, 43. 25. Again, it may hence be proved; in that sanctification in death, is perfected, original corruption being utterly abolished: and therefore though the book of a regenerate man's conscience be opened at the day of judgment, yet nothing shall be found in it, but his good works, which follow [ 35] him till the resurrection. Apoc. 14. 13. Besides this, in the last sentence pronounced by our Savior Christ, Math. 25. only their good works are mentioned, Come ye blessed of my father, inherit the kingdom prepared for you, for I was hungry, and ye fed me, &c. their sins and imperfections, not so much as once named, but concealed and passed over.
II. Object. It may be said, that neither the good nor the bad do reap that which they have sown: the godly for the seeds of good works, reap nothing but affliction: the wicked for the cursed seeds of a damnable life, comfort and contentation. [ 5] To which I answer, that it is not true, if we restrain it to the term of this life, for so all men reap not, as they have sown: But it is undoubtedly true of the life to come: for the justice of God requires that all should be rewarded according to their [ 10] works. Rom. 2. Hence therefore we may gather, that seeing men must reap as they sow, and yet do not reap, nor receive their reward in this life: that there is another life after this, in which God will give to everyone as his works shall be, and therefore there shall be a judgment. And because the body was [ 15] partaker with the soul either in doing good or evil, it is just likewise it should be partaker either of misery, or felicity: and therefore there shall be a resurrection.
III. Object. The whore of Babylon must be rewarded double. Apoc. 18. 6. In the cup that she hath filled to you, fill her [ 20] the donble. And the Saints pray thus to God, Render to our neighbors sevenfold into their bosom. Psal. 79. 12. Therefore it seemeth that some men shall not be judged according to their works, because they are punished above their deserts. Ans She is rewarded double, yet not above, but according to her deserts, [ 25] give her double according to her works, v. 6. the meaning is not, that she should be punished twice as much as she had deserved (for it is the law of God that the malefactor should be beaten with a certain number of stripes, not above, but according to his trespass. Deut. 29. 2.) but that she should be tormented, [ 30] twice as much as she had tormented others. Again, these phrases and forms of speech, of rewarding double, or seven fold, signify, that God will pay wicked men whom to the full (a definite number being put for an indefinite) as Gen. 4. 15. Doubtless, whosoever slaieth Cain shall be punished seven fold. [ 35] The meaning is not, that the murderer of Cain should be punished seven fold more then he was punished for killing his brother Abel (for it should not have been so great a sin for a man to have killed him, as it was for him to kill his brother) but that he should be most severely and grievously punished.
IIII. Object. Infants have no works whereby they may be judged, seeing they do neither good nor evil, as the Scripture speaketh of Jacob and Esau, Rom. 9. 11. therefore all shall not be judged according to works. Ans. These phrases of Scripture, As a man sows, so shall be reap: everyone shall receive according to his works, &c. are not to be extended to all, but must [ 5] be restrained to such as have works, & knowledge, to discern betwixt good and evil, which infants have not. For besides that they are destitute of works, they also want the use of reason: and therefore they shall not be judged by the book of conscience, but by the book of life. For to say as Hugo de S. [ 10] Vict. doth, upon the Rom. quaest. 59. that they shall be condemned for the sins which their parents committed in their conception and nativity, as though they themselves had actually committed them, is contrary to that Ezek. 18. 20. the son shall [ 15] not bear the iniquity of the father.
U. Object. But how shall they be pronounced just, who being come to years of discretion, yet have no good works, as Lazarus, and the thief upon the cross, who living leudly all his life long, was converted at the last gasp? Ans. That Lazarus [ 20] had no good works, whereby he might be declared just, it cannot be proved: the contrary rather may be gathered out of Scripture: and that the good thief had no good works, it is flit against the text, Luk. 23. 40, 41. where he maketh a notable confession of Christ, and rebuketh his fellow, laboring [ 25] to bring him to the faith, which was a memorable fact of Christian charity. Secondly, though it were granted that they had no good works in action; yet they were full of good works in affection, and by these they were to be judged, God accepting in his children the will for the deed. Lazarus by reason of his [ 30] extreme poverty, and the thief by reason of the shortness of time which he had to live in the world, could not be plentiful in good works, thereby to give sufficient testimony of their unfeigned faith: yet God accepteth a man according to that which he hath, and not according to that which he hath not, accepting the will for the deed, as he accepted the willingness [ 35] of Abraham to sacrifice his son, as though he had sacrificed him indeed. Gen. 22.
VI. Object. God doth not proportionate the reward to the work, because he doth reward works which are finite & temporal, with infinite and eternal punishment. Ans. Sin being considered in respect of the act, as it is a transient action, is finite. But in a threefold consideration, it is infinite. First, in respect of the object against whom it is committed: for being the offense of an infinite Majesty, it doth deserve infinite punishment: [ 5] for if he that clippes the Kings coin, or defaceth the Kings arms, or counterfaitet • the broad seal of England, or the Princes privy seal, ought to die as a traitor, because this disgrace tendeth to the person of the Prince: much more ought he that violates the law of God, die the first and second [ 10] death, seeing the breach thereof doth not only tend to the defacing of his own image in us, but to the person of God himself, who in every sin is contemned, and dishonored. Secondly, sin is infinite in respect of the subject. For seeing that the soul is immortal, and that the guilt of sin and the blot [ 15] together, do stain the soul, as the crim • in or ska • let die, the silk or the wool, and can no more be severed from the soul, then spots from the Leopard: it remaineth that sin is infinite in durance, and so deserveth eternal punishment. Thirdly, it is infinite in respect of the mind, desire, and intent of the sinner, [ 20] whose desire is still to walk on in his sins, and except God should cut off the line of his life▪ never to give over sinning, but to run on in infinitum, committing of sin even with greediness.
Thus having the meaning of the words, let us come to the [ 25] doctrine and use. There be two principal reasons which hinder men from being beneficial and liberal to the Ministry. The first is, because they think all is lost that is bestowed that way. The second is, because they are afraid lest themselves should want. To both which the Apostle makes answer in [ 30] this place, comparing our beneficence in the upholding, maintaining, countenancing of the Ministry to seed, to teach us that as the husbandman doth sow his corn in the ground, never fearing the loss thereof, but hoping for a greater increase: not doubting his own want, but assuring himself of greater [ 35] plenty. So we in sowing the seeds of good works, must never dream of loss, or cost, considering the more we sow, the more we shall reap: we must never fear want, seeing we shall receive an hundred fold. Mark. 10. 30. If men could be persuaded of this, that the time of this life is the seed▪ time; that the last judgment is the harvest; and that as certainly as the husbandman which sows his seed looks for increase, so we for our good works, a recompense to the full; O how fruitful should we be, how plentiful, how full of good works? But the cursed root of infidelity, which is in every man by nature, [ 5] doth dry up the sap of all God's graces in us, and make us either bad, or barren trees, either to bring forth sour fruits of sin, or no fruit at all, but to become unprofitable both to our selves and others. For the reason why men are so cold in their liberality, so fruitless, so unprofitable, is, because they do not [ 10] believe the promises of God, that he is true of his word, that whatsoever they give to the poor, or the Ministers of his word, they lend unto the Lord, and whatsoever they lay out, the Lord will restore to them again. Prov. 19. 17. For if they were as well persuaded of a recompense at the last day, as the husbandman [ 15] is of a harvest, they would be more frequent in duties of charity, and more plentiful in good works, then commonly they be.
Further let it be observed, that though these words be but generally expounded in the verse following, where the Apostle saith, [ 20] He that soweth to the flesh, shall of the flesh reap corruption▪ • e that soweth to the spirit, shall of the spirit reap life everlasting: yet are they more particularly and distinctly set down elsewhere in Scripture: as 2. Cor. 9▪ 6. He that soweth sparingly, shall reap sparingly, and he that soweth liberally, shall reap liberally: that is, the [ 25] harvest shall not only be answerable to the seed, and the reward to the work; but greater or less according to the quantity, and quality of the work. For every man shall receive his reward according to his proper labor. 1. Cor. 3. 8. For the more the husbandman sows, the more he doth usually reap (except [ 30] God blow upon it, in cursing the land, as he did the Israelites who sowed much, and gathered but little) and the less he sows the less shall his crop be. Even so, the more plentiful we are in sowing the seeds of good works, the more we shall reap: and the more sparing we are, the less shall our harvest be. [ 35] Hence I gather. First, that there are several degrees of punishmentsin Hell, according to the greatness and smalnes of sins: for some sins are but as mo • es, others as beams, Matth. 7. 4. some as gnats, others as camells, Matth. 23. 24. and therefore some shall be beaten with many stripes, some with few, and it shall be easier for them of Sodo • and Gomortha at the day of judgment, then for them of Capernaum. Secondly, that there are sundry degrees of glory and felicity in heaven, proportional to men's works: for all men do not sow alike, neither are their works equal; but have sund •• e degrees of goodness in [ 5] them, and therefore there are answerable degrees of glory wherewith they are to be crowned. This truth is taught elsewhere more plainly, as Dan. 12. 3. They that be wise shall shine as the brightness of the firmament: and they that turn many to righteousness, shall shine as the stars for evermore. Therefore as there [ 10] is a greater brightness in the star, then in the firmament; so there shall be greater glory in one then in another. 1. Cor. 3. 8. Every man shall receive his reward, according to his own labor, therefore seeing all men's labors are not alike, their reward shall not be alike. This is further confirmed by the parable of [ 15] the talents, Luk. 19. where the master of the servants doth proportionate his wages to their work, making him that had gained with his talent, five talents, ruler over five cities, him that had gained te • , ruler over ten. And whereas it may be said, that all the laborers in the vineyard, received an equal reward, [ 20] namely, a penny; as well as those that wrought but an hour, or those that bare the burden, and heat of the day. I answer, it is true of essential glory, all the elect shall have equal glory: but it is not true of accidental glory, therein all shall not equal. Take sundry vessels of diverse bigness, and cast them [ 25] in to the sea, all will be filled with water, though some receive a greater quantity, others a less: So, all shall have fullness of glory; that is, the same essential glory: though in respect of accidental glory, some shall have more, and some less. Secondly, the scope of the parable is not to show the equality of glory, [ 30] in the world to come; but that they which are first called, ought not to insult over their brethren, which are not as yet called, seeing they may be preferred before them, or (at the least) made equal with them. It remaineth therefore for a conclusion, that there shall be degrees of glory in heaven, as there are degrees [ 35] of torments in hell, and that as men's labors differ in goodness, so their rewards shall be different in greatness. Now men's labors differ in goodness, three ways; in the kind, in the quantity, and in the quality. In the kind; in that some are more noble in their kind, some more base; as to cure the maladies of the soul is a more excellent work in it kind▪ then to cure the diseases of the bod • e: and therefore it hath a greater degree of glory prom •• ed. Dan. 12. 3. They that turn many to righteousness, shall shine as the stars for evermore. In the quality, or manner, in that some are done with greater love, some with less: some with greater zeal, some with less: some with greater care and [ 5] conscience to discharge our duties, some with less: now, those that are performed with greater love, zeal, care, and conscience, shall • ece • ue a greater reward: though • e that are done with less, a lesser: for so is the promise, Every man shall receive his wages according to his own labor. 1. Cor. 3. 8. In the quantity, in [ 10] that some labor but an hour, others bear the burden and he • e of the day, and so according to the greatness or s • alnes of their pains, they shall have a greater or lesser reward. He that had so carefully emplo • ed his talent, that he gained with it ten others, was made ruler over ten cities: and he that had taken [ 15] less pains, and gained bu • •• ue, was made but ruler over five, that is, had his reward; yet a less reward, suitable to his work.
Further, as God doth reward the good works of his servants, according to the kind, the quantity▪ and quality: so he rewardeth [ 20] sins not only according to their degree (as we have heard) but also in the same manner, according to the nature and quality of the sin. 2. Thess. 1. 16. It is a just thing with God to recompense tribulation to them that trouble you. Thus he threateneth that to the froward he will show himself froward. Psal. 18. [ 25] 26. And, he that sheddeth man's blood, by man shall his blood be shed. Gen. 9. 6. And, all that take the sword, shall perish by the sword. Matth. 26. 52. And, he that stoppeth his ears at the cry of the poor, shall cry unto the Lord, and he will not hear him. Pro. 21. 13. And, judgment merciless shall be to him that shows no [ 30] mercy. I am. 2. 13. And, Woe be to thee that spoilest, and wast not spoiled, and doest wickedly, and they did not wickedly against thee: for when thou shalt cease to spoil, thou shalt be spoiled: and when thou shalt make an ende of doing wickedly, they shall do wickedly against thee. Esa. 33. 1. For with what judgment men judge • , they shall be [ 35] judged, and with what measure they mere, it shall be measured to them again. Matth. 7. 〈◊〉 . Neither doth God barely threaten this, but he doth it in deed; in handling sinners in their kind. Gen. 2. 17. Because thou hast eaten of the tree, cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life. Thus God punished the filthy Sodomites in their kind, in that, for their burning lust he rained upon them fire and brimstone from heaven. Gen. 19. 24. Nadab and Abihu censing with strange fire, were consumed with fire from heaven. Numb. 10. 1, 2. The like may be said of Adonibezek, for as he caused seventy Kings having the thumbs of their hands, and of their feet cut off, to gather [ 5] crumbs under his table, so the Lord rewarded him. Iud. 1. 7. As Agags sword made women childless, so his mother was made childless among other women, being hewn in pieces before the Lord in Gilgal. 1. Sam. 15. 33. Thus God punished [ 10] the adultery and murder of David: for as he defiled an others man's wife, so his own son Absalom defiled his wives in the sight of all Israel, 2. Sam. 10. 22. & his murder in slaying Uriah by the sword of the childrē of Ammō, in that the sword did never depart frō his house. 2. Sam. 12. 10. Because the Grecians accounted [ 15] preaching foolishness: it pleased God (as a fit & just punishment of this their sin) by the foolishness of preaching to save thē that believe. 1. Cor. 1. 21. Thus as Chrysost. hath observed, the rich glutton was met with in his kind: for whereas he would not give Lazarus a crumb of bread to slake his hunger, god would [ 20] not give him a drop of water to cool his thirst, Luk. 16. and therefore he saith, Hieme non seminavit misericordiam, venit aestas & nihil messuit. Thus he punisheth spiritual fornication, with bodily pollution, because the Israelites went a whoring from God, therefore their daughters became harlots, and their spouses [ 25] whores. Hos. 4. 12, 13. And this is verified in the Church of Rome at this day: for as he gave up the heathen to reprobate minds, by reason of their idolatry; so hath he given them up, as we may see in their unclean cloisters; their Sodomitical Stews, their beastly brothelhouses, and the like. So they that [ 30] delight in looking at the redness of the wine, shall have red eyes, as a punishment of their sin. Pro. 23. 30. Thus God punished the pride of the women of Jerusalem: for instead of a sweet savor, there was a stink, instead of agirdle, a rent, instead of dressing of the hair baldness, instead of a stomager, a girding of sack [ 35] cloth, and burning, instead of beauty. Esa. 3. 24. And thus the Lord shut up every womb of the house of Abimelech, because of Sara Abraham's wife. Gen. 20. 18. Thus the wise man saith, Because the Israelites worshipped serpents which had not the use of reason and vile beasts, the Lord sent a multitude of unreasonable beasts among them for a vengeance, that they might know, that wherewith a man sinneth, by the same also shall he be punished. Wisd. 11. 13. And this manner of punishing sinners in their kind, Job acknowledgeth to be most just, when he saith, If mine heart have been deceived by a woman, or if I have laid wait [ 5] an the door of my neighbor: let my wife grind unto another man, and let other men bow down upon her. Job 31. 10, 11.
Use. First, here we see the justice of God in awarding the last sentence, nay his bounty and severity: his bounty, in recompensing men above their deserts; his severity, in punishing [ 10] sinners according to their deserts. For as he will deny anything in justice that denied to Dives a drop of water to cool his tongue, Luk. 16. 24. 25. so he will recompense anything in mercy, that will recompense a cup of cold water. Math. 10. 42. This integrity in judgment without partiality, is signified by [ 15] the white throne, Reu. 20. 11. and it serves as a pattern and example for all Judges and Magistrates to follow, in laying judgment to the rule, and righteousness to the balance, Esa. 28. 17. that is, in hearing causes indifferently, and determining equally, examining them (as it were) by line and square, as the mason [ 20] or carpenter doth his work. The Grecians placed Justice betwixt Leo and Libra, thereby signifying that there must not only be courage in executing, but also indifferency in determining. The Egyptians express the same by the hieroglyphicall figure of a man without hands, winking with his eyes; whereby [ 25] is meant our uncorrupt Judge, who hath no hands to receive bribes, nor eyes to behold the person of the poor, or respect the person of the rich. And before our tribunalls we commonly have the picture of a man, holding a balance, in one hand, and a sword in the other, signifying by the balance just judgment, [ 30] by the sword, execution of judgment. For as the balance putteth no difference between gold and lead, but giveth an equal or unequal poise to them both, not giving a greater weight to the gold for the excellency of the metal, because it is gold, nor a less to the lead for the baseness of it, because it is [ 35] lead. So they were with an even hand to way the poor man's cause as well as the rich. But it is most notably set out by the throne of the house of David, mentioned Psal. 122. 5. which was placed in the gate of the city towards the sun rising: in the gate, to signify that all which came in and out by the gate of the city might indifferently be heard, the poor as well as the rich, and might have access and regress, too and from the judgment seat. Towards the rising of the sun, in token that their judgment should be as clear from corruption, as the sun is clear in his chiefest brightness.
Secondly, this confutes the common opinion of the Schoolmen, [ 5] who as they truly affirm that God rewardeth his Elect, supra meritum, above their desert; so they erroneously teach that he punisheth the reprobate, citra condignum, less then they have deserved. For God poureth upon the wicked, after this life, the full violls of his wrath, punishing them in the rigor of [ 10] his justice, without all mercy, not only according to their works, in regard of the nature and quality, but in respect of the measure and quantity.
Lastly, this doctrine seriously considered and thought upon, that we shall drink such as we brew, reap such as we sow, and [ 15] that men shall have degrees of felicity, or misery, answerable to their works, answerable to the kind of their work, to the quantity and quality thereof; will make us more careful to avoid sin, and to be more plentiful in good works, then if [ 20] with the Papists, we should teach justification by works.
Again, in that everyone shall reap as he soweth, that is, shall be rewarded not according to the fruit and success of his labor, but according to his labor, be it more, or less, better or worse: it serves (first of all) to comfort the ministers of the [ 25] word, which are set over a blind ignorant people, who are always learning and never come to the knowledge of the 〈…〉 th: they must not be discouraged, though after long teaching there be little knowledge or amendment; after much pains 〈◊〉 , little profiting; but rather a coldness, a backewardnesse, a decl • ning [ 30] in all sorts and degrees. They must remember, that if their Gospel being delivered with such simpheitie, with such assidu • tie, with such evidence and demonstration of the spirit, be h • d at is hid to them that perish, in whom the God of this world hath blinded the minds of the infidels, that the glorious Gospel of Christ should not shine unto them. 2. Cor. 4. 3, 4. Besides, let them [ 35] consider that though they seem to labor in vain, & to spend their strength in vain, and that their words take no more effect then if they were spoken in the wind: yet, that their judgment is with the Lord, and their work with their God. Isa. 49. 4. remembering that God will give to every man according to his work, according to the kind, the quantity, the quality thereof: and not according to the fruit, or success of his work.
It may serve also as a cordial to every man that is painful & faithful in his calling, though never so base & servile, as to a shepherd [ 5] which watcheth his flock, or a poor drudge that attēds upon his masters business: he is to comfort himself with this, that though he see no great good that comes by his labor and travel, yet if he be obedient to him that is his master according to the flesh in all things, not with eye-service as men-pleasers, but in [ 10] singleness of heart, serving God and whatsoever he doth, doing it heartily as to the Lord, and not to men: let him know, and assure himsel • e, that of the Lord he shall receive the reward of inheritance. Coloss. 3. 22, 23, 24. And the promise is more general, Eph. 6. 5. Know ye, that whatsoever good thing any man doth, [ 15] the same shall he receive of the Lord, whether he be bond or free.
It serveth further, as a comfort against inequallitie, whereas the wicked flourish in all manner of prosperity, and the godly lie in contempt and misery; for the time shall come, when everyone shall reap even as he hath sown. When God will punish [ 20] the sins of the reprobate with eternal torment, according to their deserts; and crown the good works of his servants, with an eternal weight of glory, above their desert: for piety shall not always go unrewarded, neither shall impiety always go unpunished, for as the Psalmist saith, The patient abiding [ 25] of the righteous shall not perish forever. And again, doubtless there is a reward for the righteous, doubtless there is a God that judgeth the earth.
Again, this condemneth the damnable opinion of Atheists, who think all things come to pass by nature, or fortune; and [ 30] that dooms day is but a dream: and that stick not to say, It is in vain to serve God, and what profit is it, that we have kept his commandments; and that we have walked humbly before the Lord of boasts▪ as though good works should never be rewarded, nor sin punished: albeit the Lord hath said, Behold I come [ 35] quickly, and my reward is with me, to give to everyone as his works shall be. Apoc. 22. 12.
Besides, it meeteth with the practice of those men, which sow nothing but cock • e, and yet expect a crop of wheates or nothing but darnel, and yet look to reap a barley harvest: that is, such as sow nothing but the cursed seeds of a damnable life, and yet look to reap the harvest of eternal life: for as a man soweth, so shall he reap: such as he brueth, such shall he drink; Everyone shall eat the fruit of his own ways, and be filled with his own devises, Prov. 1. 31. [ 5]
It doeth further detect the folly of those which fraught the ship of their soul, with nothing but faith, resting (in carnal presumption) upon a vain opinion of faith, and never caring for good works: against whom Saint James writeth, chap. 2. v. 14. What availeth it, though a man say he hath faith, when he [ 10] hath no works? can the faith save him? 20. Wilt thou understand, O thou vain man, that faith which is without works is dead? We must therefore sow the seeds of good works in this life, if after this life we look to reap the harvest of eternal life: & give all diligence by good works to make our calling and election [ 15] sure, that as it is sure in it self in God's unchangeable decree, 2. Tim. 2. 19. so we may make it sure to us. 2. Pet. 1. 10. and so lay up in store a good foundation against the time to come, that we may obtain eternal life. 2. Tim. 6. 19.
Lastly, it crosseth the wicked conceit and imagination of those men, that sing a requiem to their souls, in promising to [ 20] themselves an impunity from sin, and an immunity from all the judgments of God, notwithstanding they go on in their bad practices; and all because God doth not presently take vengeance on them for their sins. For they do not consider, that [ 25] their sins are as seeds, which must have a time to grow in, before they come to maturity; but being once ripe and fulleared, let them assure themselves, God will cut them down with the sickle of his judgments, as we read Gen. 15. 16. They remember not what the Lord saith by Jeremiah, that he will not [ 30] weary himself with following after these wild asses, used to the wilderness, which snuff up the wind by occasion at their pleasure, and none can turn them back, but will seek for them, and find them in their months, that is, when their iniquity shall be at the full, the Lord will meet with them. [ 35]
8. For, he that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting.
Here Saint Paul specifieth that in particular, which before he had delivered in general, viz. what he meant by sowing, and [ 5] reaping. And this he doth by a distribution, or enumeration of the kinds of sowing, and reaping: she wing, that there are two sorts of seeds which men sow in this life good and evil. Two kinds of sowers, spiritual men, and carnal men. Two sorts of [ 10] ground, in which this seed is sown; the flesh, and the spirit. Two sorts of haruests, which men are to reap according to the seed; corruption, and life: as Paul saith, If ye live after the flesh, ye shall die: but if ye mortify the deeds of the body, by the spirit, ye shall live. Rom. 8. 13. These two sorts of haruests [ 15] being answerable to the seed: corruption and death, being the harvest of the seed sown to the flesh: life and immortality, of that to the spirit.
Tacianus the heretic, and author of the sect of the Encratites, doth gather from this and the like places, that marriage is [ 20] in it self simply evil, because it is a sowing to the flesh. To him we may adjoin the Popes holiness Syricius, who reasoneth after the same manner, to prove that Priests ought not to marry, because (saith he) they that are in the flesh cannot please God, Rom. 8. 8. where he condemneth all marriages as unclean [ 25] both in the Clergy, and the Laity. Distinct. 82. (Understanding, as though Paul should speak properly of seed and of the flesh,) But worthily was Tacianus his opinion confuted, and he condemned for an heretic: for the Apostle speaketh not of the works of nature, but of corrupt nature which overturneth [ 30] the divine order which God set in nature, in the creation. Besides, the Apostolic writer saith, that marriage is honorable among all men; (not the first only, but also the second, third, &c. and among Clergy men, as well as others:) and therefore the marriage bed being undefiled, that is, being used in holy manner, [ 35] is no sowing to the flesh, but to the spirit, as Popish doctors, are enforced to confess. Lastly, Paul saith not He that soweth to the flesh, shall of the flesh reap corruption: but, he that soweth to his flesh. &c. Now no man (except he be worse then a brute beast) doth abuse himself by sowing to his own flesh. (as Jerome saith upon this place.) Others, by sowing to the flesh and spirit, understand the following after the fruits of the flesh and of the spirit, mentioned in the former chapter, verse. 19. 22. But this exposition cannot stand in this place; because the illatiue particle (for) in the beginning of the verse, showeth evidently, that these words depend upon the former, as an exegesis [ 5] or exposition thereof, where Paul spake not generally of all, but particularly of those works which serve directly to uphold the ministry.
By sowing to the flesh therefore the Apostle meaneth nothing [ 10] else, but to live in the flesh, to walk in it, to take pleasure in it, to follow the desires of it, and to fulfill the lusts thereof. More plainly; it is wholly to give and add ct a man's self, to the pleasures, profits, honors, and preferments of this life, and to spend himself, his strength, and wit. in compassing of them, [ 15] having little or no respect of the life to come, howe he may compass the rich purchasse of the kingdom of heaven: which who so doeth, shall reap nothing at the harvest, but corruption: that is, shall have for his reward, eternal death, understanding by corruption, the corruption of good qualities, not of [ 20] the substance. On the contrary, to sow to the spirit, is to live in the spirit, and to walk according to the spirit, and to mortify the deeds of the flesh by the spirit, & to do those things, which otherwise we would never do, if we were not moved and led by the spirit, as to bestow a man's goods, his labor, and [ 25] travel, his strength, his wit, and all, in those things that may further true religion and piety, with relation to eternal life: which whosoever doth, shall reap life everlasting, as a just recompense of his work, according to the merciful promise of God. [ 30]
Here sundry objections are to be answered, for the clearing of this text. First, the papists reason thus, Works are seeds: but seeds are the proper cause of the fruit: therefore good works are the proper cause of eternal life, & not faith only. So that as there is a hidden virtue in the seed, to bring forth fruit: [ 35] so is there a dignity in good works, to merit eternal life. Ans. First, as in a parable, so in a similitude, whatsoever is beside the scope and drift thereof, (as this their dispute is) proveth nothing. The scope of the similitude is this, that as he which soweth wheat, shall reap wheat: so he that soweth to the spirit, shall of the spirit reap life everlasting; and as he that soweth tares, shall reap nothing but tares: so he that soweth to • he flesh, the cursed seeds of a wicked life, shall of the flesh reap nothing but corruption: and as he that soweth plentifully either of these, shall reap a plentiful harvest of either of them: so he that sows the seed of a godly or wicked life, in plentiful [ 5] manner, shall reap a plentiful increase, either of misery, or felicity. When the Papists therefore reason thus: Seedes are the cause of the fruit, and have in them a hidden virtue, whereby they grow, and bring forth fruit: therefore good works are the [ 10] proper cause of life, and have a dignity and excellency in them, whereby they are worthy of eternal life: they miss of the drift, and intent of the Apostle, and so conclude nothing. Besides, this their collection, and discourse, is contrary to their own doctrine. For they teach that good works are meritorious [ 15] by merit of condignity: which may be understood 3 ways either in regard of the dignity of the work alone; or in regard of the promise of God alone, and his divine acceptation: or partly in regard of the dignity, and excellency of the work; partly in regard of the promise of God. Now albeit some of them [ 20] hold, that good works do merit in respect only of God's promise, and merciful acceptation, as Scotus, Ariminensis, Durand, Uega, Bunderius, Coster, and the like: others, in respect partly of their own worthiness, partly of God's promise, and acceptance, as Bonaventure, Biel, Driedo, (lingius, Jansen, Bellarmine, [ 25] &c. it being the common received opinion among the Schoolmen (as B 〈…〉 ldius witnesleth:) yet no • e of them (excepting only Cajetan) affi •• e that they are meritorious only in regard of the dignity of the work: which notwithstanstanding the Rhemists, and others, labor to prove out of this [ 30] similitude, urging the analogy betwixt seed and good works, contrary to the current and stream of their own Doctors. Thirdly, I answer that good works are seeds, yet faith is the root of these seeds: and in that good works are made the seeds of eternal life, it is to be ascribed to God's merciful [ 35] promise, not to the merit of the work: for in that we, or our works, are worthy of the least blessing, it is more of God's mercy, then our merit. Fourthly, the Apostle showeth only who they are that shall inherit eternal life; and the order how life is attained: but not the cause, wherefore it is given. It will be said, not only the order, but the cause is set down, as it may appear by the antithesis: for as sowing to the flesh, is the cause of destruction, so sowing to the spirit, is the cause of eternal life. Ans. It is true in the one, but not in the other. For first, sins or works of the flesh, are perfectly evil, as being absolute breaches of the law, and deserve infinite punishment, because [ 5] they offend an infinite majesty: whereas works of the spirit, are imperfectly good, having in them wants, and imperfections, (there being in every good work a sin of omission), coming short of that perfection that is required in the [ 10] law: they being good, and perfect, as they proceed from the spirit of God; imperfect, and vicious, as they come from us. Even as water is pure, as it proceeds from the fountain: but troubled, as it runneth through a filthy channel; or as the writing is imperfect, and faulty, as it comes from the young learner; [ 15] but perfect, and absolute, as it proceedeth from the scrivener which guideth his hand. So that if God (setting aside mercy) should try them by the touchstone of the word, they would be found to be but counterfeit. And if he should weigh them in the balance of his justice, they would be found too light. Secondly, [ 20] there is a main difference betwixt the works of the flesh, and the works of the spirit, in this very point; in that the works of the flesh, are our own works, and not the works of God in us: and so we deserve eternal death, by reason of them, they being our own wicked works: whereas good works, [ 25] proceed not from us properly, seeing we are not sufficient of our selves to think any [good] thing as of our selves, 2. Cor. 3. 5. but from the spirit of God, who worketh in us both the will and the deed; and are his works in us: therefore being not ours, we can merit nothing by them at the hands of God. Thirdly, [ 30] observe that it is not said, he that soweth to the spirit shall of that which he hath sownercape life everlasting, but, shall of the spirit reap life everlasting. Where we see the Apostle attributes nothing to our works, but to the grace of God's spirit. Lastly, Rom. 6. 23. the holy Ghost putteth manifest difference between [ 35] the works of the flesh, & of the spirit, in respect of merit, when he saith, The wages of sin is death: but eternal life is the gift of God. He saith not, that eternal life is the reward of good works, but the gift of God: now in the reward of sin, there is merit presupposed: in the gift of eternal life, nothing but grace, and favor.
Object. II. God giveth eternal life according to the measure and proportion of the work. v. 7. As a man soweth, so shall he reap. 2. Cor. 9. 6. He that soweth sparingly shall reap sparingly, and he that soweth liberally, shall reap liberally. 1. Cor. 3. 8. Everyone shall receive his proper wages according to his own labor. [ 5] Therefore in giving eternal life, he hath no respect of the promise or compact, but of the dignity and efficacy of the work. Ans. Fulnes of glory, called by Schoolmen essential glory, is given only for the merits of Christ, in the riches of God's mercy, without all respect of works. Accidental glory, (when one [ 10] hath a greater measure of glory, another a less, as when vessels of unequal quantity cast into the sea, are all filled, yet some have a greater measure of water, some a less) is given, not without respect of works: yet so as that it is not given for works, [ 15] but according to works, they being infallible testimonies of their unfeigned faith in the merits of Christ. If it be said, that eternal life is given as a reward, meritoriously deserved by good works, because it is said, Come ye blessed; for I was hungry, and ye gave me meat. Matth. 25. I answer, it is one thing to be just, an [ 20] other thing to be declared and known to be just. We are just by faith, but we are known to be just by our works: therefore men shall be judged at the last day, not by their faith, but by their works. For the last judgment serveth not to make men just that are unjust, which is done by faith, but to manifest them [ 25] to the world what they are in deed, which is done by works. Men are often compared to trees in Scripture. Now a tree is not known what it is, by his sap, but by his fruit: neither are men known to be just by their faith, but by their works. Indeed a tree is therefore good, because his sap is good: but it is known to be good, by his fruit. So, a man is just, because of [ 30] his faith, but he is known to be just by his good works: therefore seeing that the last judgment must proceed according to evidence that is upon record (for the books must be opened, and men must be judged of those things, that are written in the books) all must be judged by their works, which are evident and apparent [ 35] to the view of all men, and not by their faith, which is not exposed to the sight of any. And hence it is that the Scripture saith, we shall be judged according to our works, but it is nowhere said, for our good works. Gregory saith, God will give to everyone according to his works: but it is one thing to give according to works, another thing, for works. For works are no way the cause of reward; but only the common measure, according to which God giveth a greater or lesser reward. Take this resemblance. A King promiseth unequal rewards to runners, [ 5] (the least of which would equal the riches of a kingdom) upon condition, that he which first cometh to the goal, shall have the greatest reward; the second the next, and so in order. They having finished their race, the King giveth them the reward according to their running. Who would hence but childishly [ 10] infer, that therefore they merited this reward by their running? And whereas they urge that text, Matth. 25. Come ye blessed—, for I was hungry, and ye fed me. I answer, first, that the word [for] doth not always signify a cause, but any argument or reason takē from any Topic place: as Rom. 3. 22, 23. [ 15] The righteousness of God is made manifest unto all and upon all that believe. For there is no difference: for all have sinned, & are deprived of the glory of God. Where sin is no cause of the righteousness of faith, but only an antecedent, or adjunct, common to all men. So when we say, This is the true mother of the child, for she [ 20] will not have it divided. There [for] doth not imply the cause, as though her refusing to have it divided, did make her the true mother of it: but only the sign, that she was the true mother indeed. Secondly, be it granted that it implieth the cause, yet not the meritorious cause: for good works are said to be causes of [ 25] eternal life, not as meriting, procuring, or deserving anything at the hands of God, but as they are the kings high way to eternal life, God having prepared good works, that we should walk in them. If a King promise his subject a treasure hid in the topp of a steep and high mountain, upon condition that [ 30] he clime and dignity it out: his climbing and digging, is the efficient cause of enjoying the treasure, but no meritorious cause of obtaining it, seeing it was freely given. If it be further said, that the word [for] doth here signify the cause, as well as in the words following. Go ye cursed.., for I was hungry and ye gave me [ 35] no meat: seeing our Savior Christ speaketh after the same manner of the reward of the godly, and punishment of the wicked. I ans. The parity of the reason, stands in this, that as by good works we come to eternal life, so by wicked works, we run headlong to perdition. The dissimilitude is this, that evil works are not only the way, but also the cause of death: good works are the way, but not the cause, as Bernard saith, they are via regni, non causa regnandi.
Object. III. Here God promiseth eternal life to good works: therefore good works merit eternal life. Answ. There [ 5] is a double covenant, Legal, and Evangelical. In the legali covenant, the promise of eternal life is made unto works. Do this and live. If thou wilt enter into life, keep the commandments. But thus no man can merit, because none can fulfill the law. In the Evangelical covenant, the promise is not made to the work, but [ 10] to the worker, and to the worker, not for the merit of his work, but for the merit of Christ, as Apoc. 2. 20. Be faithful unto the end, and I will give thee the crown of life, the promise is not made to fidelity, but to the faithful person, whose fidelity is a sign that he is in Christ in whom all the promises of God are yea, and [ 15] Amen, that is most certain and infallible. Secondly, if anything be due to works, it is not of the merit of the work, but of gods merciful promise. Augustine saith, God made himself a debtor, not by owing anything, but by promising. Thirdly, no reward is due to works of regeneration, upon compact and promise: [ 20] first, because we are not under the covenant of works in which God doth covenant with us upon condition of our obedience: but under the covenant of grace, the tenor of which coue nant runneth upon condition of the merits of Christ apprehended by faith. Secondly, though we were under the legal covenant, [ 25] yet we merit not, because our works are not answerable to the law. Lastly, whereas the pillars of the Romish church teach, that the promise made upon condition of performing the work, maketh the performer to merit, is very false. This is not sufficient to make a meritorious work: it is further required, [ 30] that the work be answerable and correspondent in worth and value, to the reward: as if one shall promise a thousand crowns to him that will fetch a little water out of the next well; it is debt indeed in the promiser, but no merit in the performer; because there is no proportion between the work and the [ 35] reward.
Object. IV. Sowing to the spirit, is a good work, and reaping eternal life, the reward: but reward presupposeth memerit: therefore sowing to the spirit, doth merit eternal life. Ans. There is a double reward, One of favor, another of debt. Rom. 44. To him that worketh, the wages is not counted by favor, but by debt. So saith Ambrose, There is one reward of liberality, and favor: another reward, which is the stipend of virtue, and recompense of our labor. Therefore reward signifieth generally any recompense, or any gift that is bestowed upon another, whether it be more or less, whether answerable to the work [ 5] or not, whether upon compact, or otherwise: for the Scripture maketh mention of reward, where there are no precedent works, as Gen. 15. 1. Fear not Abram, I am thine exceeding great reward, that is, thy full content and happiness. Psal. 127. 3. The fruit of the womb is a reward, that is, a blessing, and a free [ 10] gift of God. In this sense (I grant) eternal life is a reward. Yet it is no proper reward, but so called by a catachresis, which yet is not an intolerable catachresis (as Bellarm. either ignorantly or maliciously affirmeth) but easy and familiar; for in the phrase of the Scripture, eternal life is called a reward, in a general signification, [ 15] when it is used absolutely, and not relatiuely, to signify the heel, or ende of anything: and so the Hebrew word which signifieth a heel, signifieth also a reward, because it is given when the work is ended: And eternal life hath this resemblance with a reward, in that it is given at the end of a man's life, [ 20] after that his travel and warfare is ended. Thus the Greek words which signify a reward and an ende, are used indifferently one for the other. 1. Pet. 1. 9. Receiuing the end of your faith, the salvation of your souls, that is, (as Beza hath fitly translated it,) the reward of your faith: for to translate it, the ende of your [ 25] faith cannot agree to the word receiving, for we receive not an ende, but a reward. Thus reward signifieth a free gift, or free remuneration, as when the master giveth his feruant something for his faithful service (though done upon duty) when as he oweth him not thanks, much less reward. Luk. 17. 9. Doth he [ 30] thank hat servant, because he did that which was commanded unto him? I trow not. Thus God giveth us eternal life, not because he is bound in justice so to do, (for he oweth us neither reward, nor thanks, for our labor, because when we have done [ 35] what we can, we have but done our duty. v. 10.) but because his goodness, and merciful promise made thereupon, doth excite him thereunto. And yet eternal life is called a reward, because it doth as certainly follow good works, as though it were due. And, good works are mentioned in the promise, because they are tokens that the workers is in Christ, for whose merit, the promise shall be accomplished. And it is further called the reward or fruit of our faith, (as here the harvest) because it is the way and means of obtaining it.
II. Eternal life is called a reward of good works, not causally, as procured by them, but consequently, as following them. [ 5] For abeit it be given properly for the merit of Christ apprehended by faith: yet it is given consequently as a recompense of our labors: as an inheritance is given to the heir, not for any duty or service, but because he is the heir: yet by consequent it is given [ 10] in recompense of his obedience. He that forsakes father & mother—shall receive a hundred fold more in this life, and in the world to come eternal life, Mark. 10. 29, 30.
III. Reward doth not always presuppose debt, but is often free, for whereas it is said, Math. 5. 46. If you love them that love you, what reward shall ye have? It is thus in Luk. 6. 34. What thank [ 15] shall ye have? by which we see that reward doth not always signify due debt, but thankful remembrance, and gracious acceptance.
IV. Coloss. 3. 24. Eternal life is called the reward of inheritance, [ 20] whereby is signified, that it is not given, for our works, but because we are the sons of God by adoption. Bellarmine answers, that it may be both a reward, & an inheruāce: a reward, because it is given to laborers upon compact: an inheritance, because it is given to none, but those that are children. But the [ 25] word 〈 in non-Latin alphabet 〉 translated reward, signifieth a gift freely given without respect of desert, it being all one with 〈 in non-Latin alphabet 〉 , as Bafil teacheth upon the 7. psalm.
V. The Scripture teacheth that God giveth rewards four ways. First, he giveth reward of due debt. in respect of merit: [ 30] thus he giveth eternal life, as a reward due not to our merits, but to the merits of Christ: for none can merit at the hands of God, but he which is God. Secondly, he gives a reward, in respect of his free and merciful promise, and thus he rewards only believers. Thirdly, he giveth rewards to hypocrites, infidels, [ 35] heathen, &c. being neither bound by his own promise, nor by their merit, whē they perform the outward works of the law, and lead a civil life conformable thereto, as when Ahab humbled himself before the Lord, 1. King. 21. And this God doth to the end he may preserve human society, and cōcommon honesty, and that he may testify what he approveth, and what he disliketh. Lastly, he giveth good success in enterprises, and attempts, according to his own decree, and the order of divine providence: which metaphorically is called a reward, Ezek. 29. v. 19. 20. because it hath a similitude thereunto, [ 5] as when wicked men through ignorance, do that wickedly, which he hath justly decreed shall come to pass, suffering them to fill their houses with the spoil of the poor, which they have for their work, as a man hath wages for his honest labor. Thus the spoil of Judea, is called the hire or reward [ 10] given to Tiglath. Pelassat for his Syrian war. Isaiah 7. 20. and thus the spoil of Egypt, is said to be wages given Nhebuchodonosar, for his service against Tyrus.
Further, let us here observe the different manner of speech which the Apostle useth, in speaking of the flesh and of the [ 15] spirit. Of the former he saith, He that soweth to his flesh, &c. Of the latter, He that soweth to the spirit, not to his spirit, by which is signified, that what good so ever a man doth in being beneficial to the ministry, in furthering the Gospel, &c. he doth it not by any goodness that is in himself, but by the spirit of god, [ 20] who in every good motion works in us the will, and in every good action, the deed. Philip. 2. 13. therefore no man ought to flatter himself in this respect, or to think highly of himself, as though he had attained an extraordinary measure of sanctification, either for affecting, or effecting anything that is good: [ 25] seeing, whatsoever good thing is in us, is the gift of God, as Jerome saith. On the contrary, what evil soever a man doth, he doth it of himself, God being neither the author, the furtherer, nor the abetter thereof.
Again, we hence learn that all unregenerate persons, are [ 30] sowers to the flesh, because that before their conversion they do nothing but those things that are pleasing to the flesh: so that dying in that estate, they can reap nothing but corruption: therefore it hence followeth that Philosophers, heathen, and all mere civil, and natural men, being such as never sowed [ 35] to the spirit, shall reap nothing but corruption, death, and condemnation, contrary to the opinion of some ancient, and moderne writers.
Further, observe here, that though there be some that are Neuters in religion, luke warm gospellers, halting between two opinions, such as are neither fish nor flesh; yet in moral duties, there are no Neuters, nor mediators: for all men are ranged into one of these two ranks, either they are sowers to the flesh, or to the spirit.
Here also we see who are true worldlings indeed; to wit, such as mind earthly things, in spending themselves, their strength, [ 5] and wits, upon the world, having all their care for it, and all their comfort in it: in the mean time, having little or no taste of the joys of the world to come, because they make their Paradise here upon earth, and never look for any heaven after this [ 10] life. As also who are spiritual men, namely, such as walk in the spirit, who though they live in the world, in these houses of clay, yet are not of the world, because they set not their affections upon it, but have their conversation in heaven, where Christ sitteth at God's right hand. [ 15]
This serves first of all, to discover unto us our own estate, whether we be indeed carnal, or spiritual: for if we sow to the flesh, that is, be always poring, and digging in the earth with the mole, setting our affections upon it, not referring the blessings of God, to his glory, and the furtherance of the Gospel, but to [ 20] serve our own corrupt desires: we are fleshly minded, (though we pretend this, and that, and protest never so much) and continuing in this estate, we can expect nothing but the harvest of death and condemnation. Whereas on the contrary side, if we savor the things of the spirit, by setting our affections upon [ 25] them, and seeking those things that are above, eftsoons lifting up our hearts by secret groans and ejaculations, for the enjoying of them, we are spiritual men, and shall undoubtedly in due time reap the harvest of eternal life.
Secondly, this bewrays the paucity of spiritual men, even [ 30] where the Gospel is professed: and how the world swarms with multitudes of carnal, and fleshly minded men. For as in former times before the flood, they ate, they drank, they bought, they sold, they planted, they built, that is, wholly addicted and devoted themselves to these things: So in these latter days (which [ 35] our Savior Christ prophesied should be a counterpaine of the former) the multitude generally in every place do wholly employ and spend themselves, in thinking, in affecting, in talking, in seeking, in following of worldly things, seldom (God knows) or never minding the kingdom of God, or the righteousness thereof, nor practicing the Apostles rule, so to use the world as though they used it not. 1. Cor. 7. 31.
Again, here we see how the wisdom of God is counted folly, among worldly wise men: and how the wisdom of the world is foolishness before God. For if a man sow to the spirit, in not following blind reason, nor corrupted affection, nor fashioning [ 5] himself to the guise of the world, nor seeking his own good so much as the good of others, but denying himself, forsaking all (in his affection) for the Gospel of Christ, and contemning this temporal trash, in regard of the heavenly treasure; he is accounted in the world but a fool: whereas God accounts [ 10] him truly wise: for he is the wise merchant man who having found a pearl of great price, went and sold all that he had, and bought it. Matth. 13. 46. For the less he layeth up for himself upon earth, the more he treasureth up for himself in heaven: [ 15] and though he seem to sow upon the waters, yet after many days he shall find it again. Whereas they that mind nothing but the world, in sowing to the flesh, are reputed wise and provident men: when as God accounts them stark fools: Thou Fool, this night shall they fetch away thy soul, and thē whose [ 20] shall those things be which thou hast provided? and then it followeth, So is he that gathereth riches to himself, and is not rich in God. For the more they treasure up riches, the more they treasure up to themselves wrath against the day of wrath. Rom. 2. 5. and fat themselves against the day of slaughter. I am. 5. 5. [ 25]
Lastly, we are here warned to take heed of the Devils sophistry. It is a notable policy, one of the cunningest stratagemes the Devil hath, in good things commanded, to sever the means from the ende: and in evil things forbidden, to sever the ende from the means He laboreth to sever the means [ 30] from the ende, by persuading a man that he may come to the ende though he never use the means, that he may reap eternal life, though he never sow the seeds of the spirit in this life. But we must know, that as he which runneth not at all, can never gain the garland: he which laboreth not in the vineyard, [ 35] the laborers wages: he that never sows, can never reap. So he that runneth not in the race of Christianity, shall never attain the crown of happiness, and felicity: he that laboreth not in the Lord's vineyard, the recompense of reward: he that in this life soweth not to the spirit, shall never after this life reap life everlasting. For we may not dream of a good harvest, without a good seed time, of sowing nothing to reap something, or sowing tares to reap wheat. Again, he seuereth the end from the means, by persuading men that they may use the means and never come to the end, that though they sow to the flesh, yet they shall not reap corruption. Thus [ 5] he persuaded Eve, that though she did eat of the forbidden fruit, yet she should not die the death, nay she should not die at all, but her eyes should be opened, and she should be as God himself, knowing good and evil. But we are to be undoubtedly [ 10] resolved of this, that God hath linked with an iron chain, the pleasure of sin, and the punishment thereof: that as he that follows a river, must needs at length come to the Sea: so he that follows the course and stream of his sins, must needs come at the length to the gulf of eternal destruction. [ 15]
9 Let us not therefore be weary of well doing: for in due season we [ 20] shall reap, if we faint not.
In these words, the Apostle expounds the fifth general rule appertaining to all sorts of men: and in it he ascendeth from the hypothesis to the thesis, that is, from the particular, to the general, [ 25] showing that we ought not to faint in any good course, either in doing good to them that labor amongst us, and are over us in the Lord, and admonish us; nor yet in being beneficial unto others. And this verse dependeth upon the former, (as the [ 30] word therefore doth imply) by way of necessary illation, and consequence: for seeing that they which continue in well doing, in sowing to the spirit, shall of the spirit reap life everlasting, v. 8. therefore no man ought to be weary of well doing. It consisteth of two parts: of a rule, or precept, in the former part of the verse, Let us not therefore be weary of well doing: and [ 35] a reason of the rule, or a motive to incite us to the performance thereof, in the latter part: for in due season we shall reap, if we faint not. In the rule, the Apostle speaks that plainly, which in the former verses he had delivered more obscurely: for here he expounds himself, what he meant by sowing to the spirit, namely, doing of good, or (as it is in the next verse) doing of good unto all, which may also appear by that which followeth, we shall reap, if we faint not, that is, we shall reap the fruit of that which we have sown to the spirit, if we faint not: therefore to sow to the spirit, is nothing else, but to do good. Now, by well doing, the Apostle meaneth not only the outward work, [ 5] whereby our neighbor is furthered, helped, relieved; but the doing of it also in a good manner, and to a good ende; so, as it may be a good work indeed, not only profitable to our neighbors, and comfortable to our selves, but acceptable to [ 10] God. This is a most necessary precept: for most men are soon weary of a good course, like to these Galatians, who began in the spirit, but being weary of that walk, turned aside, and made an ende in the flesh. Gal. 3. 3. Like Ephraim and Judah, whose goodness was as a morning cloud, and as the morning dowe which vanisheth away. Hos. 6. 4. This wearisomeness in well doing [ 15] hath ceased upon the most: even upon all drowsy professors, (which are the greatest part,) as may appear by this, in that some, if they be held but a quarter of an hour too long, or above their ordinary time; are extremely weary of hearing the word. And as for duties of mercy, and liberality, putting [ 20] up injuries, and tolerating wrongs, they are ready to make an ende as soon as they begin. And as for Prayer and thanksgiving, and other parts of the worship of God, most men say in their hearts with the old Jews, what profit is it that we keep [ 25] his commandments, and that we walk humbly before the Lord of hosts? Malachi. 3. 14. nay they count it a weariness unto them, and snuff thereat. Malachi. 1. 13. Hence it is, that the Holy Ghost is so frequent in stirring us up to the performance of all good duties, with alacrity, and chearefulnes, and so often in rousing us from that drowsiness and deadness, wherewith we [ 30] are overwhelmed. Luk. 18. 1. Our Savior Christ propounds a parable to this ende, to teach us, that we ought always to pray, and not to wax faint. Eph. 3. 13. I desire (saith Paul) that ye faint not at my tribulations. 2. Thess. 3. 13. And ye, brethren, be not [ 35] weary in well doing. And so in this place, Let us not therefore be weary of well doing.
Now the reasons which make men so weary of well doing, are in general these three. First, the strength of the flesh, which even in the regenerate is like the great giant Goliath, in comparison of poor David. Secondly, the weakness of the spirit, and spiritual graces. Thirdly, the outward occurrences, and impediments of this life. In special they be these. First, men by nature are wolves one to another. Isaiah. 11. v. 6. and so they continue, til this wolvish nature be mortified, and renewed by grace, being so far from helping, furthering, relieving, tolerating [ 5] one another, or performing any other duty of love, that contrarily, they are ready to bite, and devour one another. Gal. 5. 15. Secondly, oftentimes it cometh to pass, that other men's coldness doth cool our zeal, their backewardnesse, slacketh [ 10] our forwardness. Thirdly, many think it a disgrace and disparagement unto them, to stoop so low, as to become serviceable unto their inferiors. Fourthly, there are many things which discourage us from well doing, either the party is unknown unto us, as David was to Nabal (for which cause he [ 15] would not relieve him in his necessity:) or eise seemeth unworthy of our help, being such as through rior, harlots, lewd company, hath brought himself to misery and beggary. Or such as reward us evil for good, hatred for our good will: or such as are querulous, always complaining, though never so well [ 20] dealt withal: all which make men cold in the duties of love. Fifthly, some there be which fain dangers and cast perils, which hinder them from doing the good they should: The slothful person saith, a lyon is in the way, &c. Lastly, the manifold occasions and affairs of this life, do so distract the mind, as that a [ 25] man is soon wearied, yea in the best things. Besides, many see no reason why they should spend themselves, in doing good unto others.
Now to all these obstacles, and pul-backs, we are to oppose the Apostles precept, Let us not be weary of well doing For verily, [ 30] if the consideration of these small occasions, and rubs that lie in our way, daunt and dismay us, and so stop our course, we shall never be plentiful in good works: we may haply put our hand to the plow, but a thousand to one we shall look back again: with Lots wife cast a long look toward [ 35] Sodom; and with the Israelites in our hearts turn again into Egypt. For as he that observeth the wind shall not sow, and as he that regardeth the clouds, shall never reap. Eccles. 11. 4. So he that regardeth the ingratitude of some, the evil example of others, the manifold distractions, and occurrences of this life; and shall cast perils in carnal wisdom, of this, and that trouble, or inconvenience, that may ensue, shall never do his duty as he ought.
And assuredly, he that fainteth in a good course, and giveth it over before he come to the ende, is like unto the slothful husbandman, who having plowed and tilled, and in part sowed [ 5] his ground, giveth over before he have finished it; and so, either the parching heat doth wither it, or the nipping cold doth kill it, or the fowls of the air devour it.
Now most men are sick of this disease, which shows the [ 10] greatness of our corruptions, and that the best Christians have a huge mass or lump of sin in them, and but a spark of grace; in that they are seldom or never weary in scraping together of riches, in following their pleasures, in pursuing honors, and hunting after preferments: and yet are quickly weary [ 15] in duties of piety, justice, and mercy, albeit they have an unspeakable reward annexed unto them.
Well, whatsoever the corrupt practices of men be, let us learn our duty, to go forward without weariness, nay to do good with cheerfulness, as Paul saith of himself, Philip. [ 20] 3. forgetting that which is behind, and indeauouring himself to that which is before. Let us consider that it is the property of a liberal mind, to devise of liberal things, and to continue his liberality, Isaiah. 32. 8. Neither is this all, not to be weary, or to persist & continue, but we must proceed on from strength to strength, [ 25] and bring forth more fruit in our age, Psal. 92. 14. as the Church of Thiaiyra, whose works were more at the last, then at the first, for which she is worthily praised by our Savior Christ, Revel. 2. 19. It was the motto of Charles the fifth, Plus vltra, and it ought to be every Christians motto to strive to perfectiō, & as [ 30] the Apostle exhorts us, To be steadfast, immoneable, and not to make stay there, but to be abundant always in the work of the Lord. 1. Cor. 15. 58. And that we may do this indeed, we must set this down as a certain conclusion, that we will not recoil, nor give back, come what will come: and withal we must labor [ 35] to quicken our dull and drowsy spirits, to girde up the loins of our minds, to strengthen our weak hands, and our feeble knees, by public and private exercises of reading, prayer, meditation, conference, &c.
Thus much of the rule: now followeth the reason of the rule, or the motive to encourage us to the performance of this duty, for in due season we shall reap, if we faint not, as if he should say more fully, thus, Let us be assured of this, that continuing and increasing in well doing, our labor is not lost, nor spent in vain. 1. Cor. 15. 58. for though we imagine that we labor in vain, and spend our strength in vain (as the Prophet speaketh) [ 5] yet our work is with the Lord, and our labor with our God, Isaiah, 49. 4. And albeit we may seem to our selves and others to cast away our goods in being beneficial unto some, and (as the wiseman speaketh) to sow upon the waters; yet after many days we shall find them again. Eccles 11. 1. In the motive there [ 10] be three things contained. First, the reason it self, which is a promise of reward We shall reap. Secondly, the circumstance of time, when this harvest shall be reaped, we shall reap in due season. Thirdly, the condition that is required on our parts, that [ 15] we may reap, if we faint not. Of these in order, and first of the reason or promise it self.
Whereas the Apostle to the ende we may not be weary of a good course, doth encourage us to proceed on, by setting before our eyes the promised reward, I gather, that we may encourage, [ 20] animate, and excite our selves to the performance of all good duties, by the consideration of the heavenly harvest which we are to reap, and the crown of glory we are to receive after this life; as the husbandman doeth sow in hope that he shall reap: and though seed time be painful and chargeable [ 25] unto him, yet he giveth not over for all that, but comforteth himself with the expectation of the harvest, which will fully quite his cost, and recompense his labor. That this is a truth, it may appear by sundry arguments: by precept, by promise, by practice, by reasō. For precept. It is the commandment of Christ we [ 30] should make us friends of unrighteous manmon, or of the riches of iniquity, that when we shall want, they may receive us into everlasting Tabernacles, Luk. 16. 9.
For promise, besides this place (which is very pregnant to the purpose) Paul exhorts servants that whatsoever they do, they would do it heartily, as to the Lord, and not to men, knowing that of [ 35] the Lord they shall receive the reward of inheritance. Coloss. 3. 23, 24. And generally what good thing soever a man doth the same shall he receive of the Lord, whether he be bond or free. Eph. 6. 8. He that forsakes father and mother, &c. for Christ's sake, shall receive a 100. fold more in this life, and in the world to come life everlasting. Math. 19. 29. These and the like promises were to no purpose, if it were not lawful for us to look to the reward, & if we might not by considering of it, incite and stir up our selves, to greater alacrity in the course of Christianity, in making us more servant and frequent in the duties of piety. [ 5]
Thirdly, it may be proved by the practice of the saints of God: Abraham was contented to forsake his native country at the command of God, and to dwell in a strange land, yea and that in tents, because he looked for a city having a foundation, whose builder and maker is God, Ebr. 11. v. 9. 10. Moses esteemed [ 10] the rebuke of Christ greater riches then the treasures of Egypt, because he had respect unto the recompense of reward, v. 26. Christ (whose example is without all exception, being exemplum indeficiens as the School-men speak) did sweeten the bitterness of the cross with the consideration of the glory which a little [ 15] after he was to enjoy, for so the Apostle saith, that for the joy that was set before him, he endured the cross, & despised the shame. Ebr. 12. 2. The Colossians are commended by the Apostle, for that they continued, and increased, in faith to God, and love to mā, [ 20] for the hopes sake that was laid up for them in heaven, Coloss. 1. 5. And Paul shows this to have been the practice, and to be the duty of all the saints of God, so to run that they may obtain, 1. Cor. 9. 24.
Lastly, it may be proved by reason. For first, that which is the end of our actions, ought to be considered of us, as a means [ 25] to stir us up to the attaining of this ende: therefore seeing the ende of our faith, and hope, is eternal life. Rom. 6. 22. Ye have your fruit in holiness, and the end everlasting life. 1. Pet. 1. 9. Receiuing the reward of your faith, the salvation of your souls. Therefore we may, nay we ought to cast our eyes upon it, & to direct [ 30] all our actions for the attaining of it. Secondly, if the laborer work, not in regard of the common good only, but also with respect of his wages: he that runneth a race, to attain the garland: if the husbandmen set and sow, plant and plow, in hope to reap a harvest, & to receive some fruit of his labors: It is [ 35] lawful for Christians also to do good in regard of eternal reward, for that is the Apostles reason, 1. Cor. 9. 25. They that try masteries abstain from all things, that they may obtain a corruptible crown: but we for an incorruptible. It is Saint James his reason, I am. 5. 7, 8. as the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former and the latter rain; So must we be patient, and settle our hearts, for the coming of the Lord draweth near, and he will recompense every man according to his works. Thirdly, if it be lawful for a man to abstain from sin, for fear of eternal [ 5] punishment, and torment in hell, (as we know it is,) Matth. 10. 28. then it is lawful to do good, in hope of eternal reward. It will be said, that it is the property of a mercenary hireling to look for reward I answer, it is the property of a hireling to [ 10] look only, or principally for his hire, either not minding the glory and honor of God, or less respecting it, then his own private advantage; so that when the hope of his gain is gone, he leaveth his charge, and flieth away: like the Popish Monks, who were right hirelings indeed: for they minded nothing but [ 15] their own commodity, according to the old saying, No penny, no Pater noster. But to look to the recompense of reward in the second place, after the glory of God, the performance of our duty, and discharge of a good conscience, is no property of a hireling; seeing God hath promised to give to them which by [ 20] continuance in well doing, seek glory, and honor, and immortality, eternal life. Rom. 2. 7.
By this that hath been said, we may see the impudency of the Rhemists, who in their marginal notes upon Luk. 14. 1. Ebr. 11. 26. and Apoc. 3. 5. do notably slander us and our doctrine, [ 25] in averring that we teach, that no man ought to do good in respect of reward: the like may be said of Cardinal Bellarmine, Bintfeldius, and others. For this is our constant doctrine, that we may, and ought, to stir up our dullness to all chearefulnes, in the discharge of our duty, by setting before our eyes the reward [ 30] which is promised. Yet so, as that we ought not only, nor principally, to respect the reward: for the zeal of God's glory, the care and conscience we have to discharge our duty, ought rather to move us to be plentiful in good works (in lue of thankfulness unto God for the riches of his mercy) then the [ 35] greatness of the reward; seeing we ought to do our duty, though there were no heaven, no hell, no reward, no punishment, no Devil to torment, no conscience to accuse; the very love of God ought to contstrain us. 2. Cor. 5. 14. And here we must with thankfulness acknowledge the endless love and mercy of God towards us, seeing that, when he might exact strict obedience without any promise of recompense for our labor: nay, when he might shiuer us in pieces with his iron scepter, yet as Abashuerosh did to Queen Esther, he holdeth out his golden scepter unto us in the preaching of the word, that we might lay hold of it, and by it apprehend eternal life. Yea it pleaseth him [ 5] to win us by gifts, to incite us by rewards, to allure us by promises, in giving his word, that if we give we may look to receive (though not for our merits, yet through his mercy:) if we bestow transitory goods, we shall receive a durable substance. If a cup of cold water, God's kingdom. Matth 10. 12. [ 10]
The second general point, is the circumstance of time, when we shall reap, to wit, in due time. This due time may be understood in part of this life: for godliness hath the promise of this life, as well as of the life to come, and the works of mercy have been even in this life recompensed to the full. The widow [ 15] of Zanepta for entertaining the Prophet Elijah, was miraculously sustained in the dearth: the meal in her barrel did not wast, and the oil in her cruise did not diminish. 1. King. 17. 16. And so the Shunamite for the like kindness shown to the Prophet Elisha, being barren, obtained a son: and when he [ 20] was dead, she obtained him to life again, 2. King. 4. as the widow of Sarepta did hers at the prayer of Elijah. 1. King. 17. 23. Foras God doth always give to his children in this life the first 〈◊〉 of his spirit: so he doth often give them the first fruits of their labors, as a taste of their future felicity, and an earnest of [ 25] that happiness which after they shall fully enjoy. Our Savior Christ saith, he will reward them an hundred fold in this life. Matth. 19. But this due time is properly meant of the life to come, which hath two degrees, the first is at the day of death, when the soul entereth into happiness: the second, at the day of [ 30] judgment, when both soul and body (being reunited) shall be put in full possession of eternal glory, and felicity: for then they shall be rewarded according to their works; not so much as a cup of cold water which they have given to relieve the [ 35] Saints of God, but shall be recompensed to the full. Matth. 10. 42.
Use. Seeing God hath set down a set and certain time when we are to reap, it is our duty with patience to expect it, as the husbandman doth; who having sowed his field doth not look for a crop the next day, or week, or month: but patiently expecteth the harvest, that he may receive the precious seed of the earth. For he is too unreasonable, who having sowed in September, looketh for a crop in October: he must wait for the month of August, till the harvest, and in the mean time indurestorme and tempest, wind and weather, snow and rain, [ 5] hail and frost. So we must sow our seed, and sow plentifully, still expecting the fruit of our labor with patience, till the great harvest come, the great day of retribution, in which God will separate the wheat from the chaff; gathering the one into [ 10] his garners, and burning up the other with unquenchable fire. Matth. 3. 12. Let us consider the example of God, who doth patiently expect, and (as I may say) waits our leisure when we will turn unto him, that he might have mercy upon us. Esa. 30. 8. he waiteth at the door of our hearts, and standeth knocking to be let in, Apoc. 3. 20. nay he calleth unto us standing without, [ 15] Open unto me my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks with the drops of the night. Cant. 5. 2. We unto thee Jerusalem, will thou never be made clean? when will it once be? Ier. 13. 27. More particularly, God's waiting and [ 20] expecting is set down in Scripture by sundry degrees. First, he waiteth all the day long. Esa. 65. 2. I have stretched out my hand all the day long, to a disobedient and gainsaying people. Secondly, forty days together, Yet forty days, and Nineveh shall be destroyed. Ion. 3. 4. Thirdly, all the year long, as the husbandman [ 25] doth; I looked for grapes, and loe wild grapes. Esa. 5. 4. Fourthly, he expecteth our amendment, many years together. Luk. 13. 7. Behold, these three years have I come and sought fruit on this fig tree, and find none. Fifthly, the Lord suffered the manners of the Israelites forty years in the wilderness. Psal. 95. 10. Act. 13. [ 30] 18. Sixthly, the long sufferance of God (as Peter saith, 1. Epist, 3. 20.) did patiently expect the conversion of the old world, all the while the Ark was in preparing for the space of an hundred and twenty years. Seventhly, he expected the Canaanites, and Amorits, for the space of four hundred years, yea he suffered [ 35] all Gentiles to wander in their own ways, and in the vanity of their mind almost for three thousand years together. Act. 14. 16. Now if God be so patient in expecting our amendment from day today, from year to year; we ought to be patient in expecting the accomplishment of his promises day after day, and year after year, as we are commanded. Habac. 2. 3. Though the vision tarie, yet wait for it, for it shall surely come, and shall not stay: and though it be long before we reap any fruit of our labors, yet let us with patience expect it, for in due season we shall reap, if we faint not. For, if God wait upon us, [ 5] not for his own good, but for ours; what a shame is it, that we will not wait upon him, in tarrying his good leisure, for our own good? The dumb and s • nsles creatures may set us to school in this point: for they expect with a fervent desire to be delivered from the bondage of corruption, into the glorious liberty [ 10] of the sons of God. Rom. 8. 19, 20. and as the word signifieth, they expect with a longing desire, even with thrusting forth their heads, as the poor prisoner that is condemned doth, who eftsoons putteth forth his head out of the window, in a continual earnest expectation of the gracious pardon of the Prince. It [ 15] is our parts therefore to wait as David did, who saith of himself, Psal. 69. 3. I am weary of my crying, my eyes fail me whilst. I wait for my God. For if we give over our patient expecting, and faint in our minds, seeking to anticipate this DVE TIME, this period which God hath prefixed in his unchangeable will, [ 20] (more immutable then the laws of the Medes and Persians) a thousand to one but we run for help, either to the witch of Endor, as Saul did, 2. Sam. 28. or to the wizard of Pethor, as Balak did, Numb. 22. or to the sorcerer and figure-flinger of Babel, as Nebuchadnetzer did, Ezek. 21. 21. or if all these fail, [ 25] (as commonly they do) we either break out into open blasphemy, as the king of Israel did, 2. King. 6. 33. Behold this evil cometh of the Lord, should I attend on the Lord any longer? or in the depth of discontent, we play the desperate part of Razez, and lay violent hands upon our selves. 2. Macchab. 14. 41. [ 30]
The third thing to be considered, is the condition required on our part, that we may reap in due time; set down in these words, if we faint not. The words in the original are thus: we shall reap in due time not fainting: which may be (and are of • some) taken in a double sense: either as a promise, or as a condition. [ 35] As a promise, thus, If we be not weary of well doing, we shall reap in due season without all fainting and weariness, either to the body, or mind, that is, we shall reap with all joy and comfort, as it is Psal. 126. 5, 6. They that sow in tears, shall reap in joy: and they that went weeping and carried precious seed, shall come again with joy, and bring their sheaves with them. As a condition, that if we continue constant in well doing to the end without fainting, we shall reap in the time that God hath appointed: and in this sense it is to be taken in this text, to wit conditionally, as it is well translated, if we faint not.
We are further to consider that there is a double fainting, [ 5] one of the body, another of the mind. The bodily fainting which cometh by labor, and toiling, is not here meant, seeit doeth nothing impeach the goodness of the work, (it is an argument rather of the soundness and sincerity thereof:) but the spiritual fainting is that which is to be seared, because it [ 10] maketh our labor all in vain. And this spiritual fainting is twofold: the first is, the slaking and remitting some what of our course, and this hath, and doeth befall the Saints of God, as we may see in the example of the Church of Ephesus, which left her [ 15] first love. Apoc. 2. 4. Yea all the saints of God have their turbida intervalla, troubled and distempered fits, sometime in the full, sometime in the wane, sometime zealous and forward in the service of God, sometime again heavy and backward, &c.
The second is such a fainting & languishing, that we clean [ 20] give over our course, of which Paul speaks, 2. Cor. 4. 16. therefore we faint not, but though our outward men perish, yet the inward man is renewed daily. And the author to the Hebrews, we must consider Christ, who endured such speaking against of sinners, least we should be wearied, and faint in our souls. Heb. 12. 3. And again, [ 25] ver. 5. Despise not the chastening of the Lord, neither faint whē thou art rebuked of him. This fainting is meant in this place.
Whereas Saint Paul saith we shall reap, if we faint not, he signifieth, that we must persevere and continue to the ende, otherwise we cannot look to reap the harvest of eternal happiness. [ 30] It is nothing but constancy and continuing in well doing, that doeth crown all our good works. Be constant (saith our Savior Christ to the church of Smyrna, Apo. 2. 10.) and I will give thee the crown of life▪ Jerome saith, It is the property of true virtue, not to begin well, but to ende well. Paul blameth these Galatians for beginning in the spirit and ending in the [ 35] flesh: and Christ shows what a shame it is to him that beginneth to build and cannot finish it: it is as good never a whit as never the better: nay his condition is better that never began, then that of Judas, whose end was worse then his beginning. Levite. 3. 9. the tail of the sacrifice was commanded to be offered upon the altar, by which was signified, that in every good work we must not only begin, but continue in it to the end, and sacrifice the ende of it to God, as well as the beginning: otherwise we loose our labor, and miss our reward, therefore Saint John biddeth us look to our selves, that we loose not the [ 5] things which we have done, but that we may receive a full reward. 2. John. v. 8. The laborers in the vineyard came at sundry times, some in the morning, others at the third, others at the sixth, and ninth, others at the twelfth hour of the day, yet none received [ 10] the laborers wages, but those that continued in the work to the ende, Matth. 20. God is Alpha and Omega, and therefore requireth a good ende, as well as a good beginning, and it is our duty not only to obey the commandment of Christ, venite ad me, come unto me, Matth. 11. 28 but that also, manete in me, abide [ 15] in me, John. 15. 4. for he only that continueth to the ende shall be saved. Matth. 24. 13.
Further, whereas the Apostle saith, we shall reap, if we faint not. It may be demanded, whether the Saints do so faint at any time, that they finally fall away? To which demand I answer [ 20] in a word, that they do not, nay they cannot totally and finally fall from grace. For first, if anything should make them fall away, it is sin; but they cannot sin, because the seed of regeneration and grace remaineth in them. 1. John. 3. 9. And though the Church sleep, yet her heart waketh, Cant. 5. 2. And if any [ 25] thing make them faint, it is affliction and persecution, but these and all other crosses work together for the best unto them that love God, Rom. 8. 28. And therefore these are no hindrances but furtherances rather to their salvation. Secondly, they are built and founded upon the promise of God, I will put my spirit [ 30] into their hearts, so that they shall not depart from me. Ierem. 32. 40. Therefore Christ doth so preserve them by his power, prevent them by his grace, guard and guide them by his spirit, that they shall never fall away, and that none shall pluck them out of his hand. John. 10. I add further, that they are built upon the [ 35] truth and fidelity of his promise, God is faithful and will not suffer you to be tempted above that you be able, but will give the issue with the temptation, that ye may be able to bear it. 1. Cor. 10. 13. Thirdly, upon the prayer of Christ, who prayed that they might be kept from evil. John. 17. 15. that they might be one in the Trinity, as he in the father, and the father in him. v. 21. that they may be with him, and see his glory. v. 24. Now Christ was always heard in that which he prayed for. John. 11. 42.
Lastly, upon the life of Christ, which is communicated to all his living members, Gal. 2. v. 20. When Christ which is their life shall appear, then shall they also appear with him in glory. Coloss. [ 5] 3. 4. Quest. If they cannot altogether faint and fall away, why doth the holy Ghost make a doubt of it, as though they might? Ans. It is the will of God to move us to perseverance, and to stir up our dullness by such speeches, that we should not be [ 10] wanting to our our selves in the use of the means.
10. While we have therefore time let us do good unto all men, [ 15] but specially to them which are of the household of faith.
In these words the Apostle doeth iterate the conclusion propounded in the sixth verse, as also in the ninth verse immediately [ 20] going before; that we should do the good we can, while we have time; and withal he doeth illustrate it both by the object to whom we must do good, and by the circumstance of time, howe long we must continue therein. And herein he answereth a secret demand, which might be made upon the former [ 25] rule, for whereas it might be thought that the Gentiles which profess not the same religion with us, were to be neglected, or at least, not so respected (as we read, Act. 6. v. 1. the Gretians were neglected of the Hebrews in their daily ministry) the Apostle answereth, that we must not restrain our bounty [ 30] and goodness only to those that are of the same religion with us, but enlarge it unto all, We must do good unto all men, but specially to them of the household of faith.
In the words we may consider three things First, the duty it self, Let us do good Secondly, the object or persons to whom we must do good, which is laid down comparatiu • lie, we must [ 35] do good to all, but specially to those that are of the household of faith. Thirdly, the circumstance of time, when and how long we are to do good, whilst we have time; of these in order, and first of the duty.
This general duty of doing good is recommended unto us by sundry arguments. The first may be taken from the main ende and scope of a man's life in this world, which as Paul signifieth in this place, is nothing else but to do good: and this doing of good standeth in three things: the first concerneth God, in praising, magnifying, and adoring his holy name. David [ 5] had an eye to this ende, when he desired to live for no other ende, but that he might praise God, O let my soul live and it shall praise thee. The second concerneth our selves, in seeking the kingdom of God, and the righteousness thereof, by making [ 10] our calling and election sure by good, 2. Pet. 1. 10. This ende of a man's life Solomon intimateth, when he saith, Let us hear the end of all; fear God and keep his commandments, for this is the whole duty of man. Eccles. 12. v. 13. The third concerneth our brethren, in doing good unto them so far forth as possibly [ 15] we can in the compass of our calling: for it is the ende of every man's calling, in serving of men to serve God; and this is that which Paul urgeth in this place, to be beneficial unto all.
The second may be taken from the example of God himself. We must do good to them that hate us, that we may be the [ 20] children of our heavenly father. Matth. 5. v. 44, 45. For we are more conformeble unto God in doing good unto others (it being an essential property in God to do good to every man, seeing that every creature doth drink, or at least taste of the sweet cup of God's goodness. Psal. 145. v. 9.) then in receiving [ 25] good from them: for he receiveth nothing from us, as David saith, My goodness reacheth not to thee, Psal. 16. v. 2. To the example of God we may add the example of godly kings. The chiefest praise and commendation of Hezekiah, and Josiah, is noted by their goodness. Concerning the rest of the acts of [ 30] Hezekiah and his GOODNESS, they are written—2. Chron. 32. 32. Concerning the rest of the acts of Josiah & his GOODNESS, doing as it was written in the Law of the Lord, behold, they are written—2. Chron. 25. 26, 27. And this excellent name of goodness or bountifulness, was (as [ 35] it may seem) by the Law of nations, ascribed to Princes and Potentates, in that it best beseemed them, as in name, so in the virtue it self, to express the divine nature of God by, and therefore they were called 〈 in non-Latin alphabet 〉 , that is, bountiful benefactors, or gracious Lord's. Luk. 23. 25.
The third is drawn from testimony, divine, and human. Our Savior Christ saith, It is a blessed thing to give, rather then to receive. Act. 20. 3. that is, to do good, rather then to receive good. Nazianzen saith, that a man doth resemble good in no property so much as in doing good. And the heathen Orator [ 5] Demosthenes could say, that doing of good, and speaking the truth, makes us most like to God himself.
But to consider this more particularly. Goodness is threefold. Preseruing, Uniting, Communicating: in all which particulars we are to practice this duty. And first, for the preserving goodness: we must do good not only to our selves, but to others also, in [ 10] laboring to keep and preserve them from the contagion of sin, from falling from grace, or backsliding from their holy profession, by all good means, as by good example, and by gracious speeches seasoned with salt, &c. as Barnabas did, who coming to Antioch and seeing the grace of God that was given [ 15] them, was glad, and confirmed them therein, exhorting them that with purpose of heart they would cleave unto the Lord. Act. 11. 22. and for this cause (as I take it) it is added, v. 23. that he was a good man, and full of the holy Ghost, and faith.
The Uniting goodness, is likewise to be practiced, in setting [ 20] men at Unity, in reconciling those that are at variance, in making peace and amity, where there is nothing but enmity and dissention: for, for this cause Christ calleth peace-makers, the children of God. Matth. 5. 10. because herein they lively resemble the goodness of God their heavenly father, as any son doth [ 25] resemble any quality or property in his natural father: for he maketh men to be of one mind in one house. Psal. 67.
The Communicating goodness (being especially understood in this place) hath four degrees. First, for temporal things we must communicate to the necessities of the Saints, Rom. 12. 13. [ 30] And for spiritual blessings we must remember the saying of Peter, Let every man as he hath received a gift so minister the same unto others as good disposers of the manifold grace of God. 1. Pet. 4. 10.
Secondly, we must be plentiful in the works of mercy, not contenting our selves with this, that we are beneficial to some [ 35] in relieving them in their wants and necessities: but we must be rich in good works. 1. Tim. 6. 18. Charge them that are rich in this world, that they be not high minded, that they do good, and be rich in good works, ready to distribute and to communicate. We must be like Tabitha (or Dorcas) who clothed the poor with the garments which she made at her own proper cost and charges, Act. 9. 39. and for this cause the holy Ghost giveth this testimony of her, that she was rich or full of good works & alms which she did. v. 36. like to the virtuous woman, Prov. 31. 20. who openeth the palm of her hands to the poor, and stretched [ 5] out her hands to the needy: like Job, of whom it is said that the loins of the poor blessed him. Job. 31. 20.
Thirdly, we must be much in goodness (as the Scripture speaketh of God) that is, abundant in goodness, in communicating [ 10] unto others abundantly those blessings which the Lord hath stored us withal: not only in loving our brethren, for which the Thessalonians are commended, that their love one towards another did abound; but in a liberal supplying of their wants, as Paul exhorts the Corinthians, that as they did abound in faith and love, so they would abound in rich liberality. 2. [ 15] Cor. 8. 7. as good Obadiah did, in spending his living, and venturing his life, in hiding an hundred of the Lord's Prophets, from the furious rage of wicked Jezebel. 1. King. 18. 13. [ 20]
Lastly, we must be exceeding or superabundant in goodness; in exceeding measure (if it may be) in doing good: like the poor widow who had rather want her self, then be altogether wanting in contribution to the treasury of the Lord's Temple: and therefore though it was but two mites which she cast into the Corban, yet Christ preferred it before all the [ 25] rich men's offerings being put together, in that they gave of their superfluity, but she of her penury, cast in all that she had, even all her living. Luk. 21. 4. It is well said by S. Ambrose: We must relieve the wants of others according as we are able, and sometime [ 30] even above our ability, as Paul witnesseth of the Corinthians to their great commendation, that to their power, & beyond their power, they were willing, 2. Cor. 8. 3.
Further, in doing good, we must observe these rules. I. We must do good of that only which is our own: for we [ 35] may not cut a large and liberal shine of another man's loaf (as the common saying is) we may not steal from one, to give to another: or deal unjustly with some, that we may be merciful to others: or rob Peter, to clothe Paul. The Lord abhorreth even burnt offering, if it be of that which is gotten by rapine and spoil. Esa. 61. 8. and hence it is that David would not offer burnt offering without cost, of that which was not his own. 1. Chron. 21. 24.
II. We must do good with chearefulnes and alacrity, for God loveth a cheerful giver. 2. Cor. 9. Ambrose saith fitly and finely to this purpose, Well-doing ought to proceed from wellwilling: [ 5] for such as thine affection is, such is thy action. Therefore if we give, we must do it freely, otherwise it is no gift: for what more free then gift? therefore we may not play the hucksters in doing good, for that doth most blemish the excellency of [ 10] the gift: for as Lactantius saith, Danda beneficia non foeneranda.
III. We must so do good, as that we do not disable our selves forever doing good; but may continue in well doing, and as the Psalmist speaketh, bring forth more fruit in our age. Solomon commands that the streams of our wells should flow to others, yet so, as that the fountain be still our own. Psal. 112. 5. [ 15] A good man is merciful, and lendeth, and will guide his affairs with judgment, that is, he will so discreetly dispose and order all his actions, as that he will keep himself within his compass; so beginning to do good, as that he may continue: therefore [ 20] the wise man saith, In the house of the wise there is a precious treasure, and ointment, but a foolish man devoureth it. Prov. 21. 20. All the disciples that were at Antioch, sent succor to the brethren which were in Judea, in the great famine that was in the time of Claudius Caesar, yet every man according to his ability. Act. 11. [ 25] 29. for according to Paul's rule, we must not so give, that others be eased, and we our selves pinched. 2. Cor. 8. 13.
IIII. We must do all the good we can possibly within the compass of our callings, and hinder all the evil. It will be said, God (whose example we are to follow) doth not all the [ 30] good he can, neither doth he hinder all the evil. Therefore we are not bound to do all the good, or prevent all the evil we can. I answer, in this particular we are not to imitate the example of God, and that for three causes. First, because we are subject to the law, Thou shalt not do evil that good may [ 35] come of it. Rom. 3. 8. whereas God is not bound nor subject to any Law, no not to his own law, but is above it, and hath power to dispence with it. Secondly, because he is able to draw good out of evil, light out of darkness; which we cannot do. Thirdly, because God is the General good, we particular. Now there is great difference betwixt these two, for it belongs to the nature of the particular good, to procure all the good that may be simply to everyone, & to hinder all evil: whereas to the nature of the general or universal good, 〈◊〉 things appertain. First, that all things should be good in some measure of goodness. Secodly, that some things should be better [ 5] then others. Thirdly, that those things that are defective in goodness, that is, evils, should be ordained to the common good: as in a well ordered house, all the parts thereof are good in their kind. Secondly, some better then others, as Paul saith, In a great house there are vessels of gold and silver, of wood and [ 10] stone, some for honor, and some for dishonor. 2. Tim. 2. 20. Thirdly, those that are destitute of goodness, as sinks, draughts, and other like places (serving for base, though necessary uses) are ordained to the common good of the whole house, which it cannot want. And therefore if the master builder (to prevent [ 15] these particular evils) should leave them out of his building, he should prejudice the common good of the whole house, which cannot be without them.
Thus much of the first part, namely the duty: Now I proceed [ 20] to prosecute the second, which shows first to whom we must do good, and secondly the order to be observed therein. We must do good unto all, but specially to those which are of the household of faith. Touching the first; It may seem, that some among the Galatians were of the Pharisees mind, who thought [ 25] they were bound to love their friends, but not their enemies; or of this persuasion that they were not bound in conscience to do good unto the healthen amongst whom they lived, as being professed enemies of Christ, & opē persecutors of his Church. But Paul teacheth thē & us another lesson, whē he commands us [ 30] to do good unto all, suitable to that of our Savior Christ, love your enemies, bless them that curse you, do good to them that hate you, pray for them that hurt you and persecute you. Matth. 9. 44. Let us consider the good Samaritans practice: Albeit there was mortal hatred betwixt the Jews and the Samaritans. John. 4. 6. Yet [ 35] he seeing his deadly enemy wounded and half dead, had compassion upon him; poured wine and oil into his soars, bound up his wounds, set him on his own beast, brought him to an Inn, and made provision for him; the like ought we to do, even to our enemies, as occasion shall serve. Luk. 10. 30. For if we must do good to our enemies beast, his ox or asse going astray, in bringing him home again; Exod. 23. 4. Much more ought we to do good to our enemy himself. For the more beneficial and communicative we show our selves to be, the greater goodness we show to be in us, as the fountain which poureth forth his streams unto all, and the candle which standeth [ 5] upon a candlestieke shineth unto all, and not to it self being covered with a bushel.
The reasons why we ought to do good unto all, (even to our enemies) are principally four. The first may be taken from [ 10] the grounds of love and beneficence, which are in all men, even in the wicked themselves; now the grounds of love are specially three: the first is the image of God, which being in all men, yea even in profane persons in part, ought to be the loadstone of love to draw our affection unto it. The second is communion and fellowship in the same nature, and therefore [ 15] we ought to be beneficial unto men, because they are men; & though we will not do good homini, yet we must do it humanita • i, as the Philosopher said. The third is participation in the death of Christ, in that all men have part in Christ as well as [ 20] we (for anything we know.) Secondly, God (whose example we are to follow, as hath been said) is good, and bountiful unto all, causing his sun to shine as well upon the bad as the good, and his • aine to fall as well upon the ground of the unjust, as of the just, being kind unto [ 25] the unkind and to the wicked. Thirdly, we must do to others as we would they should do to us. Therefore if we being in distress would be glad to receive good at the hand of a wicked man, we ought in the like case to do good unto him. Fourthly, our profession and the reward which we look for, require this at our hands, for if we do good unto them only [ 30] that do good unto us, or if we be friendly to those only that are friendly to us, what singular thing do we? for even the Publicans do the like; and so having our reward here in this life, we can expect none other after this life. Matth. 5. 47.
The second point, (which containeth the order to be observed in doing good,) is laid down in these words, Let us do [ 35] good to all, but specially to those which are of the household of faith. By them of the household of faith, we are to understand those which by faith are of the same family with us, namely of the same Catholic church upon earth; the house of God being often put to signify the Church of God, as 1. Tim. 3. 15. The house of God is called the Church of God, the ground and pillar of truth. Ebr. 3. 2. Moses was faithful in all God's house, that is, his Church: and thus this phrase is expounded. Eph. 2. 19. Ye are no more strangers and foreigners, but citizens with the Saints, and [ 5] of the household of God. So that by them of the household of faith, we must understand only the faithful; Indeed among men, not only children, but also man-servants, and maid-servants are counted to be of the family, but God accounts them only [ 10] to be of his house, that are Saints by calling, and sons by faith. The rest are bastards and not sons, they are (it may be) in the house, but not of the house: for true saving faith, doth characterize those that are of the family of faith; even as fanatical dreams, fantastical opinions, allegorizing of the literal sense of the scripture, denying the resurrection of the flesh, do characterize [ 15] those that are of the family of love.
Having the meaning, consider the duty, which is, to do good principally to the faithful, the Saints & servants of god, that is, we must do good unto thē before others, & more thē to others, [ 20] which are not of the same family, as David saith, My well-doing reacheth not to thee, but to the saints that are in the earth, & them that excel in virtue. Psal. 16. 2, 3. For it is alone as if the Apostle should have said, As it is fit and convenient, that they that are of the same family should be helpful and beneficial one unto [ 25] another, rather then to those that are of another family: So it is requisite that those which are members of the same body, nay sons and daughters, brethren and sisters, having the same God for their father, the same Church for their mother, Christ for their elder brother, begotten of the same immortal seed, [ 30] nourished with the same milk of the word, and looking for the same blessed inheritance: should rather be beneficial one to another, then to those that are foreigners and strangers, no way linked unto them by the bond of faith.
Now the reasons why we ought especially to do good to [ 35] them of the household of faith, may be these. First, because God loveth all his creatures, specially mankind, most especially the faithful, upon whom he doeth bestow the riches of his love, yea himself also: for though God be good unto all, Psal. 145. 9. yet in a special sort he is good to Israel to them that are of a pure heart, Psal. 73. 1. He is a Savior of all men, specially of those that believe. 1. Tim. 4. 10. Secondly, because whatsoever is done to one of God's saints is done unto him, Matth. 25. 44. Thirdly, in respect of the excellency of their persons, in that they are sons of God, heirs of his kingdom, members of Christ, Temples of the holy Ghost, &c. [ 5]
Further, in that all the faithful are called a household and a family, this teacheth us, that as we have one bed and one board, one bread to seed upon, and one cup whereof all drink: so we should have one mind and one heart, we should [ 10] cleave together, and hold together: for if they of the family of love join together, why should not we which are of the family of faith hold together? If those of the kingdom of darkness combine themselves together, as it is Psal. 2. 2. The kings of the earth band themselves, and the Princes are assembled together, a [ 15] gainst the Lord, and against his Christ. Act. 4. 27. Doubt less against thine holy son Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, gathered thenselves together. Psal. 83. 5, 6, 7, 8. They have consulted together in heart, and have made a league against thee; The tabernacles of Edom, [ 20] and the Ishmaelites. Moab, and the Agarims, Gaball, and Ammon, and Amalec, the Philistines, with the inhabitants of Tyrus: Ashur also is joined with them: they have been anarme to the childrē of Lot. How much more therefore ought the children of light to company and consort together? But the children of this [ 25] world are wiser in their generation then the children of light. Nay the brute beasts may condemn us in this point: for cattle heard together, sheep flock together, fishes shole together, and (as the proverb is) birds of a feather will fly together. What a shame is it therefore for us, that are of the same family [ 30] of faith, to fall out, making a rent in the coat, and a division in the body of Christ, by separating our selves one from another, in affection of heart, and practice of life?
Again, this may minister comfort to all the faithful being under the cross, to consider that they are of God's family; and [ 35] therefore need not doubt of the providence of God, but that he will provide things necessary for them; for he that provideth not for his own, and specially for them of his family, hath denied the faith, and is worse then an infidel.
Lastly, in that the faithful are called a family, it shows that they are but few, even a handefull in comparison of the world; for what is a family to a country or a kingdom? Indeed I grant, if those of the family of faith, be considered by themselves, they are many. Matth. 8. 11. I say unto you, that MANY shall come from the East and from the West, and shall sit down with Abrahā, Isaac, and Jacob in the kingdom of heaven. [ 5] Nay they are innumerable. Apoc. 7. 9. After these things I beheld, and loe, a great multitude, which no man could number of all nations & kindreds and people and tongues, stood before the throne, and before the lamb, clothed with long white robes, and palms in [ 10] their hands. But being compared with infidels, which shall be condemned, they are but few, Matth. 7. 13, 14. Enter in at the strait gate: for it is the wide gate and broad way that leadeth to destruction, and MANIE there be which go in thereat: Because the gate is strait, and the way narrow, that leadeth unto life, [ 15] and FEWE there be that find it. MANY are called, but FEW chosen. Here they are called a family, & a little flock. Luk. 12. 32. & a remnant. Rom. 9. 27. Let the Papists therefore brag of their Vniuersalitie and multitude, as much as they list, in the mean time, let not us fear to join our selves to the little flock of [ 20] Christ, and with them to go on in the strait way to eternal life.
The order which we are to observe in doing good to others, is else where more distinctly set down in scripture: & it stands in these degrees. First, and principally, a man must do good to [ 25] those of his family, as to wife, children, servants. 1. Tim. 1. 8. If there be any that provideth not for his own, and especially for them of his household, he hath denied the faith, and is worse then an infidel. Secondly, after those of our family, we must do good to our parents and progenitors. 1. Tim. 5. 4. If any widow have [ 30] children or nephews, let them (that is, those children or nephews) learn first to show godliness toward their own house, and to recompense their parents. Mark, they must first do good to their own house, and then in the second place to their parents, that is, their fathers & mothers, if they be children, their grandfathers and grandmothers, if they be nephews. Thirdly, after [ 35] the two former, we must do good to our kindred. 1. Tim. 5. 8. If any provide not for his own—he hath denied the faith, &c. where by own, we are chiefly to understand, those poor widows that are near of blood, or kindred unto us; or generally all those that are of our kindred in the flesh, who are therefore called ours, because they do more nearly concern us, as being linked unto us, by the bond of nature. They that are of our kindred, are to be respected and relieved of us in the third place, if they be of the household of faith; otherwise, the Saints of God, which are neither kith nor kin unto us, are to be preferred [ 5] before them. Fourthly, of strangers and forreners, we are to do good to the faithful before others. Fifthly and lastly, we must be beneficial to all, whether friends, or foes, of our kindred, or strangers, of the house of God or otherwise, as God in [ 10] his providence shall offer them unto us: for so Paul saith, We must do good unto all men. It will be said, we are to love all men alike (seeing we must love our neighbors as our selves:) and therefore we must do good to all men alike, not respecting the faithful more then others. I answer, our love of our brethren, [ 15] is less or greater, either in respect of the object, in wishing a greater or a less good unto them: and thus we must love all men alike, in wishing to them eternal life: or in respect of the intention of our love, in having a greater desire of the good of some, then of othersome: and thus we are not bound to love, [ 20] or to do good to all alike. For as S. Barnard saith, Meliori major affectus, indigentiori major effectus tribuendus.
This doctrine invested with the former examples, may shame the base, servile, and beggarly liberality of the common sort of men, which profess the Gospel, whose hands are tied [ 25] to their purses, and their hearts locked to their chests, who are so extremely miserable, that they neither do good to others, nor yet to themselves. Secondly, it condemneth them which are so unnatural, that they forget all duty to their kindred and acquaintance in the flesh. Thirdly, those who will do good to [ 30] none, but to those that have done good to them: this is right the Pharisees righteousness, to love our friends, and hate our enemies; the goodness of the Publican, to lend to those of whom they look for the like. Lastly, those who are so full of the poison of malice and revenge, that being once incensed, they can never, [ 35] be appeased, till they cry quittance with those that offend them.
The third thing to be considered in the words is the circumstance of time; we must do good to all, while we have time.
Here sundry points are to be observed.
I. If we must do good while we have time, we must make a holy and profitable use of our time, (the rarest jewel, and greatest of all earthly treasures) because time will not always last: and therefore we must take time while it is time, seeing time and tide will tarie for no man. Let us consider what a [ 5] shame it is, that the children of this world should be wiser in their generation then we, who profess our selves to be children of light. The mariner or sea-faring man who observes wind and weather, taketh the opportunity of the time: the traveler or way-faring man takes day before him, and travaileth [ 10] while it is light. The smith striketh the iron while it is hot, for when it is cold, it is too late to strike. The Lawyer taketh his time, to wit, the Terme time, for the entertaining of his clients, and following of his suits: for when the Terme is ended, his time is gone. Now it is always Terme-time with Christians, every [ 15] present day, even this present time, is their Terme-time: therefore if we will not show our selves more careless & negligent, nay more absurdly foolish, or desperately mad then all men, we must take the opportunity that is offered to do good, and use the precious time which God in mercy affordeth us, to [ 20] his glory, our comfort, and the good of others. Time and opportunity of doing good, is hieroglyphically resembled by the head of a man that hath locks of hair before, which a man may take hold of, but hath none behind; whereby is signified, that when opportunity is past, there is no possibility left to [ 25] do good. We must not therefore let slip any good occasion, but take hold of it at the first, when it is offered. Hence it is that the Apostle, Eb • . 3. 13. biddeth us exhort one another daily, while it is called today. And the wise man, Prov. 3. 28. Say not to thy neighbor, go and come again, and tomorrow will I give [ 30] thee, if thou now have it. For he may die, and so cannot come again, or by thy delaying of him, may be discouraged from coming, or thou mayest be hardened against him, or mayest with the rich man in the Gospel, be suddenly taken away from thy riches, or thy riches taken from thee. Our Savior biddeth [ 35] us walk in the light, while we have light. John. 12. 35.
II. If we must do good while we have time, we must observe the Apostles golden rule, Eph. 5. 16. Redeem the time: which is nothing else, but so to employ it, and use the benefit of it, as that we suffer it not to slip away from us without fruit or profit, either for sloth and idleness, or by reason of vain and transitory pleasures, or other occasions of this life: but to gain that time we formerly lost by negligence, with double diligence, yea to redeem it with the loss of our ease, our pleasures, our profits. And we shall the better practice this duty, if we consider that time is short, precious, irrevocable: it is short, and [ 5] therefore to be guided by diligence: it is precious, and therefore to be redeemed by an high estimate and account of it, in not being too lavish of it: in bestowing it upon our friends, not upon our enemies: in placing it as a Jewel in our golden age, and wearing it in our new garments, the robes of Christ his [ 10] righteousness, and not (as a pearl in a swine's snout) in the rotten rags of sin and wickedness. Lastly, it is irrevocable, and therefore it is to be redeemed by taking the opportunity thereof. [ 15]
III. Paul commanding us to do good while we have time, would have us know times and seasons; to observe the shortness of time, to number our days that we may apply our hearts to wisdom. The not knowing and observing of time, is a sin much inveighed against by our Savior Christ, Matth. [ 20] 16. 3. O hypocrites, you can discern the face of the sky, and can ye not discern the signs of the times? Luk. 12. 56. why discern ye not this time? the Lord doth prefer the very brute beasts before his people, because they know their appointed times and seasons, whereas his people knew not the time of mercy and grace, which was offered unto them. Even the storke in the air [ 25] knoweth her appointed times, the turtle, and the crane, and the swallow, observe the time of their coming, but my people knoweth not the judgment of the Lord. Ier. 8. 7. And Christ threateneth Jerusalem, that one stone should not be left upon another, because they knew not the time of their visitation. Luk. 19. 44. And verily [ 30] of all follies and ignorances, this is the greatest, not to know the day of our visitation, the acceptable time, the day of salvation, when God offereth mercy, by rising early and calling us by the ministry of his word, and stretching out his hands all the day long. Rom. 10. v. 21. For if he stand at the door of [ 35] our hearts, and knock by the sound of his word outwardly, by the motion of his spirit inwardly, by his threatenings, by his promises, by his judgments, by his mercies, by his tolerance and long suffering, and yet for all that we will not open nor listen unto him, we shall stand with the five foolish virgins, and knock at his mercy gate, and say, Lord, Lord, open unto us, when it will be too late, when heaven shall be shut against us. Matth. 25. 11, 12. For, for this cause among others, they are called foolish virgins, because they considered not the time of the bridegroom’s [ 5] coming.
Here it will be said, observing of time is forbidden, Gal. 4. 10. Ye observe days, and times, and months, and years, I am afraid of you, least I have spent on you labor in vain. Ans. There is a twofold observing of time, good, and evil; lawful, and unlawful. [ 10] Vnlawfull and superstitious, is either Jewish, or Heathenish: the Jewish, and superstitious observation of times, is, when religion is placed in the keeping of them, in an opinion that they bind the conscience to the strict observing of them, as their Iubilies, feasts of the Passover, of weeks, of Tabernacles, Calends, [ 15] new moons, &c. Heathenish, when times are observed in respect of good, or bad success: as when men make two unlucky days in every month, in regard of health: when they count leap-year ominous, as Valentinian did, who being newly created Emperor, would not come forth and show [ 20] himself the bissext of February. Not to marry in the month of May. To observe Planetarie hours, and Climactericall years, the Horoscope or time of a man's birth, and the position of the heavens at that time. Both these kinds are forbidden. Paul was afraid of the Galatiās, first, because they observed days [ 25] and months, & years, that is, Jewish ceremonies, & beggarly rudimēts. Secondly, because they observed times or seasons, that is, heathenish superstitions mentioned before. And assuredly, besides the unlawfulness of this practice, it is also vain even in the judgment of the heathens thenselves. Alexander the great commanded [ 30] the Macedonian soldiers (which had not been accustomed to fight in June, because it had been ominous unto them) that they should call it July, and so got the victory over Darius. Lucullus being to fight with Tigranes upon an unlucky day, in which Cepio was overcome of the Cimbrians: [ 35] I will (said he) make it fortunate to the Romans, and got the victory. And who knoweth not that the self same day hath been fortunate or lucky to some (as they use to speak,) unfortunate and unlucky to others? The same day was Crassus slain by the Parthians, and Pachor king of Parthia taken by Ventidius. The same day was unto Pompey, the day of his birth, and the day of his death. The same day was to Frederick the second, his coronation day, and his funeral day.
The lawful observing of time is twofold. Human, Divine, Human is threefold, Natural, Civil, Ecclesiastical. Natural is, the observing of the motion of the sun, the moon, and the [ 5] stars, whose reuolutions make times and seasons, days, months, years: the observing of the four quarters or seasons of the year spring, summer, autumme, winter. The Eclipses of sun and moon: the full moon, the wane, the change. The [ 10] time of cutting of timber, of planting, sowing, &c. in observing whereof a great part of Astronomy, Philosophy, and husbandry is employed.
Civil is, when times are observed in regard of policy, or of the good of the common wealth, as fair-times, market-times, [ 15] term-times, &c. the spring, as fit time for Kings to go forth to war, 2. Sam. 4. 11. The keeping of Lent, fasting days; Ember weeks, are all in a civil respect, for the breed of cattle, the maintenance of nauigation, and the plenty of all things.
Ecclesiastical, when set times are observed in the Church for [ 20] order sake, without superstition, or opinion of worship: as among the Jews the feast of Purim, Esth. 9. 26. the feast of the Dedication, John. 10. 22. Amongst Christians, festival days: as the feast of the Natiuitie, of circumcision, of the resurrection, & ascension of Christ: these and such like solemnities, appointed [ 25] for our thanksgiving and humiliation, are not unlawful, if they be enjoined by lawful authority, and kept in good manner.
Divine is, when upon the consideration of the shortness and vncertainetie of our lives, we prepare our selves against God [ 30] shall call us, and so number our days that we apply our hearts to wisdom. Psal. 90. Or, observing the day of God's merciful visitation, we take the opportunity and use the means that is offered, for our conversion and salvation. Or, observing the time of God's visitation in judgment, and indignation, we [ 35] hide our selves under the covert of his wings, Prov. 22. 3.
IV. Hence we learn, that there is no possibility of doing good or being beneficial unto others after this life, for Paul biddeth us do good while we have time, thereby insinuating, that after death, all possibility of doing good is clean cut off. The time allotted to do good, being included within the limits of this life, The dead that die in the Lord rest from their labors, Revel. 14. 13. Therefore no good works are performed after this life. Paul being aged and ready to die, the term of his life being almost expired, saith, I have finished my course, 2. Tim. 4. 7. which could not be truly said, if he were to perform [ 5] any good works after his death. 2. Cor. 5. 10. We must give account for all things we have done in the body, that is, in this life. Where it is to be observed, that the Apostle speaking of all the works whereof we are to give account, doth confine them [ 10] within the compass of this life; therefore no works can be done after this life be ended. Let us hear the testimony of the ancient Cyprian to Demetr. Quando istine excessum est nullus locus poenitentia est, nullus satisfactionis effectus. Jerome. Dum in praesenti saculo sumus, sieve orationibus, sine concilijs invicem posse nos coadinvari, cùm autem ante Christi tribunal venerimus, non Job, [ 15] non Daniel, nec Noah rogare posse pro quoquam, sed vnumquem{que} portare onus suum. And again, In hac vita, licet nobis quod volumus seminare: quum transierit, operandi tempus auferetur, &c. Hence I gather two things. First, that the doctrine of Purgatory is a mere fable, because there is no time after this life be ended, [ 20] left to do good, either to our selves or others, and therefore not to work righteousness, to repent, or to satisfy the justice of God, which the Popish sort say is done in purgatory. But what should I stand to batter the paper walls of Purgatory, with the canon of the scripture, which were long ago burnt [ 25] to ashes, by the fire of the word?
Secondly, seeing all opportunity, nay all possibility of doing good is confined in the compass of this life, every man must follow the counsel of the wiseman Solomon, All that thy hand shall find to do, do it with all thy power; for there is neither work [ 30] nor invention, nor knowledge, nor wisdom, in the grave whither thou goest. Eccles. 9. 10. David saith in the grave no man will or can praise God. And this is the cause wherefore Paul doth so instantly urge all men to take the present opportunity, Behold, now is the acceptable time: behold, now is the day of salvation, 2. [ 35] Cor. 6. 2.
V. Hence we are taught to account every day, even this present day, as the day of death, or the day of judgment: for we must do all the good we can while we have time, now our time is the instant, or present time, for we are uncertain whether we shall live till tomorrow or no. I am. 4. 14. Therefore look what we would do at the hour of death, if we were now at the last gasp panting for breath, or if we did see Christ coming in the clouds to judgment; the very same thing we ought to do every day, with like zeal and fervency of sp 〈…〉 t, to praise and [ 5] magnify the mercy and goodness of God; with like fear and trembling, to work out our own salvation and to seek re conciliation; with like love and sincerity of affection, to be beneficial unto our brethren, &c. [ 10]
VI. This doctrine meeteth with all miserable minded mē, who having great means and opportunity of doing good yet let slip, or rather cut off all occasions that might induce them thereto, who in a brutish mind like to the sw • ne, never do good, nor profit any, till their dying day. I speak not against [ 15] the laudable custom of bequeathing goods to go • lie uses, by a man's last will and testament; but against those that do little or no good all their life long, till the hour of death: Let these men consider, that as the late repentance of malefactors, a little before their death, is commonly but a ceremonial repentance: [ 20] so the funeral beneficence of those who give little or nothing in all their life, is usually no free, but a formal, and extorted gift: formal, in doing as others do 〈…〉 torted, in that it is given to stop the mouth of an accusing conscience; The vital beneficence is that which God accounteth of, & by so much [ 25] to be preferred before the other, but howe much it doeth more evidently declare a more lively faith in the providence of God, and a more unfeigned love of our brethren. Again, they give testimony that they trust not in uncertain riches, but in the living God. Lastly, they have the benefit of poor men's prayers, [ 30] (to whom they are beneficial,) which otherwise they should want.
VII. The circumstance of time hath here the force of an argument, for it enforceth the exhortatiō much, that we should do all the good we can, and take the benefit of the opportunity, [ 35] because time will not always last: the holy Ghost in sundry places of scripture, from the consideration of the shortness of our time, enforceth the duties of faith, repentance, new obedience, as 1. Cor. 7. v. 29, 30, 31. And this I say brethren, because the time is short, hereafter that both they that have wives, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not. Ebr. 3. v. 7, 8. To day if ye will hear his voice, harden not your hearts. and v. 13. Exhort one another daily, while it is called today. The godly in all ages have practiced this duty. Peter knowing that the time was at hand, that he was to lay down his tabernacle, stirs up himself to [ 5] greater diligence in his calling, and saith, I will not be negligent to put you in remembrance of these things, so long as I am in this tabernacle, seeing I know the time is at hand that I must lay it down as our Lord Jesus Christ hath shown me. 2. Pet. 1. 12, 13, 14. The Church prayeth thus to God, Teach us to number our days, that [ 10] is, so to consider the shortness, uncertainty, and vanity of our life, that we may apply our hearts to wisdom, Psal. 90. 12. But wicked men's practice is clean contrary, for they take occasion upon the shortness of their time, to live as they list, to take their pleasures, and to follow the lusts of their hearts: therefore [ 15] they say, Let us eat and drink, for tomorrow we shall die. Isaiah, 22. 13. Our life is short and tedious, and our time is as a shaddow that passeth away—Come therefore and let us enjoy the pleasures that are present. Wisd. 2. v. 1, 5, 6. And hence it is that some [ 20] spend their time in eating and drinking, and going gorgeously, and faring delitiously every day; other in gaming, carding, dicing, rioting, revelling, & as (the term is) in swaggering, wherein they follow their father the devil, who is therefore more full of wrath, knowing that he hath but a short time. Apoc. [ 25] • 2. 12. To these we may add all such idle persons, as follow no vocation, or trade of life, but day after day, and year after year, are still devising new pastimes (as they call them) to trifle the time away. These men hasten the judgments of God, and pull it upon them before God inflict it. It [ 30] is a great judgment of God for a man to be in that case that in the morning he shall say, would God it were evening, and in the evening, would God it were morning. Deut. 28. 67. In this case is every idle loiterer, who through idelenes is weary of himself, & grieved the time passeth away so slowly: and to these qui nihil agunt, we may join them qui male agunt, and those also qui aliud [ 35] agunt, all which are condemned in this text, & against them Titus the heathen Emperor shall rise in judgment, and shall condemn them, because he remembering on a time as he fate at supper, that he had trifled away the day in doing nothing, said, Amici, hodie diem perdidi: Friends, I have lost this day.
II Ye see how large a letter I have written unto you with mine own hand. [ 5]
Here beginneth the Conclusion, being the third general part of this Epistle, consisting of two parts: an Insinuation, in the II. verse, & a Recapitulation, in the verses following. He insinuateth [ 10] himself into the minds of the Galatians by a twofold argument. First, from the largeness of his Epistle, Ye see how large a letter I have written: secondly, from the instrumental cause, in that he writ it with his own hand, where he gives authority to it, and a kind of eminency above his other letters. And in both, [ 15] he commendeth his diligence, love, and care which he had of them.
The word translated, ye see, is ambiguous, and may be taken either as a commandment, See how large a letter I have written: or as an assertion, Ye see—. The like ambiguity is in the word [ 20] 〈 in non-Latin alphabet 〉 , Philip. 2. 5. and may be read either thus, amongst whom you do shine: or, see that you shine as stars. It is not material In whether acception it be taken, seeing the sense is all one.
The first argument to move the Galatians to attention, and acceptation of Paul's pains, and good affection, is taken from [ 25] the largeness of his Epistle. The word in the Original translated large, is strangely wrested by sundry interpreters, without cause: Hilary referring it to the loftines of sentences: Hyperius to the profundity and depth of matter: Jerome to the greatness of the character: Chrysostom and Theophylact, to the badness of his hand, as not being able to write well. H • imo to the Hebrew [ 30] character in which he wrote: whereas the word doth not only signify quality, but as properly quantity, as Heb. 7. 4. Consider how great this man was. And the word that answereth unto it, signifieth as well quantity, as quality. Coloss. 2. 1. I would ye knew what great fight I have—. I am. 3. 5. Behold, how great a thing [ 35] a little fire kindleth? The plain and simple meaning therefore of Paul, is this, that he never wrote so long an Epistle with his own hand, unto any Church, as unto them. He writ indeed the Epistle to Philemon with his own hand, but that was short in comparison of this. And he wrote larger Epistles to other Churches, as to the Romans, Corinthians, &c. but by his Scribes, not with his own hand. Therefore seeing this is the longest, and largest letter that ever Paul writ with his own hand, it ought to be more regarded, and better accepted: So that as his pains were greater in writing, our diligence should be greater [ 5] in reading, and observing the same.
This shows Paul's great care of the Churches, not only when he was present, but when he was absent. How painful he was being among them to win them to the Gospel, how [ 10] fearful when he was absent from thē, least their minds should be loauened by false teachers: how faithful both present and absent.
And it may serve as a president to all Pastors having cure of souls, to use the like diligence, and conscience, in their Ministry; [ 15] that being absent in body from their charge upon necessary occasions (as Paul was) yet they would be present in spirit with them: and present by their letters: that so they may testify to all the world, that they have a greater care of the flock, then of the fleece. [ 20]
It further teacheth us, that if the Minister being carried with discreet zeal for the good of the Church, go further either in word, or writing, then he intended, or is thought fit by some: (as it seems Paul did in this place, for what needs this large letter (may some say,) a shorter would have done as well) [ 25] that we are not to censure him, or limit and prescribe him. It had been a great fault in the Galatians, if they had found fault with Paul for this his large letter; and in the Disciples & Jews if they should have blamed his long Sermon, which continued at one time, from morning, to night. Act. 28. 23. at another [ 30] time, from the closing of the evening, till midnight. Act. 20. 7. And so it is in many hearers, who are too curious and strictt in prescribing and limiting their teachers to the time, longer then which they cannot patiently endure. And in stinting them, in urging of this or that point, in saying he missed his Rhetoric, [ 35] his Epimone was to long, he was overseen in dwelling so long upon the point: it had been better, a word and away, &c.
His second argument is taken from the instrumental cause, that he wrote it with his own hand. Haimo saith it is the opinion of the Doctors, that Paul wrote not this whole Epistle with his own hand, but only from hence to the ende: which opinion is confuted by the very text, You see how large a letter I HAVE WRITTEN with mine own hand: speaking of the whole Epistle, in the time past: or if of any one part more then of another, of the former part, rather then of the latter. Secondly, his assertion is not true, for (if we except Jerome) none of the [ 5] Ancients (as I take it) are of that opinion. Not Ambrose, who saith, Where the whole writing is his own hand, there can be no falsehood. Not Chrysostom, who saith, To the rest of his Epistles he did subscribe, but this whole Epistle he writ himself. Not Primasius, using the word perscripsit, that he writ it through with his own [ 10] hand. Not Theodoret, affirming that it seems Paul writ the whole Epistle. Not Theophylact, who bringeth in Paul speaking to them in this manner; I am enforced to write this Epistle unto you with mine own hand. Not Occumenius, who calls it, 〈 in non-Latin alphabet 〉 , an Epistle written with his own hand. Not [ 15] Anselm, who paraphrasing the text, saith, it is all one as if he had said; This Epistle I writ with mine own hand. And a little before. Not with the Scribes hand, but with mine own hand: (albeit Anselm cannot so prejudice his assertion, who lived long after him.) Not the Author of the Commentary upon the Epistles [ 20] ascribed to Jerome, Tom. 9. for he upon the 2. Thess. 3. 17. saith plainly, With these words he subscribes all his Epistles, excepting that to the Galatians, which he writ from the beginning to the ende with his own hand. And upon these very words which we now entreat of, See how I am not afraid, which of late time have written [ 25] with mine own hand. (Where by the way, we may observe, that Jerome is not the author of those Commentaries, being so contrary to himself.) This I confess is a light matter, and not to be stood upon, were it not, that some are too hasty to swallow whatsoever comes in their way, under the title of the Doctors. [ 30] It must therefore be a caveat unto us, not to be too credulous in believing everyone that shall avouch this or that to be the opinion of the Fathers, no though it be affirmed by a Father, especially by such a one as draweth near the dregs, as Haimo doth. [ 35]
It is certain then, that Paul writ this whole Epistle with his own hand: the reasons are these. First, that it might appear under his hand, that he was no changeling, but the same man that he was before, in that he did not preach circumcision, or the observation of Jewish ceremonies, as the false Apostles standard him. Gal. 5. • 1. Secondly, that this his letter was not counterfaited by another, and sent in his name, as the false Apostles might have objected, and the Galatians suspected. Thirdly, that he might testify his sincere love towards them, [ 5] and how he did (as it were) travail in pain of them, till Christ were formed in them, shunning no labor that might further their salvation.
We may hence further observe a threefold difference of the books of Scripture in the New Testament. Some were neither [ 10] written by an Apostle, nor subscribed: as the gospel of Mark, and Luke. Some subscribed, but not written: as the Epistle to the Romans, and others. Some both written, and subscribed: as this Epistle, and that to Philemon, verse. 19. I have written it with mine own hand: J will recompense it —. Now that [ 15] Paul subscribed every Epistle with his own hand, he himself witnesseth 2. Thessalon. 3. 17. The salutation of me Paul with mine own hand, which is a sign in every Epistle (that it is mine, & not forged in my name by another) so I write; the grace of our Lord Jesus Christ be with you all. In which place he warneth the Thessalonians [ 20] again of false teachers, and forged letters: for, 2. Th. 2. 2. he had besought them they would not be troubled by spirit, nor by word, nor by letter, as though it came from him—. And here he shows how they may know whether the Epistle be his or not: if it have this sign, it is mine, else it is counterfeit: for this [ 25] note or mark is to be found in all and everyone of my Epistles. Now these words [which is a Sign in every Epistle] cannot be meant (as some are of opinion) of the former words only, viz. The salutation of me Paul with mine own hand. First, because he saith, it is a sign in every Epistle, whereas it is only [ 30] to be found, 1. Corinth. 16. 21. Galat. 6. 11. Coloss. 4. 18. 2. Thess. 3. 17. Philem. v. 19. and not in any other of his Epistles. Secondly, the words, so I write, should be false, if they be referred only to the former words, because that manner of salutation, is not to be found in every Epistle, (as I have already [ 35] shown.) And except they be referred to the words following, the grace of our Lord Jesus Christ, &c. they have either none, or a very hard construction. Thirdly, if Paul's salutation (which he affirmeth to be a certain note of his Epistle) be understood of these words. The grace of our Lord Jesus Christ, &c. it agreeth unto all (as Anselm confesseth) whereas being meant of the former words only, it doeth not agree to all, but to a few: and yet Paul makes it, a general, infallible note, and sign, of every Epistle. Besides Ambrose, and Primasius, in their commentaries upon the place, as also the Author of the Commentaries which goeth under Jerome's name, affirm, the sign [ 5] whereby we may know Paul's Epistles from counterfeit, and forged Epistles, to consist in these words: the grace of our Lord, &c, Chrysost. and Theodoret likewise say, that Paul calleth the salutation, a benediction, or blessing, which is in the end of the Epistle: and a little after, Hence we learn that he was accustomed to write [ 10] these words, The grace, &c. instead of adiewe or farewell unto thē. And Haimo (long after) expounds these words, so I write, howe? (saith he) even thus as it followeth, The grace of our Lord, &c. I grant it is probable that Paul writ his own name in the ende of every Epistle (whether in the Greek tongue, and in the Hebrew [ 15] characters (as Haimo affirmeth) I leave it as uncertain) and that by the salutation or sign of his Epistle, his name written with his own hand, is in part to be understood: yet it is not only nor principally meant. The certain sign therefore of his Epistles, is beside the subscription of his own name, the farewell [ 02] that he gives them in these words, The grace of our Lord Jesus. Christ be with you all, or the like to the same effect. I say to the same effect, because these very formal words, are not to be found in every of Paul's Epistles. Therefore Cajetan is far wide, who taketh the entire and formal salutation, as it is literally set [ 25] down. 2. Thess. 3. 17. to be a note that the Epistle is his, so that if it want any one word, either the Epistle is not Paul's, or there is some defect in the text: for hereupon he concludes that the Epistle to the Coloss. only, hath something wanting in the farewell or salutation, because it is said, Grace be with you: and [ 30] not the grace of our Lord Jesus Christ be with you, as it is in all his other Epistles. But first, it is an untruth, for they are not only wanting in the Epistle to the Colossians, but also in the 1. to Timothy, and in that to Titus, where it is only said, Grace be with thee. Grace be with you all. Secondly, it is a flat mistaking of [ 35] the text, for Paul's meaning was not in every Epistle to tie himself precisely to so many words and syllables: but to commend them to the grace of Christ: sometime making express mention of Christ, sometime concealing his name: yet so as that it is always understood, though not expressed.
12. As many as make a fair show in the flesh, compel you to be circumcised, only because they would [ 5] not suffer persecution for the cross of Christ.
From hence to the ende, is laid down the second part of the [ 10] conclusion, which I call a Recapitulation, wherein the Apostle doeth very artificially (as Orators are accustomed) repeat those things which he would have specially to be remembered, the main points handled in the Epistle. First, that neither circumcision [ 15] is necessary to justification, nor the ceremonial law to salvation. Secondly, that the false Apostles urging the observation of the law as a thing necessary to salvation, sought not herein God's glory, or the edification of their hearers, but their own ease, and freedom from the cross, and persecution. [ 20] Thirdly, that Christ crucified is the only thing that justifies a sinner without the works of the Law. Fourthly, that true religion standeth not in outward things, but in the renovation of the inward man.
In this verse and the next following, Paul describes the false [ 25] Apostles by five properties: three whereof are laid down in this verse. The first is, that they make a fair show. The second, that they compel men to the observing of their devised religion. The third, the ende and scope they aim at, that they may always be in the sun-shine, living at ease, and having the world at will; [ 30] only because they would not suffer persecution for the cross of Christ.
First, the Apostle saith, that they make a fair show in the flesh: which is taken diversely, for it signifieth sundry things. First, to make an outward glorious show according to the flesh, as that [ 35] they were true Israelites, of the seed of Abraham, &c. Of which boasting Paul speaks, 2. Cor. 11. 18. Seeing that many glory after the flesh, I will glory also. They are Israelites, so am I: they are the seed of Abraham, so am I. Secondly, to please the Israelites, which are after the flesh, and to approve themselves unto them, which held the keeping of the ceremonial law. Thirdly, to vaunt themselves to the Jews, and them of the circumcision, of the Galatians, whom they had circumcised in the flesh, as being made proselytes, and wenne to their profession by their means. Lastly, to pretend great zeal and religion in outward observing of the law, standing in carnal rites, and [ 5] bodily exercises, as circumcision, meats, purification, and the like: which carnal rites the Apostle opposeth to spiritual worship, Rom. 12. 1. and to the new creature, v. 16. of this chap. and bodily exercise (which profiteth little) to true piety, and [ 10] the sincere practice thereof, which is profitable for all things, 1. Tim. 4. 8. The words may be taken in all these acceptions, though princspally in the last.
Here we have a notable property of false teachers, which is, to set a fair face upon the matter, to carry all before them [ 15] with a smooth countenance, and in outward appearance to excel. For as Satan, though a black devil, an angel of darkness, doth change himself into a white devil, as though he were an angel of light, so that a man can hardly distinguish his wicked suggestions, from the good motions of the spirit of God, and [ 20] therefore may say, as Joshua said to the angel, art thou on our side, or on our adversaries? Joshua, 5. 13. So his instruments transform themselves, as though they were the Apostles of Christ, and ministers of righteousness, 2. Cor. 11. 13, 15.
In the Old Testament, false prophets were accustomed [ 25] outwardly to conform themselves to the habit and attire of the holy men of God, in wearing a rough garment as Elias, and the rest of the prophets did. Zach. 13. 4. Under the new Testament, in the time of Christ, the Pharisees in hypocrisy, under a show of long prayer, devoured widows houses. Matth. 23. [ 30] 14. In the Apostles time, false teachers with their will worship, as touch not, taste not, handle not, (which had a show of wisdom in voluntary religion, and humbleness of mind, and not sparing of the body) did undermine the religion of God. Coloss. 2. 21, 22, 23. [ 35]
And after that, in the primative Church, the heretics called Catharists, under a show of holiness, fasting, prayer, &c. did sow most damnable heresies in the Church.
And as in former times, the Jews under the glorious titles of the children of Abraham, the scholars of Moses, the temple of the Lord, the temple of the Lord, made many proselytes by deceiving the souls of the simple: So, at this day, under the glorious titles of the Church, of Councils, fathers, antiquity, consent, universality; the pretended Roman Catholics, have ensnared many a simple soul: and no marvel, considering that these are the times of which Christ foretold, that false prophets [ 5] should deceive (if it were possible) the very elect, Matth. 24. 24. And of which Saint Paul prophesied, that Antichrist should come through the efficacy of Satan, with all power, and signs, and lying wonders, and in all deceive ableness of unrighteousness, among them that perish. 2. Thess. 2. 9, 10. And all this is [ 10] done by outward shows and semblances, which our Savior Christ termeth sheep's clothing, and it stands in these four particulars. First, in great swelling titles, as the only true Catholic Church, the Vicar of Christ, the Oecumennicall Bishop: most profound, illuminate, Angelical, Seraphical Doctors: [ 15] Jesuits, the only true followers of the doctrine, and example of Jesus, &c. Secondly, in pretended zeal, and devotion, whereby they would persuade, that their religion, is the only true religion: all others, which swerve from it, are nothing but false, and fabulous: and this they do three ways. First 〈 in non-Latin alphabet 〉 ; [ 20] by having God always in their mouths, crying in hypocrisy with the false prophets, Lord, Lord, Matth. 7. 22. Or as the Jesuitical faction do, Jesus, Maria. Secondly, 〈 in non-Latin alphabet 〉 , with enticing words, consisting in probable reasons, and persuasiue arguments. [ 25] Coloss. 2. 4. Thirdly, 〈 in non-Latin alphabet 〉 , with fair and flattering words, to deceive the hearts of the simple. Rom. 16. 18. By which three means, the Jesuits have prevailed much in Princes courts, in these latter days. Apoc. 16. 14. Thirdly, in the glorious outside of holiness of life and conversation, [ 30] in not sparing the body, by whipping of themselves, as Baals priests lanced themselves till the blood gushed out, 1. King. 18. 28. in strict fasts, canonical hours, hard fare, bad lodging, course apparel, and such like. Lastly, in rare and excellent gifts of prophecy, tongues, eloquence, miracles, [ 35] &c. And thus they make Paul's show of godliness, 2. Tim. 3. 5. to be Peter cloak of wickedness. 1. Pet. 2. 16. so that as the Devil with fair words put Eve into a fools paradise, till at length he had driven her out of the terrestrial Paradise, and made her also hazard the celestial. So, his ministers false teachers, by fair and flattering speeches, deceive the minds of the simple, and cause them to fall from their own stability.
By this we may see, how hypocrites and false teachers, stand especially upon outward things, as external rites and ceremonies, which are but devices and doctrines of men. Matth. 15. 9. The [ 5] Pharisees made much ado about washing the outside of the cup, and of the platter, when as the inside was full of rapine and all uncleanness, Matth. 23. 25. very curious about washing of their hands before meat, Mark. 7. 3. and yet careless to wash their hearts frō wickedness. Ier. 4. 14. precise in small matters, [ 10] as in tything of mint, annise, and cummine; but profane in the practice of the weightier things of the law, as judgment, mercy, and fidelity. Matth. 23. 23. whited tombs, fair without, and filthy within, v. 27. Thus the Popish worship consisteth especially in outward things, which may please the senses [ 15] of carnal men, as in vocal, and instrumental Music, to please the ear: censings and perfumes, to delight the smell: gilding and painting, with other sights and spectacles, to affect the eye. And at this day, in the Mass (which they account the very marrow of their Mattins,) there is nothing, but dumb shows, [ 20] histrionical gestures, and tricks fitter to mock apes withal, then to edify the people. For whereas in former time they were wont to say, Let us go hear a Mass: now the common saying in Italy is this, Let us go see a Mass. Let us therefore try the spirits before we trust them, and especially in matters [ 25] of religion, follow Christ's precept, not to judge by the outward appearance, John. 7. 24. But to judge of Prophets, by the fruit of their doctrine, Matth. 7. 16. and of their doctrine by the touch-stone of the word. Isa. 8. 20. so that though the Devil transform himself into an angel of light; nay, though an [ 30] angel from heaven preach any other thing, beside that we have received from Christ, we must hold him accursed: and in so doing we shall follow Christ his practice, who was prudent in the fear of the Lord, and did not judge by the sight of his eyes, nor reprove by the hearing of his ears. Isa. 11. 3. [ 35]
The second note and mark of these false teachers, is, that they compel men to be circumcised. The word compel, hath great emphasis, for it signifieth, that they did not convince the judgment, or persuade the will, and affection of the Galatians, but enforced them against their wills: for though circumcision be nothing of it self (as Paul saith) yet to be compelled to receive circumcision, and to place justification in the use of it, & sin in the neglect of it, is the ready way to overturn Christ, the foundation of our salvation. Gal. 5. 4.
Here suodrie questions are to be answered. First, it may be demanded, whether it be lawful to compel men to embrace [ 5] religion, as the false Apostles compelled the Galatians to circumcisiō? Ans. The Magistrate may & ought to compel obstinate Recusants to profess true religion: for he is •• stos vtrius{que} tabulae, and therefore is to have care that true religion be [ 10] professed, and the contemners thereof punished. An example hereof we have in good King Josiah, who caused all that were found in Jerusalem and Benjamin, (that is, all his subjects) to stand to the covenant which he made with the Lord, nay which is more, he compelled all that were found in Jerusalem to serve the Lord [ 15] their God. 2. Chron. 24. 32, 33. among which multitude many there were (no doubt) which did like better of Idolatry, then of God's worship, as the word compelled, doth import. The King that made that great supper, commanded his servants to compel the guests to come in unto him. Luk. 14. 23. whence Augustine [ 20] gathereth, that it is the Magistrates duty to compel recusants, schismatics, heretics, and such like, to the hearing and professing of the word. But here three things are commonly objected against this doctrine.
Object. I. To compel men to embrace true religion, is to [ 25] make them go against their conscience, which the Magistrate ought not to do: as some Papists have asfirmed, that they would not for ten thousand worlds compel a Jew to swear that there were a blessed Trinity, because he should be damned for swearing against his conscience, although the thing [ 30] were never so true. Ans. I. If it were so heinous a sin to compel any to embrace true religion, because it is against their conscience; why do Popish Prelates, and Magistrates, compel Protestants (and that by exquisite torments) to reconcile themselves to the Church of Rome, to swear obedience to the [ 35] Pope, to acknowledge Trāsubstantiation, and to hear Mass; which they know are directly against their conscience? II. If they will not compel men to do anything, (though never so good or godly,) because it is against their conscience: why should they not be as scrupulous in restraining them from doing that which is unlawful, because they are persuaded in conscience they ought to do it? For if they compel men to omit that which they believe to be good, because they know it to be evil, (as their own practice proveth, in that they will not suffer Protestants to pray publicly in a known tongue, nor receive the Sacrament in both kinds, &c.) why do they not compel [ 5] them also, to do that which they know to be good; though they think it to be evil? III. The Magistrate is to compel men to embrace true religion, or to punish them for their obstinacy in not harkening to the word, because he is to [ 10] use the means to reclaim them, and to win them to a love and liking of the truth. Now so long as they are urged to hear the word, there is hope they may be won again: and experience shows (as Augustine testifieth of the Donatists) that they which did profess religion at the first merely by compulsion, [ 15] may afterwards (by the mercy of God) profess it only for deuo • ion. And what though some come not to learn, but to carpe and cavil? yet God may cast the net of his mercy so far over them, that contrary to their purpose, they may be caught. IIII. If the Magistrate who may compel them, and [ 20] so reclaim them, do suffer them to continue in their errors or heresies, without controlment, he is guilty of their sin: but by compelling them, he hath discharged his duty: for albeit they being compelled, do dissemble and play the hypocrites, do lie, and forswear themselves, that is not the Magistrates [ 25] sin, who intendeth nothing but their conversion and salvation, it is their own proper and personal sin.
Object. II. Men ought to be persuaded to embrace religion, and induced to believe, but not compelled: for the will cannot be compelled. Ans. True it is, the will cannot be compelled; [ 30] and as true is it likewise, that the Magistrate doth not compel any to believe: for when a man doth believe, and from his heart embrace true religion, he doth it willingly: notwithstanding means are to be used, to make them willing, that are unwilling, and the means is, to compel them to come to our assemblies, [ 35] to hear the word, and to learn the grounds of true religion: for it is God's commandment men should prove the spirits, 1. John. 4. 1. that so they may know the truth, and cleave unto it. Augustine saith fitly, and finely to this purpose, Quod autem vobis videtur invites ad veritatem non esse cogend •• , erratis nescientes Scripturas, neque virtutem Dei, qui eos volentes facit, dum coguntur inviti. Secondly, when Papists receive the Sacrament, swear allegiance to their Prince, present themselves in our congregations, who knows that they do these things against their conscience? nay rather we ought in charity to [ 5] think that they are persuaded in conscience they may do them, when by oath and protestation they confess so much. But be it, they did all in hypocrisy, shall the execution of godly laws therefore cease, because hypocrites will not obey but in dissimulation? [ 10]
Object. III. The Magistrate by compelling Recusants to the outward profession of religion, maketh them to play the hypocrites, to counterfai • , and dissemble. Ans. The Magistrate in executing the laws, hath no such intent, but only that they might hear the word, believe it, and be saved. Again, [ 15] Protestant recusants in other countries, are not allowed by Papists, to allege their conscience for their refusal, but are compelled either to conform themselves, or to undergo cruel torments: no more may such pretence of conscience excuse the Papists, or other heretics, but that they should receive [ 20] the same measure which they mete to others.
II. Quest. How can it be truly said, that the false Apostles compelled men to receive circumcision, seeing Titus was not compelled to be circumcised? Gal. 2. 3. Ans. That place maketh nothing against the text in hand: the meaning is, that Paul for [ 25] his part was ready to have circumcised Titus (as he did Timothy, Act. 16. 3.) rather then offend the weak brethren. But when it came to this point, that they would needs urge circumcision, as a thing necessary to salvation, Paul refused to do it, for all the false brethren that crept in, v. 4. that is, notwithstanding [ 30] they labored by all means to bring it in use again. Neither did the Apostles urge it, or require it, as a thing necessary to salvation.
III. It may be demanded, whether that circumcision being so vehemently urged by the false Apostles, might not [ 35] have been used. Answ. It might not. For albeit it be in it self a thing indifferent, and so it skilleth not, whether a man be circumcized or not, (as Paul saith) Circumcision is nothing, and uncircumcision is nothing: yet being urged as a matter o • absolute necessity, as without which men could not be saved. Act. 15. 1. it ought not to be used. The like may be said of all indifferent things, if they be made essential p • rts of God's worship, or necessary to salvation; as the use of meats and drinks, observing of times and seasons, wearing this or that habit, or attire: forbidding of marriage to some orders of mē. For when things indifferent are made necessary, the nature of them is changed. [ 5] Upon this ground Hezekiah brake in pieces the brazen serpent, when the Israelites began to worship it, 2. King. 18. 4.
First, let us observe, out of these words, they compel you to be circumcised, that Paul doeth not only use Christian policy, but dealeth very rhetorically, excusing the Galatians, as though [ 10] they were constrained against their wills, to do as they did: & laying all the blame upon the false Apostles: and so doth closely alienate their affection from these seducers▪ who would have them circumcised, either by voluntary submission, or by violent compulsion: the like godly policy we ought to use in dealing [ 15] against heretics, and false teachers, that the people's minds may be estranged from them, & take no love of their doctrine, nor liking of their persons.
Here we have a second note of false teachers, which is, not [ 20] only to retain ceremonies themselves, but to urge them upon others, and contstrain men to the observing of them: for they were more earnest and forward in urging circumcision (their own devise) then the keeping of the moral law: and so are all seducers. The Pharisees did urge their own ceremonies, [ 25] as washing before meat, washing of pots, cups, and beds, &c. more then the commandment of God. And the Papists urge the Len • fast more strictly, thē fasting from sin, which is the only true fast. Isaiah. 58. 6. And their own stories do show that men have been more severely punished, for [ 30] eating flesh upon good friday, then for commi •• ing of simple fornication, or following of strange flesh. They stand more in urging the outward worshipping of an image, or a piece of bread, then the inward spiritual worship. And as they have made the Saints days, equal with the Sabbath days, so have [ 35] they made the profanation of them an equal sin, and have punished it with equal punishment.
It is further to be observed, howe they abuse circumcision, for whereas by God's ordinance it was but a seal of the righteousness of faith. Rom. 4. 11. they perverting the end of it, make it a meritorious cause of salvation; and therefore compel men to be circumcised: it is God's work, they make it their own work, yea such a work as by which they hope to be saved. And this their dealing, may fitly be paralleled by the Popish practice at this day, in making baptism which is but a sign and seal of [ 5] grace, to be the proper, immediate, and physical cause of conferring grace, by the work wrought. Alms, prayer, and fasting (which are but signs and testimonies of justification) to be causes thereof. Nay their own devises, of confession, satisfaction, supererogation, to be meritorious causes of justification, & [ 10] salvation.
Lastly, see here howe the perverseness of the corrupt heart of man, doth thwart the ordinance of God. As long as circumcision was commanded by God. most abhorred it; for the heathen testify so much, that the Jews were odious for it. But [ 15] now being abolished, they take it up again; receive it, and urge it as a thing necessary to be observed upon pain of damnation. Whereas if God should enjoin it again, they would (no doubt) account it as heavy yoke, which neither they nor their fathers were able to bear. This improving of that which [ 20] God commands, & approving that which he forbids, argues the great corruption of the heart, and that the wisdom of the flesh is not only an enemy, but even flat enmity against God, Rom. 8. 7. It must therefore teach us to captivate our reason, and to subject our wills to the will of God in all things. [ 25]
The third property of these false Apostles is, the teaching of circumcision, that is, of false doctrine; because they would not suffer persecution for the cross of Christ, that is, for preaching the true doctrine of the Gospel, concerning Christ crucified. It may be demanded whether it was necessary that those which [ 30] taught not circumcision, but spake against it, should be persecuted? To which I answer, that it was necessary, according as Paul affirmeth, Gal. 5. 11. If I teach circumcision, why do J yet suffer persecution? The reason was this. The Roman Emperor had given liberty to the Jews to live according to their [ 35] own laws, and that without molestation or disturbance, in all places of the Roman Emperie, so that if a Jew became a Christian, he had the privilege of a Jew, so long as he kept the ceremonial law, and taught no departing from Moses: whereas they which taught, that ceremonies were abrogated, and that men were justified only by faith in Christ, wanted this privilege, and so were persecuted of no men more then of the Jews, either by themselves, or by incensing others against them. 1. Thess. 2. 15. 16. The false Apostles therefore to avoid persecution, coined a new Gospel; in matter of salvation, joining Christ and Moses, justification by faith, and by [ 5] works. So that here we have another character and mark of false teachers, which is, to labor by all means to enjoy the world, and to eschew the cross, and rather then they will suffer persecution, to make a hotch-potch of religion, as we may see, not only by this particular, but by the course of the history [ 10] of the Church, and in latter times, by the Interim under Charles the fifth, and the six articles under Henry the eight: by our mediators and reconciliators, who either (as it is said of old Consiliator) labor to accord fire and water: or else like hucksters mixe wine and water for their own advantage: and by [ 15] all neuters and mungrils in religion, who hover in the wind, because they would stand sure for all assays, or win the favor of great men, that they might not stand in the way of their preferment, This is the sin of the multitude among us, who [ 20] desire to have Christ, but they will none of his cross: they would be with him upon mount Tabor, but not not vpō mount Caluarie, crowned with glory, but not crowned with thorns.
Further, we may hence gather an essential difference of true and false teachers: the one seeks the good of the Church, the other seeks thenself: the one the glory of God, the other their [ 25] own glory. It is observed by Popish priests and others, that though the Jesuits pretend, they do all things in ordine ad Deum yet they intend themselves doing all things in ordine ad seipsos • it being the mark they shoot at in all their Machiavellian [ 30] plots and policies, that they may have cum digmeate ocium, a Lordly command, and a lazy life.
Again, here we see that the love of the truth, and of the world, the fear of the face of man, and the fear of God can never stand together. As also howe dangerous a thing it is to [ 35] be addicted to the love of the world: for it hath been always the cause of revolt, in that men never embraced religion so, as that they could be contented to suffer persecution for the profession of it, nor lay down their lives in the maintenance thereof. Matth. 13. 21. As soon as tribulation or persecution cometh. by and by they are offended. Whereas we ought to have the same mind that Paul had, who knowing that bonds and imprisonment abode him, yet passed not for them, neither was his life dear unto him, Act. 20. 23. and was not only ready to be bound, but to die also, for the name of the Lord Jesus. Act. 21. [ 5] 13. The reasons which should make us willing to take up our cross and follow Christ, are these. First, it is a great mercy and favor of God, that we are accounted worthy to suffer anything for his sake. Act. 5. 41. The Apostles departed from the counsel, rejoicing that they were accounted worthy to suffer rebuke [ 10] for his name. Secondly, it is a means (by the merciful promise of God,) to procure and obtain the blessings of this life. Mar. 10. 30. Thirdly, it hath blessedness annexed to it, with a promise of assistance and help of God's spirit, 1. Pet. 4. 11. If ye berailed on for the name of Christ, blessed are ye, for the spirit of glory and [ 15] of God resteth upon you, which on their part is evil spoken of, but on your part is glorified. Lastly, the ende of the cross, is glory unspeakable, If we suffer with him, we shall also be glorified with him. Rom. 8. 17.
Further, whereas Saint Paul linketh together persecution, [ 20] and the preaching of the cross, we may see that the profession of the Gospel, and persecution, do either go hand in hand, or do follow one another inseparably; for as many as will live godly in Christ Jesus, must suffer persecution. 2. Tim. 3. 12. Moses is said to have chosen rather to suffer affliction with the people of [ 25] God, then to enjoy the pleasures of sin for a season. Heb. 11. 25. Where we see that affliction is the let and portion of the godly. The reason hereof is twofold. The malice of the Devil who is always nibbling at the heel, Gen. 3. 15. And the hatred of the malignant Church (the devils seed) ever maligning the [ 30] Church and people of God. The devil maketh war with the remnant of the woman's seed, which keep the commandment of God, and have the testimony of Jesus. Apoc. 12. 17. The malignant Church persecuteth the Church of God, as we may see in their types, namely, in Cain hating and persecuting