The Happiness of the Church, Biblical commentary 5
MANS SEED-TIME AND HARVEST: OR, Lex Talionis.
GALAT. 6. 7.
Be not deceiued, God is not mocked: for whatsoeuer a man soweth, that shall he also reape.
THESE words hauehave so neere alliance to the former, that before wee speake personally of them, we must first finde out their Pedegree. To fetch it no higher, then from the beginning of this Chapter, the line of their Genealogie runnes thus. 1. Supportation of the weake, vers. 1. and 2. 2. Probation of our selues, vers. 4. 3. Communication of dueties to our Teachers, vers. 6. The first is an action of Charity: the second of Integrity: the third of Equity.
This last is the Father of my Text: and it is fitte, that we being to speake of the childe, should first looke a little into his Parentage. Patrique simillima proles. It is this. Let him that is taught in the word, communicate to him that teacheth in all good things.
This, one would thinke, should stand like the Sunne, all men blessing it: yet Mammon hath suborned some dogges to barke against it. Will they say, Let him is onelyonly permissi…e? They shall finde it was imperatiue; aGen. 1. 3.Let there be light, and there was light. Though their sensible hearts want the obedience of these insensible creatures. Or will they except against Taught; as if they that vvill not be taught, were not bound? Indeed many are bet…er fed then taught; otherwise they would not deny foode to his body, that does not deny food to their soules. Or perhaps they will plead Indignitatem docentis, the vnworthinesse of the Teacher. And what Paul shall be worthy if eueryevery Barbarian may censure him? But non tollatur diuinum debi…um, propter humanam debilitatem. Let not God lose his right, for mans weakenesse. bMal. 3. 8.You hauehave robbed me, saith God; not my Ministers.
Will not all this quarrelling serue? yet still Pauls proposition must hauehave some opposition. Though we must giuegive something to our Teachers, yet this charge doth not fetch in Tithes. This, this is the point: proue this, and you shall finde many a great mans soule, as his Impropriations cannot be, in a damnable Lapse. I would say somthing of it; but me thinkes I heare my friends telling me, what Sadolet said to Erasmus. Erasmus would proue, that worshipping▪ of Images might well bee abolished. I grant (quoth Sadolet) thy opinion is good: but this point should not bee handled, because it vvill not bee granted.
I am sure, Gods law giues tythes to his Church: but say they, that Law is abolished; repealed by a new Act of Parliament. Paul in his Epistle frees vsus from the olde Law. Indeed Paul speaking of our Sanctification and Saluation; notes our deliuerance from the Lusts of the Flesh, and from the lists of the Law. From the Ceremoniall Law wholly, from the Morall onelyonly so farre as it shall not condemne those in Christ. But who, saue an Aduocate of Mammon, will limit Tenths to Ceremony? God requires a portion of our Time, of our Goods: the Seuenth of our time, the Tenth of our goods: and wee hauehave those, that turne both into Ceremony. Such make the Sabbath it selfe a meere Ceremony. But bee not deceiued, God is not mocked.
This same foreign, In all good things, is of some latitude. Many will allow some of their goods, but they snarle at Pauls In omnibus. The Minister shall hauehave the Easter-booke, perhaps some other trifles: it may be (against their wills) wooll and lambes: but shall the blacke coate carry away the Tith-shocke? The gumm'd Taffata Gentleman would fret out at this. They plead to their Vicar, We giuegive what the Law allowes. What their Law, not what the Gospell. And yet they hope not to be saued by the Law, but by the Gospell.
The Apostle saith, Part of all; why then not the tenth part, vvhichwhich God at the first commanded, and custome in all ages commended? That part once assigned of God, should preuent all arbitrary disposing of men. What Landlord leaues it to his Tenant, to pay him vvhat rent he list? If Mammon must set out Gods portion, he is sure to hauehave but a little. It was neuer well with the Church, since it vvas at the worlds finding. No man feares to surfet, whiles he is at his enemies feeding.
I thinke the purest and precisest Reformers (deformers I should say) of Religion, can hardly order this matter, better then God hath done. EueryEvery plummet is not for this sound: nor eueryevery line for this leuell: nor out of many such blockes can a man carue Mercurie. The Canon Law saies, that Si Princeps causam inter partes audierit, & sententiam dixerit; lex est in omnibus similibus. If the Prince heare a cause betwixt parties, and giuegive a definitiue Sentence, that is a …aw to decide all controuersies of the same nature. But vve hauehave the Prince of heauens Sentence for paying of Tithes; before the Law to Abraham, vnderunder the Law to the Iewes; therefore small reason that it should not hold vnderunder the Gospell among Christians. Be not deceiued, God, &c.
They were the Churches, why are they not? Plead what you will, God hath a grieuous Quare impedit against you. You say, they were taken away from idle drones, and fatte bellied Monkes. So Rapiuntur ab ind…gnis, … à dignis. From the vnworthy they were taken, and from the worthy they are detained. But to whom are they giuen? Possidebant P…pistae, possident Rapistae. Those kept some good hospitalitie with them, these keepe none. So that as cLib. 1. cap. 4.Comin…us obserues vponupon the battell of Montlch…y: some lost their liuings for running away; and they were giuen to those that ranne ten mile further. Idlenesse lost, and oppression hath gained. But let me say with the Psalmist, Psalm. 11. dPsal. 11. 3.The foundations are cast downe: but what hath the righteous done? The foundations of the Church, which shuld hold vp the Gospell, tenths & maintenance, are cast downe, because of superstitious abusers; but what hath the righteous done, that these things should be taken from them? eArondel. Ar…. B. of C…nt. S…e Fox. Mar…l. pag. 533.A Bishop comming to a Towne, because the Bells rang not, suspended the Organs. A strange kinde of reuenge, because the Bells rang not in the Steeple, to suspend the Organs in the Quire. So because those Bells, not of Aaron, but of Antichrist, did not ring to Gods glory: you hauehave suspended the Organs and meanes of liuing from them that take paines; and in your owne consciences preach to you the sincere Gospell of Christ. But be not deceiued, God is not mocked.
Or perhaps you say, you must hauehave these Church-liuings for Hospitalities sake, that you may keepe the better houses. So you make the Cleargy poore, that you may make the poore rich.
I hauehave read, that the Sophy of Persia, beeing to send a great summe of money for an offering to Mahomet in Arabia, would send none of his owne coyne; for that he said was gotten by ill meanes: but exchanged it with English Merchants, because theirs was gotten honestly, and with a good conscience. So it may bee, you thinke that your owne vniust moneys, and extorted commings in by the ruine of your Tenants, is no good offering to GOD. But the Church-mans liuing comes honestly, and with a good conscience; and therefore you will take that, to offer your sacrifice of almes to God. But heerein you come short of the Persian: you doe not giuegive your owne Lordships and lands in exchange. Yet me thinkes, if spirituall liuings must be giuen to the poore, you might suffer the Church to giuegive her owne. I could neuer finde eyther in Albo Praetorum, or in Rubrica Martyrum, how the Laity was deputed to this stewardship. Sure they intrude themselues into this Office, and will be Gods Almoners, whether he will or no. If they will giuegive to the poore; let them giuegive that is theirs. fAmbr.Dona quaerit, non spolia Deus. God expects and respects gifts of thine owne, not spoyles of others. Be not deceiued, God is not mocked.
But where is your Hospitality after all this? you can tell me; nay I can tell you. Bestowed amongst Silk-men, Mercers; yea, vponupon Taylers, Players, Harlots; and other insatiable beggers of the same ranke. In the raign of Alexander Seuerus, the Tipplers, & Alehouse-keepers complained against the Christians, that they had turned a place of ground to some religious vse, which belonged to them. But the very heathen Emperour could answere (vponupon hearing the cause) that it vvas honest and fitte, God to be serued before Alehouses. Who would not iudge, that Tithes are fitter to be giuen to God, then to hounds, harlots, sycophants, inuenters of fashions, and such bawdes of pride and notorious iniquitie?
This I will speake boldly, and iustifie; that Hospitality was at the same time impropriated from the land, that spirituall liuings were impropriated from the Church. You hauehave not robbed Peter to pay Paul, but to pay Iudas. And hence misery sets her blacke foo… into so many faire dores: all comes to beggery at last. They that swallow Churches, like dogs that eat knot-grasse, neuer thriue after it. Be not deceiued, God is not mocked. I hauehave rubbed this sore enough, and conclude with that saying of Chrysostome: gChry. in Mal. 3.Moneo vt reddatis Deo sua, vt Deus … vobis vestra. Restore to God his owne, that God may restore to you your owne.
Thus as he that had pulled one of Salomons Curtaines, the rest would follow; though in the first there were worke enough for his admiration. So in this coherence, pardon me, if I hauehave beene somewhat plentifull. It was the induction to my Text: and the dore thus opened, let vsus enter in to suruay the building. Be not, &c.
The whole may be distinguished into a
Caution.
Reason.
The caution, Be not deceiued, God is not mocked. The Reason; For whatsoeuer a man soweth, that shall hee also reape. The Caution is
partly
Disswasiue: Be not deceiued.
Perswasiue: God is not mocked.
You may deceiue your selues, you cannot deceiue God. These two circumstances make against two
defects
Error. Be not deceiued.
Hypocrisie. God is not mocked.
The Disswasion: Be not deceiued.
This is the voyce of a friend, studying Aut praeuenire errori, aut reuocare errantem; eyther to preuent a man, before he erres, or to recall him erring. A phrase often vsed by our Apostle, Ephes. 5. Let no man deceiue you vvith Ephes. 5. 6.vaine words. Nihil facilius est, quàm errare. There is nothing easier, then to erre. There is no man but erres; sometime… in via pedum; often in via morum. This prouision then is necessary. foreign. Deceits lye as thick vponupon the earth, as the Grashoppers did in Egypt; a man can scarce set his foote besides them.
But to preuent the deceiuings of sinne is our Apostles intention, Hebr. 3. Lest any of vsus bee hardned, through the Heb. 3. 13.deceitfulnesse of sinne. Sinne is crafty, and full of delusion: there is no sinne but hath his couzonage. Vsury vvalkes in Alderman Thrifty's gowne. Pride gets the name of my Lady Decencie. Idolatry, as if it dwelt by ill neighbours, praiseth it selfe; and that for the purest Deuotion. Homicide marcheth like a man of valour; and Lust professeth it selfe Natures Scholler. Couetousnesse is goodman Nabals husbandry: and Enclosing, Master Oppressors policie. We were wont to say, that blacke could neuer be coloured into vvhite: yet the deuill hath some Painters that vndertake it. Euills are neere neighbors to good. Errore sub illo, Pro vitio virtus crimina saepe tulit. By that meanes vertue hath borne the blame of vices faults: yea, and more then that; Vice hath had the credite of Vertues goodnes. But be not deceiued.
When mens wits, and the deuils to helpe, hauehave found out the fairest pretexts for sinne; Gods iustice strikes off all, and leaues Sinne naked and punishable. Many pretences hauehave been found out for many sinnes: besides distinctions, mitigations, qualifications, extenuations, colours, questions, necessities, inconueniences, tolerations, ignorances. But when man hath done, God begins. One argument of Gods now, is stronger then all ours. Thou shalt not doe this. Goe study to perswade thy selfe, that thou mayest: yet at last GOD takes away all thy distinctions, when he poures his wrath on thy naked conscience. Then where is thy paint? If it preuaile not against the Sunne, what will it doe against the fire?
God charged our first Parents, that they should not cate of the forbidden fruite: If you doe, you shall dye. The deuill comes first with a flatte Negatiue; hGene. 3. 4.Non mori…mini: Ye shall not dye. Then with subtile promises; Yee shall be as Gods, knowing good and euill. But what is the euent? They eate, and they die; are instantly made mortall, and should hauehave died for euer, but for a Sauiour. GOD bids Saul slay all in Amalek, 1. Sam. 15. Smite Amalek, vtterly destroy all that they hauehave, and spare them not. Yet Saul 1. Sam. 15. 3.spares Agag, and the fatte cattell. Why is this a fault? I spared the best of the cattell for Sacrifice to the Lord. Will not this serue? No: God reiects Saul from beeing King ouer Israel; who had reiected God from beeing King ouer Saul. Be not deceiued, God is not m…ked.
Consider we here the examples of Uzzah, and Vzziah. For a1. Chr. 13. 10.Vzzah; God had charged, that none but the consecrated Priests should touch the Ark…. Uzzah seeing the Oxen shake the Arke, put forth his hand to stay it vp. Was this a sinne to stay the Arke of God from falling? Yes: God proues it; he layes him dead by the Arks side. For Vzziah, God had charged, Numb. 18. that none should inuade the Priests office. The stranger that commeth Num. 18. 7.nigh, shall be put to death. b2. Chr. 26. 18.Vzziah will come to the Altar with a Censor in his hand to offer Incense. Why, is this an offence to offer to the Lord? Yes: GOD makes it manifest; Vzziah is a Leper to his dying day. God had cō manded the Prophet sent to Bethel; c1. King. 13. 17Thou shalt eate no bread, and drinke no water there. Well, he is going homewards; and an old Prophet ouer-takes him, & perswades him to refresh himselfe. No saies the other, I must not; For so was it charged me in the Word of the Lord; Thou shalt eate no bread, &c. But sayes the old Prophet; An Angell spake to me, saying, Bring him backe, that he may eate bread. Well, he goes: Is not a Prophets word? an Angels word authoritie enough? No, the Lord proues it; he giues a Lion leaue to slay him. Bee not deceiued, God is not mocked.
The Iewes knew, that they ought not to despise their Messias. He is come: Loe now, they study arguments against him. Iohn 7. Wee know this man whence hee is: but Ioh. 7. 27.when Christ commeth, no man knoweth whence hee is. And cVer. 52.Search and looke; for out of Galilee ariseth no Prophet. Be these their cauills against Gods expresse charge? Hee answers all, vvhen he leaues their house vntounto them desolate. I hope I may take a little, sayes …ehazi: but enough tooke him for it, a continuall Lepro…e. The euill Seruant hath his plea, Math. 25. I knew that thou wert a hard man, &c. Therefore I hid thy talent in the earth: loe, there thou hast Math. 25. 25.that is thine. But what followes, ver. 30? Cast yee that vnprofitable seruant into vtter darknesse: there shall be weeping and gnashing of …eeth.
To come from example to application. It is Gods cō mand concerning Princes; Touch not mine Anointed. The Papists will touch them with the hand of death? VVhy, they hauehave warrant from the Pope. Gods Word saies not so, either in precept or precedent. If any King in Gods booke had beene deposed by a Priest, all the Schooles and Pulpits would hauehave rung of it: wee should hauehave had no rule with the Church of Rome. But it falls out happily; Ut quod praecepto non iubetur, etiam exemplo careat. That as it is not commanded by charge, so nor commended by examples. But will they still argue for this shedding of the bloud-royall? The gallhouse confutes them heere; but their worst confutation vvill be confusion hereafter.
God sayes thou shalt not put thy money to vsury: thou hast found out many distinctions to satisfie thy conscience, or rather thy couetousnesse. Gods word & thy will are at oddes. He sayes, Thou shalt not: thou sayest, thou may est. On these and these termes, Hell fire shall decide the question. Relieue the poore, saith the Lord. Thou suckest their blouds rather: but howsoeuer wilt giuegive nothing. Why, may we not doe with our owne vvhat wee list? Well, this same Ite maledict…; Goe yee cursed, is a fearefull and vnanswerable argument. Thus flesh and bloud speedes, when it will deale with God on termes of disputation. If Gods owne reason, Thou shalt not do this, be not stronger then all ours now; it shal be one day. dEph. 5. 6.Let no man deceiue you with vaine wordes: for, for these things, the wrath of God shall come vponupon the children of disobedience. Be not deceiued.
As eueryevery particular Sinne hath the particular colour: so there are generall pretexts for generall sinnes; whereby many soules are deceiued. I find this doctrine, though plaine, so necessary, that I must be bold to pursue it. You may easily forgiue all good faults. There are seuen generall pleas for sinne.
1. Predestination is pleaded. If I be written to life, I may doe this: for many are saued that hauehave done vvorse. If not, were my life neuer so strict, hell appointed is not to be auoided. These men looke to the toppe of the Ladder, but not to the foote. God ordaines not men to iump to Heauen, but to climbe thither by prescribed degrees. Non per saltum, sed scansum. Qui ordinauit finem, ordinauit media ad finem. He that decreed the end, decreed also the meanes that conduce to it. If thou take liberty to sin, this is none of the way. Peter describes the rounds of this ladder, e2. Pet. 1. ….faith, vertue, knowledge, tēperance, patience, godlines, charity. Thou rūnest a cōtrary course, in the wild paths of vnbeleefe, profanenes, ignorance, riot, impatience, impietie, malice: this is none of the way. These are the rounds of a Ladder that goes downeward to hell. Gods predestination fAugu. de Praedest. Sanctorum.est multis causa standi, nemini labendi: helps many to stand, pusheth none downe. Looke thou to the vvay, let God alone with the end. Belieue, repent, amend, and thou hast Gods promise to be saued. Be not deceiued, God is not mocked.
2. It is Gods will I should doe this vvickednesse: hee saw it, and might hauehave preuented it. It is vniust to damne a man for that he will… him to doe.
Answ. This is a blasphemous and most sacrilegious …uill. Where did God euer will thee to lie, to sweare, to oppresse, to adulterize? His will is his word: and where findest thou his word commanding sin? And shall Gods Sicut … memorta tua nō cogit … esse, quae sunt …: Sic Deus praescientia sua non cogit …acienda, quae sunt futura. Aug. de lib… …. lib. 3.prescience make him guilty of thy euill? Then must thy memory make thee guilty of other mens euill. As thou by thy memory, dost not cause those things to hauehave been done, that are past: So God by his foreknowledge doth not cause those things to be done, which are to come.
3. Ignorance is pleaded; I knew not the deed to bee euill, or if euil, not so dangerous. Indeed Ignorance may make a sinne Minus, not Nullum; a lesse sinne, but not no sinne. g1. Tim. 1. 13.I obtained mercy, because I did it ignorantly, in vnbeleefe: saith our Apostle. And hAug.Peccata scientium peccatis ignorantium praepo…ntur. The sinnes of them that know, are more haynous then the sins of them that know not. But if thou hadst no other sin, thy ignorance is enough to condemne thee; for thou art bound to know. … ea que sunt Domini nesciunt, a Domino nesciu…. i Gregor. in …. lib. 1. cap. 1.They that will not know the Lord, the Lord will not know them. But I speake to you that may know: your ignorance is affected. k1. Cor. 15 34.Some of you hauehave not the knowledge of God, I speake this to your shame. lBe…. in 11. g…d. ….Mul… vt liberiùs peccarent, libenter ignorant. Many that they may sinne the more securely, are ignorant wilfully. Thus you may goe blindfold to hell. Be not deceiued, God is not mocked.
4. A fourth saith; I hauehave many good deeds to weigh with my euils. Indeed I am an Vsurer, an Adulterer, a Swearer; but I keepe a good house, I giuegive almes; and I will doe more when I am dead. Indeed these are good workes; Bona accipientibus, non facientibus. Good to the receiuers, not to the Giuers. So a man may be borne for the good of many, not for his owne. They write that the Pyramides of Egypt was built for that great Pharaohs Tombe; but the Red Sea disappointed him. Many thinke by good workes to build vp a heauen for themselues, but leading vnsanctified liues, hell preuents their purpose. And such a man, as robbes many hundreds to relieue some, may at last for his charity goe to the Deuill. The Papists indeed stand extremely for building Abbies, Colledges for Iesuites, and augmenting the reuenues of Monasteries, that Masses and Dirige's may bee sung for their soules: they giuegive full absolution to such a man, and seale him a generall acquittance of all his sinnes. They make the besotted Laity, especially some rich Burger belieue, that without any more adoe, it is impossible for a man to bee damned that liues in such a Profession; and which is strange, here they equiuocate truely; so long as a man liues in it; but if he dyes in it, there is the danger. But wee know▪ the poison must be iustified, or else the worke is not sanctified. Be not deceiued, GOD is not mocked.
5. But say some, God is mercifull. Comfortable truth: else woe, woe to miserable man. But shall God shew mercy to those that abuse his mercy? Hee will not be so mercifull to thee, as to be vniust to himselfe. God will be iust, goe thou on and perish. God shewed mercy to the relenting, not to the railing theefe. Wouldst thou hauehave him mercifull to thee, that art vnmercifull to him, to thy selfe? Misericordia amplectenti, non tergiuer santidatur. They that will lead a wicked life, sub spe misericordiae, in hope of mercy: shall meet with a fearefull death, sub terrore Iustitiae, in the horror of Iustice. Kisse the mercy of God, abuse it not. Where is Praesumptio veniae, will follow Consumptio poen…: a presuming of fauour shall bee punished with a consuming wrath. Be not deceiued, &c.
6. Others alledge; Christ died for our sinnes, and his satisfaction is of infinite price. This is the dore of hope, from which the profanest wretch is angry to be driuen. The most presumptuous sinner flatters his soule with this comfort: as if the gates of Heauen were now set open, and hee might enter with all his iniquities on his backe. Indeed there is no want in Christ; but is there none in thee? In him is plenteous redemption; but how if in thee there bee scarce fayth? whatsoeuer Christ is, what ar… thou? mIo…. 3. 16.God so loued the world, that hee gaue his onelyonly be…otten Sonne. Hee did not let, or lend, or sell, but giuegive: not an Angell, nor a seruant, but a Sonne: not anothers, but his owne: not his adoptiue, but naturall, his begotten Sonne: not one of many, but his onelyonly begotten Sonne. Many degrees of louelove: but what of all this? That whosoeuer beleeueth on him should not perish, but hauehave euerlasting life. But thou hast no faith, therefore no priuiledge by this gift. nIohn 10. 11.I am the good shepheard, saith Christ. Why? I giuegive my life: but for whom? for my sheepe. Not for lustfull goates, or couetous hogs, or oppressing Tygers. If thou be such, heere is no more mercy for thee, then if there were no Sauiour. If there be no carefull obseruation of the Law, there is no conseruation by the Gospell. No good life, no good faith: no good faith, no Christ. Be not deceiued, God is not mocked.
7. Well, yet Repentance makes all euen wheresoeuer it comes; or God is not so good as his word. Yes; God will be so good as his promise; but here's the doubt, whether thou wilt bee so good as thy purpose. Thou canst charge God no further then to forgiue thee, repenting; not to giuegive thee repentance sinning. Promisit Deus poenitenti veniam, non peccanti poenitentiam. He hath made a promise to Repentance, not of Repentance. This is Gods tresure. what is the reason, the malefactor went frō the crosse to heauen! Dedit poenitentiam, qui dedit & Paradisum. God gaue him repentance, that also gaue him Paradise. Art thou sure God will put this almes into thy polluted hand? It is dangerous ventring the soule on such an vncertainty. He that sins that he may repent, is like one that surfet… that he may take Physicke. And whether this Physicke vvill worke on a dead heart, is a perillous feare. Alas! vvhat teares are in flint? what remorse in a benu…ed conscience? Tutum est poenitenda non committere, certum non est commissa deflere. It is safe not to doe what thou mayst repent: it is not certaine to repent what thou hast done. It is the fashion of many to send repentance afore to threescore: but if they liue to those yeares, they doe not then ouertake it, but driue it before them still. Be not deceiued, God is not mocked.
You see now what trust is in colours: how easily you may deceiue your selues, how vnpossibly mocke GOD. Leaue then excuses to the wicked, that will be guilty and God shall not know of it. Bernard reckons vp their mitigations. Non feci, &c. I hauehave not done it: or if I hauehave done, yet not done euill; or if euill, yet not very euill: or if very Non feci: si feci, non male seci: si male seci, non multùm male: si multùm male, nō mala intentione: si mala intētione, tamen aliena persuasione. Bern. Tract. de grad. Humil. grad. 8.euill, yet not with an euill mind: or if with an euill mind, yet by others euill perswasion. Be not deceiued, God is not mocked. If we cry with that seruant; HaueHave patience, and I will pay thee all; the Lord may forbeare in mercy. But if wee wrangle, I owe nothing; and God is too hasty to call me from my pleasures; hee vvill require the vttermost farthing.
I hauehave held you long in this Disswasiue part of the Caution. The Perswasiue was also much included in it, and therefore I will but touch it.
God is not mocked.
God is often in the Scripture called the Searcher of the heart. Iere. 17. The heart is deceitfull aboue all things, and Iere. 17. 9.desperately vvicked: who can knowe it? Who? Ego Dominus; I the Lord know the heart. So Salomon in his prayer: a2. Chro. 6. 30.Thou onelyonly knowest the hearts of all the children of men. So the Apostles about the election of one in Iudas roome, bActs 1. 24.Thou Lord, which knowest the hearts of all men. Now hee that knowes the heart, cannot be mocked. It is hard to beguile the eye of man looking on vsus, how much more to deceiue the eye of God looking in vsus? Therefore Quod non audes facere aspiciente conseruo, hoc ne cogites inspiciente Deo.
How vaine a thing then is it to be an Hypocrite? As if God had not a window into the heart, to discerne it. Hypocrites, saith Augustine, hauehave cDe Temp. 215.Christianum nomen ad iudicium, non ad remedium: The name of Christians to their condemnation, not comfort. Their words are like an Eccho, they answere Gods call, but neuer come at him. Good company they will admit, to better their credite, not their conscience. Like crafty Apothecaries, they hauehave one thing written in their papers and markes, another thing in their boxes. But because eueryevery man is as hastie to condemne an Hypocrite, as Dauid was to condemne the Oppressor in the Parable, vvhen the d2. Sam. 12. 5.Tu es homo lyes in his owne bosome, I vvill touch two or three particulars.
If we looke into Popery, we shall find it vniuersally a professed study to mocke GOD. They make shew by their abundant prayers of an abundant zeale: when (as if God saw not the heart) they thinke the worke done is sufficient. Those
Qui filo insertis numerant sua murmura baccis,
keepe number and tale; no matter with what mind: no nor yet to whom; whether to this Angel, or that Saint; to our Lord, or to our Lady. Yea it is recorded that the Papists in Scotland (about Henry the 8. his time of England) vsed to say the Lords Prayer to Saints. Insomuch Fox Martyrol. Pag. 1237.that when a little knowledge came into some mens hearts of this absurdity, there arose great Schisme. And one Fryer Toit… was gotten to make a Sermon, that the Pater noster might be said to Saints. So were the people diuided, that it was a common question; To whom say you your Pater-noster? Call you these zealous prayers? Be not deceiued, God is not mocked.
As much might be said for their vncleane Celibate. Their single life makes shew of great purenes, as if their adulteries, Sodomitry, experimentall brothelry, vnmatchable vncleannesses were not knowne. They ostent their Chastitie, when Vrbs est iam tota Lupanar. What would they, but mocke God?
No lesse for their fastings. How deadly a sinne is it to eate flesh on a Friday! yet is it no sinne with them to be drunke on a Friday. A poore labourer plowes all day, at night refresheth himselfe with a morsell of Bacon: hee is an Heretike. A gallant Gentleman hawkes all day, at night sits downe to his varietie of fishes, curious wines, possets, iunkets; O he's a good Catholike. An Hypocrite he is rather. Famam quaerunt abstinentiae in delicijs. They seeke the credite of temperance among full tables, ful pots. Famam quaerunt, but Famem fugiunt. They desire praise, but they refuse hunger. But God is not mocked. For our selues.
If there be any here, (because my Text depends on that occasion) that robbes his Minister of temporal food, and yet makes shew to hunger after his spirituall food; though he may coozen man vnseene; eyther by his greatnesse, or craftines: Let him know, that Gdo is not mocked.
If there be any fraudulent Debter, that deceiues his brother of his goods, and then flatters his conscience that the merits of Christ shall acquit him: so packes all vponupon Christ, let him pay it: let him know that God is not mocked. The bloud of Christ was not shed to pay mens debts, but Gods debts. It hath vertue enough, but no such direction. Thou iniurest Christ to lay such reckonings on him. No, Vende, solue, viue de reliquo. a2. King. 4. 7.Sell that thou hast, pay that thou owest, liue of that thou reseruest.
If there be any Vsurer, that deales altogether in letting out: that lets out his money to men, his time to Mammon, his body to pining, his mind to repyning, his soule to Satan: Though hee comes to Church, and sits out a Sermon; let him knowe that his mind is then bound to his obligations; and he creepes into the Temple for the same end, the Serpent crope into Paradise. Wretched men, that are bound to his mercy: for like a cōmon hackney Iade, he will not beare them one houre past his day. But let him know, God is not mocked.
If there be any Oppressor, that comes to Church in the shape of Knight or Gentleman: & thinks to couer all his exactions of his poore Tenants, all his vvringings of his neighbours; vvith going three or foure miles to a Sermon: let him know, that God is not mocked. He preferres Mercy before Sacrifice; and would not hauehave thy profession countenance thy euill deeds, but thy good deeds cō mend thy profession.
Baldwin an Archbishop of Canterbury bosted oftē, that he neuer eate flesh in his life. To whom a poore leane widow Act. and Monum. Pag. 233.replied, that he said false; for he had eaten vp her flesh: He demaunds how: Shee replies, by taking away her Cow. Neuer pretend your earnest zeale, fasting or praying, or trauelling to Sermons; when you deuoure widdowes houses, enclose Commons, and so eate vp the very flesh of the poore.
If there be any that allowes sometimes the Church his body, when the Pope alwaies hath his heart; who though he be in Domo Dei; in Gods house; is Pro Domo Antichristi, is for Antichrists kitchin. Or that keepes a Lady at home, that will not come two furlongs to Church: whereas our Lady trauelld as farre as Ierusalem. Luke 2. Who must needs be a Papist, because her Grannam vvas Luk. 2. 41.so: and growes sicke if you but talke of the Communion. And all this to saue his Lands on earth, though he lose his Land in Paradise: Let him know, God is not mocked.
If there be any here, that hath giuen no Religion yet a full perswaded place in his heart: but because he sees diuerse shadowes, resolues on no substance. And is like the Batte, that hath both wings and teeth, and so is neither a bird nor a beast. His mind being like a puffe of wind, betweene two religions, as that betweene two dores, euer whistling. Protestants, he sayes belieue well, Puritans say well, and Papists doe well: but till they all agree in one, he will be none of them all. To quite him in his owne fantasie; let him then take from the one good faith, from the other good words, and from the last good works, and he may be made a very good Christian. But vvhy then comes he to Church? By the meer command of the positiue Lavv: as hee comes to the Assises vvhen he is vvarned of a Iurie. But let him not be deceiued: God is not mocked.
If there be any luxurious, that serues God in the Temple, his flesh in the Chamber. Any couetous, that (as if his soule was diuisible) striues to serue two masters; though he doth it diuersly: God with his arte, the world with his heart. If any blasphemer that here sings Psalmes, and abroad howles oathes and curses. If any man among you seeme to be religious, and bridleth not his tongue, but deceiueth Iam. 1. 26.his owne heart, this mans religion is in vaine. If any seem foreign, whē they are foreign, seruers of the Lord, vvhen they are obseruers of the time. Let them know to their horror, Non deluditur Deus, God is not mocked.
Gold cannot hide a rotten post from GODS eye. If men will be Humiles sine despectu, and Pauperes fine defectu; Bern.he sees it. Hypocrisie is like a burning feuer, which drinkes feruent heate out of cold drinke. The Hypocrite is nothing else but a player on this worlds stage: the villaines part is his; and all his care is to play it handsomely and cleanly. He maliceth any man that would take his part from him; not vnlike to him that being requested to lend his clothes, to represent a part in a Comedie; answered; no, he would hauehave no body play the foole in his clothes but himselfe. Hee thinkes to coozen all the world with the opinion of his purity; but there is one aboue sees him. God is not mocked.
I hauehave ended the Caution; let vsus come to the Reason. For whatsoeuer a man soweth, that shall he also reape. wherein obserue
The
Manner.
Matter.
In the Manner there is a twofold generality of the
Thing.
Person.
There is a Whatsoeuer, and a Whosoeuer: for the vvhole speech is indefinite.
The Person is indefinite. A Man, any man,
EueryEvery man. This is the first Generality. For Country, be he Iew or Gentile, Turke or Christian. For degree; high or low, Prince or subiect, the greatest Lord, and the basest Groome. For estate; be they rich or poore, the wealthiest Burger, and the wretchedst Begger. For Sexe, be they male or female. For condition; be they bond or free. What a man, any man, sowes, that, &c.
The Thing is indefinite. Whatsoeuer.
This is the other Generality. Be it good or euill, blessing or cursing, charity or iniury, equity or iniquity, truth or hypocrisie, deceit or honesty. Whatsoeuer a man soweth, &c. Euill is of the flesh: and vers. 8. Hee that soweth to his flesh, shall of the flesh reape corruption. And chap. 5. 21. The workes of the flesh are manifest; adultery, &c. they which sow such seed, shall not inherit the kingdome of God. Good is of the Spirit: and he which soweth to the Spirit, shall of the spirit reape life euerlasting. chap. 5. 22. The fruit of the spirit is louelove, ioy, peace, &c. And To those that walke after Rom. 8. 1.this spirit, there is no condemnation. Whatsoeuer. There are no more sorts of men, but good and euill: nor more sorts of ends, then Poena et Praemum; Reward and punishment. Therefore Whatsoeuer whosoeuer soweth, the same shall he also reape.
You see the manner. In the matter we must also consider two things.
A Seeding. Haruest. Whatsoeuer a man soweth in his Seed-time; that shall he also reape in his haruest. They that sowe grace, shall reape glory: they that sowe corruption, must reape confusion.
To beginne with the wicked; he that sowes euill, shall reape euill: he that soweth malum culpae, the euill of sinne, shall reape malum poen…, the euill of punishment. So Eliphaz told Iob that hee had seene, Iob 4 8. They that plow iniquity, and sow wickednesse, reape the same.
And that eyther in Kinde or Qualitie. Proportion or Quantitie. In Kind, the very same that he did to others, shall be done to him; or in Proportion, a measure answerable to it. So he shall reape vvhat he hath sowne in Quality or in Quantity: eyther in Portion the same, or in proportion the like.
In Kinde.
The Prophet cursing Edom and Babel, saith thus, Psal. 137. O daughter of Babylon: happy shall he be that rewardeth thee, as thou hast serued vsus. The originall is; That recompenseth Psal. 137. 8.to thee Thy De…de, which thou didst to vsus. So Sion reioyceth ouer Edom, Obad. As thou hast done, it Obad. ver. 15.shall be done to thee: thy reward shall returne vponupon thine owne head. So the Lord to Mount Seir, Ezek. 35. As thou Ezek. 35. 15.didst reioyce at the inheritance of the house of Israel when it was desolate: So will I doe vntounto thee: thou shalt be desolate, O Mount Seir. Yea verse 14. When the whole earth reioyceth, I will make thee desolate. Prou. 1. Wisedome cryeth, Prou. 1. 15.fooles laugh: therefore saith she; I will also laugh at your calami…y: I will mocke when your feare commeth. This is verse 31. to bee filled with their owne deuices, to eate the fruite of their owne way; to reape of their owne sowing.
Thus was Gods Law; Eye for eye, tooth for tooth; Lex talionis. Bloud for bloud. So …bels bloud spilt on the earth, cryes for the bloud of Cain, that runs in his murtherous veines. Nature is offended and must be pacified: and no pacification can wash the Lambe from bloud, but their bloud that shed it. Iustice must cause them that hauehave sowed bloud, to reape bloud. The example of Adoni-bezek is most obseruable, Iudges 1. Iudah and Simeon warring against the Cananites, surprised Adoni-bezek; and cut off Iudges. 1. 7.his thumbes and his great toes. And Adoni-bezek said, Three score and ten Kings, hauing their thumbes and their great toes cut off, gathered their meate vnderunder my Table: as I hauehave done, so God hath requited me.
Thus is wickednesse recompensed suo genere, in it owne kind. So often the transgressor is against the transgressor: the theefe robs the theefe; Proditor is proditor. As in Rome many vnchristened Emperours, and many christned Popes; by bloud and treason got the Soueraignty, and by bloud and treason lost it. Euill men drinke of their owne brewing, are scourged with their owne rod, drowned in the pit which they digged for others. As Haman was hanged on his owne Gallowes: Perillus tormented in his owne Engine. Nec enim lex iustior vll… est; Quàm necis artifices arte perire sua. Thus they reape in kind. Now
In Proportion,
The Punishment is apted to the qualitie of the Sinne. Adam at first did eate in wantonnesse: Adam shall therefore eate in paine. He excuseth his offence with a bold forehead, therefore in the sweat of his forehead he shall eate his bread. The womans eye lusted, therefore in her eye teares. She longed then against Grace, she shall long now against Nature. She ouer-ruled her husband before, he shall ouer-rule her now. Man hath the preeminence: and her desire shall bee subiect to him. Should be, though in all it is not: but lightly when Eue ouer-rules Adam, the Deuill is in the businesse.
To trace along the passages of holy Scriptures in this point: about Proportion. The ambition of Babel-builders was punished with ridiculousnesse. Cha… offending against naturall reuerence, was damned to seruitude. As it was but an easie iudgement vponupon H…ricus 5. Emperour of Germanie; that had deposed his naturall Father, to hauehave no naturall Sonne. Sodome was burned with fire vnnaturall, that had burned with lusts vnnaturall. Lots wife abusing her sense, lost her sense: became a senselesse Pillar. She would looke backe, therefore she shall not looke forward: she turned before, therefore now shall not stirre. …, ibi re…sit.
Thus Absolons folly was the recompence of Dauids adultery. He had slaine Vriah with the sword, and the sword shall not depart from his house. Salomon deuides Gods Kingdome, his owne Kingdome shall be deuided. Because Pharaoh drowned the male children of the Hebrewes Exod. 1. 22. Exod. 14.in …iuer, himselfe and his Aegyptian Host shall be drowned in a Red Sea. Diues would not giuegive Lazarus a crumme: Lazarus shall not bring Diues a droppe. Desider …, qui non dedit micam. There is fit Proportion, betwixt a crumme of bread and a droppe of water. Aug.The tongue of that Rich man, that had consumed so much belly-cheere, and turned downe so many tunnes of wine; shall not now procure one pot of water, not a handfull, not a droppe. In his tongue he sinned, in his tongue hee is torm…d. Iudas was the instrument of his Masters death, Iudas shall bee the instrument of his owne death. Insolent … vowed to enprison conquered Tamberlaine, in a cage of yron, and to carry him vp and downe the world in triumph. But Tamberlaine conquering that Turke, triumphed ouer him iust in the same fashion. Those two monsters of the age Pope Alexander 6. and his darling Borgias, that had bathed their hands in so much bloud; were at last by the errour of a cup-bearer, poysoned themselues out of those very bottles wherewith they would hauehave poisoned the Cardinalls. Behold the Proportion; punishments respondent to the sinnes.
Here is sufficient cause to make the wicked tremble; God hath proportioned out a iudgement for their sins. Man by his wickednesse, cuts out a garment of confusion for his owne backe. I know that this kind of punishing is not alwayes executed in this world. Gods temporall Iudgements are (like our Quarter Sessions) kept here and there. Some; much; yea most is reserued for another world. If all sinne were punished here, we should looke no further. But aEsa. 30. 33.Tophet is ordained of old: the pile thereof is fire and much wood, the breath of the Lord like a streame of brimstone doth kindle it. If no sinne were punished here, man would not beleeue Gods power. But some is; bPsa. 58. 11.So that a man shall say; Verily there is a reward for the righteous, Uerily there is a God that iudgeth in the earth.
Thinke of that lower future place, ye wicked; and the heauy Proportion that must there be measured you. Here you hauehave sowne in your Seed-time, there you must reape your haruest. Let the Idolater thinke of this: hee hath thrust God out of his throne, God will thrust him out of his Kingdome. The drunkard that abuseth so …uch wine, must there want a little water. The Vsurer shall be there bound faster with the bonds of torment, then hee hath formerly bound poore men with his obligations. The Couetous that had no pitie, shall not be pitied, cIam. 2. 13.Hee shall hauehave iudgement without mercy, that hath shewed no mercy. The Lustfull shall burne with a new fire: The Malicious shall finde no further cause of enuie. Uaeridentibus; they that laughed, shall now weepe; and that as Rachel, for their ioyes neuer to bee comforted. dProu. 22. ….Hee that soweth iniquity, shall reape vanity.
I list not to enter discourse of those infernall horrors. I may say with the Poet; if I had a hundred tongues, and a voyce of yron; Non
Omnia p…narum percurrere nomina pos….
I could not run through the names of those endlesse torments. It is a fearefull place: God send vsus al neuer to know more of it, then by heresay. Where Spirits are the tormentors, Damnation the fire; the breath of an offended God the bellowes; shrieking and gnashing of teeth the musike; the effect of impatient furie. And all these terrours perfected by their eternity, we commonly say in misery; If it were not for hope, the heart would burst: here is no hope and yet the heart must hold. The wretchednesse is, it cannot burst. eProsper.Poena gehennales torquent, non extorquent: puniunt, non finiunt corpora. It is called by Augustine, fDe Spiritu & A…. cap. 56.Mors sine morte, sinis sine fine, defectus sine defectu.
But some will say; Your Text speakes of Proportion: how can eternall vengeance bee proportionable to a momentany offence? Yes; first an infinite God is offended, and a finite man is the offender. Because he cannot be capable of an infinite wrath at once, he must hauehave it in eternity: the short dimensions of his Essence, must hauehave a long extention of his punishment: what wants in place, must be supplied in time. Christ indeed suffered enough in a short time, because he was infinite: man cannot doe so, and therefore must be for euer in suffering.
Secondly, he that delights in sinne, desires it may alwayes continue: and velle peccatum, est peccatum: so that an infinite desire, must needs hauehave an infinite punishment. Qui moritur sine poenitentia, si semper viueret, semper peccaret. He that dies without repentance, if he should euer liue, would euer sinne. So Gregor. It is Gods iust iudgement, gIn moral.Vt nunquam mortu…s care…t supplicio, qui nunquam v…uus voluit carere peccato. That he dead should hauehave eternall punishment, who liuing would hauehave beene eternally wicked. Vt nullus detur in…quo terminus vltionis; qui quamd… valui…, habere noluit terminum criminis. That no end should be allowed to his vengeance, that would hauehave allowed himselfe no end of wickednes. As the good man, if he should euer liue, would euer doe well. If thou wilt therefore offend in aeterno tuo, God must punish i… aeterno suo. Thy iniustice would put no date to thy sins; Gods Iustice shall set no date to thy sufferings. hHos. 10. 13.Thus ye hauehave plowed wickednesse, and ye hauehave reaped iniquity.
You see the wickeds Seeding and Haruest: God keepe vsus from sowing such seed, that we may neuer reape such a crop. The godly hauehave also their Seeding and their H… uest. All their sowing may be distinguished
Into
Pietie, towards God.
Charity, towards men.
For Pietie.
They sowe in Faith; and God will blesse that Seede: it shall grow vp to heauen, for it is sowne in the side of Iesus Christ who is in heauen. iIoh. 5. …4.He that beleeueth on God; there is the seed; shall hauehave euerlasting life: there is the Haruest. Qui credit quod non videt, videbit quod credit. Hee that beleeues what he doth not see; there's the Seed: shall one day see what he hath beleeued; there is the Haruest.
They sow in obedience: this is also a blessed Seed, that will not faile to prosper wheresoeuer it is cast. kIoh. 15. 10.If ye keep my Commandements, there's the Seed: ye shall abide in my LoueLove; there's the Haruest. Rom. 6. Ye are the seruants to Ro… 6. 22.God, and hauehave your fruite vntounto holinesse; there's the sowing: and the end euerlasting life; there's the Reaping. Obedientia in terris, regnabit in coelis. He that serues God on earth, and sowes the seed of Obedience; shall in heauen reape the haruest of a kingdome.
They sowe in Repentance; and this seed must needes grow vp to blessednesse, Psalm. 126. They that sowe in teares, shall reape in ioy. Hee that goeth forth and weepeth, Psal. 1…6. 5.bearing precious seed; there's the sowing; shall doubtles come againe with reioycing, bringing his sheaues with him; there's the Haruest. Many Saints hauehave now reaped this croppe in heauen, that sowed their seed in teares. Dauid, Marie Magdalen, Peter; as if they had made the Prouerbe; No comming to heauen with dry eyes. Thus nature and God differ in their proceedings. To hauehave a good crop on earth, we desire a faire Seed-time: but heere a wet time of sowing shall bring the best Haruest in the Barne of heauen. lMath. 5. 4.Blessed are they that mourne; there's the seeding: for they shall be comforted; there's the Haruest.
Lastly, they sowe in renouncing of the world, and adherence to Christ; and they reape a great Haruest. mMath. 19. 27.Behold, saith Peter to Christ, we hauehave forsaken all and followed thee; there's the Seeding. What shall wee hauehave therefore? what? nVer. 28. 29.You shall sit on twelue thrones iudging the …vvelue tribes of Israel: all that you hauehave lost shall bee centupled to you; and you shall inherit euerlasting life; ther's the Haruest. oHos. 10. 12.Sow to your selues in righteousnesse, and reape in mercy.
For Charitie.
He that sowes this seed, shall be sure of a plentifull crop. pMath. 10. 42.Whosoeuer shall giuegive to drinke to one of these little ones, a cup of cold water onelyonly, a little refreshing, in the name of a Disciple; verily I say vntounto you, he shall in no wise lose his reward. But if he that giueth a little shall be thus recompenced; then q2. Cor. 9. 6.He that soweth bountifully, shall reape bountifully. Therefore sparse abroad with a full hand, like a Seedsman in a broad field, without feare. Doth any thinke he shall lose by his charitie? No worldling when he sowes his seed, thinkes hee shall lose his seed: he hopes for amendment at haruest. Darest thou trust the ground, and not God? Sure God is a better pay-master then the earth: Grace doth giuegive a larger recompence then nature. Below thou may est receiue forty graines for one: but in heauen (by the promise of Christ) a hundreth fold: a measure heapen, and shaken, and thrust together, and yet running ouer. rPsal. 41. 1.Blessed is he that considereth the poore: there's the Seeding: the Lord shall deliuer him in the time of trouble: there's the Haruest. Is this all? No; Math. 25. Ye fedde me when I was hungry, and gaue me drinke thirsty, comforted Math. 25. 35.me in misery: there's the sowing. Veni beati, Come ye blessed of my Father, inherit the Kingdome prepared for you: there's the Haruest. I shut vp this point with the Apostles Blessing. s2. Cor. 9. 10.Now hee that ministreth seede to the sower; both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousnesse. God send you a good Haruest.
I conclude. Whatsoeuer a man soweth, that shall he also reape. O that this Text might be true vponupon all vsus at this time. The Lord hath sowne the seede of his Gospell, O that he might reape your soules to his glory. But shall we hope for that which the Prophets found not? tEsa. 49. 4.I hauehave laboured in vaine, I hauehave spent my strength for nought, saith Esay. Nor the Apostles? I hauehave fished all night and caught nothing, saith Peter. No, nor Christ himselfe? who spake as neuer man spake. Yet himselfe telleth vsus, Math. 13. that of foure sorts of ground, wherein the seed was sowne, three were barren, and returned no fruit. Alas! how much seed is sowne among thornes, rockes, and high-way grounds! you come to receiue this seed, but it fructifies not. You bring forth hedge-fruit, like the Heathen; scarce so good. We heare often, and as often forget.
Yet still Beloued, this Text shall be true. God hath sowne, and he will reape: sowne his Word, and will reape his Glory. His glory eyther in your instruction or destruction, conuersion or conuiction, life or death. O why should that be to your horror, that is meant to your comforts. Turne not that to your desolation, which God sends to your consolation. Pray you then with me, eueryevery one to the Lord, that this seed now sowne may bring forth fruit in vsus all; in some thirty, in some sixty, in some a hundred fold: To the glory of his holy name: and the eternall saluation of our soules, through Iesus Christ.
Amen.