Commentary on Galatians 1-5, Chapter 6 (3 of 5)

Commentary on Galatians 1-5 · Chapter 6 (3 of 5)

p. 539Further, vponupon this distinction it followeth, that hearers are p. 540not to intermeddle with the publike duties of the ministerie, for eueryevery man is to abide in the calling wherein God hath placed him, and therein to liue contented. 1. Cor. 7. For no man may take vntounto himselfe this honour, 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 5I… comment. … … …d Ephes.of the church of the New Testament, all Christians did teach and baptize indifferently: yet afterward, when the Churches were founded, it was not lawfull, neither is it now. And though there be neither male nor female in Christ, but we are all 10one in him, Gal. 3. 28. namely, in receiuing of the Gospel: yet in dispensing of it, there is great difference: it beeing vnlawefull for a woman to preach, or publikely to teach. I permit not a woman to teach, 1. Tim. 2. 12. Let women keepe silence in the Churches, for it is not permitted vntounto them to speake, 1. Cor. 14. 34. Apoc. 2. 20. 15This coudemneth the fantasticall opinion of the Anabaptists, that all men may speake publikely without any difference, according to the instinct of the spirit, and measure of his gifts.

Againe, when Paul saith, He that is taught in the word, 20&c. him that taught him in the word, &c. he shewes what the dutie of the minister is, that lookes to liue by his ministerie, namely, not to feed his auditorie with Philosophie, or fables, or lying Legends: nor to preach Poeticall fictions, Thalmudicall dreames, Schoolemens quiddities, Popish decrees, or humane 25constitutions, o… to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers (…or what is the cha…e to the wheate?) 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 saluation. Rom. 1. able to make 30men wise to saluation. 2. Tim. 3. 15. to giuegive an inheritance amongst them that are sanctified. Act. 20. To be liuely & mightie in operation, sharper then any two edged sword, entring through, euen to the diuiding asunder of the soule and the spirit, the ioynts and the marrow, and to be a discerner of the though…s and intents of the hearts, Heb. 4. 12. and that can 35make the man of God absolute to eueryevery good worke. 2. Tim. 3. 17. but onelyonly this word giuen by diuine inspiration. It beeing not onelyonly the seed by which we are begotten and borne anew, but the food by which we are nourished: both milke for the p. 541babe, that is, a nouice in religion, and strong meate for him that is of yeares: and therefore beeing perfect nourishment, the bread of life for him that is hungrie, and the water of life for him that is thirstie, what needes there any more? Besides, no word nor writing hath the propertie of fire saue onelyonly the word of God, to dispell the darknes of ignorance by enlightening 5the minde with the sauing knowledge of the truth: and to h…at, yea to enflame the affection with a zeale of Gods glorie, by burning vp the corruption of nature. Againe, Diuinitie is the mist…is, all liberall arts, tongues, historie, &c. are but 10handmaids to attend vponupon her: now when the mistris is speaking, it is good manners for the maide 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 shal teach what I hauehave cōmanded you. Christ himselfe taught nothing but that which he had heard & receiued of his father. 15Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ▪ 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written. Act. 26. 22. Paul commāds Timothie to charge the Pastours of Ephesus, that they teach no 201. Tim. 1. …. foreign nec aliud, vt Bez…, nec …liter, vt vulg ed…io.1 Tim 1diuers doctrine, either for matter or manner, for substance or circumstance. Yet here we must take heede of extremities: for in some cases it is lawfull in preaching to vse Philosophie, the testimonie of prophane writers, and quotations of Fathers.

I. When we hauehave to deale with heathen men (who will not be so easily mooued with the authoritie of the Scriptures) 25we may conuict them by the testimonie of their owne writers, as Paul did the Athenians, Epicures, and Stoikes, by the testimonie of Aratus, Act. 17. 28. and the Cretians, by the testimonie of Epimenides. Tit. 1. 12.

II. In preaching to a mixt congregation, where some are infected with Poperie, or some other heresie, and will not receiue the doctrine deliuered, nor yeeld vntounto the truth, except it hauehave the consent of the fathers of the Church.

III. In handling of some controuersall point of diuinitie, 35shewing that the doctrine we teach is no new doctrine, but that which was taught in the Primitiue Church, especially in speaking to the weake, who hauehave not as yet left their old superstition wherein they were nuzzeled.

IIII. To cut off the calumniations of the malitious aduersaries, p. 542who must needes hauehave their mouthes stopped by some other meanes then by the Scriptures.

V. In the necessarie vnfolding of the meaning of certaine places of Scripture, which without Philosophie cannot be conceiued. In such a case we may vse humanitie in descending to 5the reach and capacitie of the auditorie, and so teach heauenly things, by earthly things, as our Sauiour Christ taught regeneration by the similitude of the winde. Ioh. 3. Yet all these must be vsed, first, sparingly, secondly, when there is iust cause, thirdly, without ostentatiō, fourthly, deliuering nothing to the people, 10the ground whereof is not in the word.

This shewes, that the maine scope of the ministerie, is, to preach the word purely, and to applie it powerfully to the consciences of men: and it condemnes all deceitfull handling of the word, and all huckster-like dealing, in mingling wine 15and water together, wheat and chaffe, gold and drosse, in peruerting it with aguish and sottish conceits, in wresting it with allegories, tropologies, and anagogies, and in wringing the text till they make it bleede, and so (as an ancient writer saith) Volusi…n. epist. 1. ad Nichol. 1. Scripturarum mammillas dū durius press… rnnt, sanguinē pro lacte biberunt.presse the two dugges of the Scriptures, the old and new Testament, 20that in stead of milke they drinke nothing but blood. This teacheth the hearers likewise to rest contented with the bare word, without hungring after new doctrines, as the Athenians after newes, or beeing drawne away from the simplicitie that is in Christ, by the subtiltie of seducers; or by deuises and 25quiddities of mans braine. Let those therefore which loath Manna. & long for Quailes, remember that if God giuegive them their desire, he will also giuegive them their desert. Let them take heede 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 30those that hauehave itching eares, in heaping vp to themselues a multitude of teachers, take heede also that they hauehave not tingling 2. Tim 4 3.2 Tim 4:3eares, when they shall heare of the iudgements of God for …. Sam. 3. 11.the contempt of his word.

Further, whereas Paul saith, He that teacheth, is to be maintained: 35it is a good Item for all idle drones that will not labour, and all dumme dogges that cannot barke, they may not expect the maintenance which is due vntounto the Ministers: for it is ge nerally true of all men, and much more true of the Minister, that he which will not labour, must not eate. And great reason it is p. 543…. Thess. 3. 10.that he which looketh for his hire, should doe his worke: he that would liue of the sacrifice, should minister at the altar: he that lookes to be fedde with corporall bread, should breake 1. Cor. 9.1 Cor 9vntounto his hearers the bread of life: he that would reape carnall things should sow spirituall things: he that would not hauehave his 5mouth muzzeled, should thresh out the corne: he that would drinke of the wine, should plant the grape: he that lookes for milke, should feede the flocke: that is, he that will liue of the Gospel, should teach the Gospel. It is a maxime not onelyonly of the Canon law, but grounded vponupon the law of nature, that beneficium 10postulat officium, a benefit requireth a dutie: 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 sheepe, as for the feeding of themselues, and feare not so much the losse of the flocke, as the losse of the fleece, doe not onelyonly violate 15the law of God, but euen the law of nations, and the law of nature.

Againe, hence I gather, that those that labour in the word and doctrine, may lawfully take wages, albeit they hauehave sufficient of their owne to maintaine themselues: it is the very equitie 20of 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 lawfull for them which instruct and teach, to receiue something in recompence of their labour, seeing that the labourer is worthie of his wages. Yet this one caueat must be remembred, 25that if receiuing of wages be a hindrance to the Gospel (as it would hauehave beene in Paul) it is not lawfull: for we may not so vse our libertie, as that we thereby hinder the free course of the Gospel.

We may here further perceiue the great want of deuotion, 30which is in most men of these daies. For as the crie of the poore in the streetes, and at our dores, is an argument that there is no merciemercy, no bowells of pitie and compassion: So, in that there are so many needie poore wandring Leuites, which would gladly serue for a morsell of bread, or a sute of raiment, 35it is a pregnant proofe there is very small deuotion in men for the maintenance of religion; especially in those which are so straight laced, and short sleeued, in bestowing any thing for the good of the Ministerie, and yet in keeping of houndes and hawkes, and worse matters, in maintaining players, iesters, p. 544fooles, and such like, are very lauish and profuse, to their great cost. This hath beene the practise of the world, and the contemptible estate of the Ministerie in former times. Foure hundred false prophets were richly prouided for at Iezabels table, 1. King. 18. 19. whereas the true Prophets of God in the meane time were faine to hide their heads, hauing scarse bread and 5water, and that not without daunger. Well, her practise shall condemne a number of professours: nay, our forefathers zeale and forwardnes, (notwithstanding they liued in blindnes) shall condemne our coldnes, in this behalfe: what speake I of our 10forefathers? euen the stones in the ruinated Abbies, and other religious houses, shall rise vp in iudgement against vsus: for those places could maintaine thirtie or fourtie idle bellies, which did nothing but nuzzle men in superstitious idolatrie: whereas now the same place will not competently maintaine one or 15two to instruct them in the way to eternall life. And no maruaile: for we take from the Church, as fast as they gaue to it. In old time they were wont to say, What shall we giuegive the man of God? 1. Sam. 9. but now with the sacrilegious Church-robbers, they say, Come, and let vsus take the houses of God in possession. Psal. 2083. 12. The Iewes were exceeding forward and liberall in their contribution to the Tabernacle; some brought gold, others siluer, silke, pretious stone, the meaner sort, rammes skinnes, goats haire, &c. so that more thē enough was offered by thē in such sort that Moses was forced to cause a proclamation to be 25made to stay the people from offering. Exod. 36. 5. 6. This their example in beeing so forward to contribute to the materiall Temple, shall condemne our backwardnes in conferring so little to the Ministers, who are the liuing temples of God, and to the ministerie which is in the place of the altar: for looke 30by how much God hath diminished the cost of the altar, and the charges of the ceremoniall worship vnderunder the old Testament, by so much more doth he require the Ministerie to be maintained, and spirituall worship furthered in the New.

Lastly, if they that doe not put too their helping hand to 35vphold the Ministerie, are to be condemned; what condemnation trow we thē belongs to sacrilegious persons, that robbe the Church of her reuenewes, and deuoure holy things?

7 Be not deceiued, God is not p. 545mocked: for whatsoeuer a man soweth, that shall he also reape.

Here the Apostle preuenteth sundrie secret obiections against 5the former precept. v. 6. For the Galatians might plead for themselues in this manner. Whereas thou enioynest vsus to make those which instructed vsus in the word, partakers of all our goods: alas, we cannot doe it. It is an vnreasonable thing thou exactest of vsus: for, as for some of vsus, we hauehave a great familie 10and charge to looke vntounto, wife and children to prouide for; and for them we must prouide, otherwise we dente the faith, and are worse then infidells. 1. Tim. 5. 8. others, are poore and needie, fitter a great deale to receiue, then to giuegive: and those that can giuegive are not so to giuegive, that others may be eased, and they thē selues 15pinched. 2. Cor. 8. 13. And as for the Ministers themselues, many of them are couetous and insatiable, and therefore it is euill spent that is bestowed vponupon them: some of them need not, and therfore we neede not to giuegive: and why doe not those that are needie, follow Pauls example, who laboured with his 20hands, and got his liuing by making of tents, because he would not be chargeable vntounto any? or why doe they not lead a single life (as in former times they did) that so they may be lesse burdensome to the Church, and more beneficial to their brethren? Besides all this, God hath promised, he will be the portion and 25inheritance of the Leuites; and therefore we neede not be so hastie to share with them in all our goods.

To these and all other vaine and friuolous excuses of the same kind, made by worldlings of corrupted minds, the Apostle answereth in these words, Be not deceiued, God is not mocked, 30as 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 your selues from the preformance of the former duty, and so to couer the cursed couetuousnes of your harts with colorable excuses: But, be not deceiued brethren, they 35are but figg leaues, you do but danse in a nette, you cannot bleare the all-seeing eyes of God: howsoeuer these reasons may perswade you, & go for currant with men, yet they are but counterfaite in gods ostimate (with whome you hauehave to deale,) who is not mocked, nor cannot be deceiued, nor will not be p. 546deluded with such vaine excuses: therefore take heed lest in going about to deceiue them, you deceiue your selues: for looke how you deale with them, God will deale with you: & with what measure you mete vntounto them, the same he will measure to you againe; for as you sovve, so shall you reape. So that in these words the Apostle doth summarily comprise 5these three things. First, a disswasion from this their vaine reasoning, and wicked practise, laid downe by way of preuention, Be not deceiued. Secondly, a reason of the dehortation, shewing that these their excuses are but friuolous and vaine, God is not mocked. Thirdly, a confirmation or proofe of his former reason, 10for whatsoeuer a man soweth, that shall be reape. The disswasion is laid downe in these words. Be not deceiued. The like phrase of speech we hauehave in sundry other places, as in that aduertisement which Hezekiah giueth the Leuites. 2. Chron. 29. 1511. Now my sonnes be not deceiued. And Paul the Corinthians. 1. Cor. 6. 9. be not deceiued, neither fornicators, &c. 1. Cor. 15. 33. be not deceiued, euill speeches corrupt good manners. Now men erre and are deceiued sundry waies, both in diuine and humane things (which appertaine not to this place.) Touching 20the deceit here mentioned, we are to know that a man may be deceiued and that by himselfe two waies. First, through ignorance, in iudging that to be no finne, which is a sinne, as Malach. 2. 17.Mal 2:17when a man is perswaded that God is to be worshipped in an image: that when he persecutes the saints of God, he doth God 25good seruice. Secondly, when men are so wickedly willfull, that they wittingly deceiue themselues, in thinking they can deceiue god himselfe, and so cunningly handle the matter that he shall not know their words, nor see their works, nor vnderstand their thoughts: that whether they do good or euill, giuegive 30to the ministery, or not; liue according to the flesh, or according to the spirit, it is all one, seeing he considereth it not, and so promise to themselues impunity, though they …inne willingly, as Eue did in putting a peraduenture, where Gods threat was peremptorie. Both these sorts of deceit are here vnderstood 35specially the latter.

Use. Hence we may obserue the deceitfulnes of sinne, which maketh men thinke all is well with them, and that there is no danger, &c. when the case is farre otherwise. This shewes that the heart of man is deceitfull aboue measure (as the Prophet saith) p. 547who can finde it out? or who can sound the depth of the deceit of his owne heart? or who knows the infinite windings and turnings which are in this intricate Labyrinth? Now this commeth to passe, partly by reason of originall corruption, which the Apostle saith is deceitfull, Hebr. 3. 13. Take heede lest any of you be hardened through the deceitfulnes of sinne: partly, by reason 5of long custome in sinne, 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 commeth to passe, that men are so wittie in defrauding the Ministers of their due, in cutting 10them short of their allowance, in embezeling and purloining from them what they can: and so ingenious in inuenting probable reasons, and plausible arguments, to deceiue themselues withall, in accounting all to be gained that is thus gotten. This teacheth vsus, first of all, to pray instantly that God 15would open our eyes that we may see our hidden corruptions, and that he would annoint them with the eye-salue of his spirit, that we may clearely see, and rightly discerne of things that differ, considering that sinne doth often apparell it selfe with the cloake of vertue. Secondly, we are to suspect our selues of 20our secret sinnes, and to aggraua…e our knowne sinnes by all circumstances, seeing we may so easily deceiue our selues, in flattering our selues to be cleare of this or that sinne: or at least not to be so grieuous sinners as in truth we are. Thirdly, that it is the dutie of the Minister to warne the people to take heed 25that they be not deceiued, as Paul doth, Eph. 5. 6. Let no man deceiue you with vaine words: for, for such things-commeth the wrath of God vponupon the children of disobedience.

Againe, hence I gather, that in the prime of the Church in the Apostles daies, when the Church of the New Testament 30was but in founding, the ministerie was in contempt: and (as it may appeare out of other places) the ministers were not onelyonly neglected, or contemned, but reuiled, 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 intreated, they were but abused, 35scorned, reputed brain sicke fellowes, as the Prophet was, 2, King. 9. 1…. and Paul, Act. 26. 24. This hath beene, and is the account which the world maketh of the ministers of God, which must be so farre from discouraging vsus, that it should minister rather matter of ioy vntounto vsus, in that we are conformable p. 548by this meanes to Christ our head, who was not onelyonly neglected of all, not hauing where to rest his head, Luk. 9. 58. but laughed to skorne, accounted a pot-companion, a drunkard, and a glutton, a sorcerer, one that had a deuill, and was madde, Ioh. 10. 20. For if we suffer with him, we shall be glorified with him. Rom. 8. 17.

Thus much of the dehortation: the reason followes to be considered in the second place, in these wordes, God is not mocked, where the Apostle shewes that their excuses are but vaine, because God is not mocked, nor will not be deluded with such 10pretenses.

First here the Apostles dealing is worthy to be obserued, in that, reproouing them which neglected their dutie to the ministers of the word, he bringeth in God himselfe taking the matter into his owne hand, making the ministers quarrell, his owne quarrell: and this he doth, to the end we might see whom 15we hauehave to deale withall, and whom we do abuse, when we abuse the ministers of the word; to witt, that we abuse not man, but God. For albeit, it be true of all and eueryevery sinne, which Dauid confesseth of his owne particular murther and adultery, 20that it is against God, yea against him alone. Psal. 51. 4. yet in these and such like cases which tend to the vndermining of his Church, and the decay of his religion and worship, he taketh himselfe more directly aimed at, and more nearely touched. When the Israelites refused to hauehave Samuell and his sonnes to 25rule ouer them, the Lord saith They hauehave not cast thee away, but they hauehave cast me away, that I should not raigne ouer them 1. Sam. 8. 7. When the Leuites were defrauded of their due, the Lord by his prophet telleth the people, Ye hauehave spoiled me in tithes & offerings, Mal. 3. 8. So, in this place, when the Galatians did 30wrongfully withhold and keepe backe that competent allowance, that was due to their teachers; he telleth them that it was a sinne tending against God, who is not, nor will not, nor cannot be mocked: for what wrong soeuer is done to the messenger that is sent, the same is done to his Lord that sent him: & whatsoeuer 35disgrace or indignitie is offered an Embassadour, the same redounds to the Prince, whose Embassadour he is. This ought to be a Caueat vntounto vsus, to take heed howe we contemne or neglect the ministers of God, seeing whatsoeuer wrong is done them, Christ takes it as done to himselfe, Matth. 25. 45. p. 549Act. 9. 4. This lets vsus see the hainous sinnes of many that professe the Gospel, specially in this kind, who, now at this day (if euer) are ingenious in defrauding, and eloquent in declaiming against the ministers of the word: in laughing them to skorne, as they did our Sauiour Christ, Mark. 5. 40. and abusing them 5in tearmes and taunts, calling them bald priests, as young children called Elizeus balde pale, (no doubt following the example of their parents, of whome 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 10of newe wine, Act. 2. 13. in making them their table talke, making songs of them, as the drunkards did of Dauid, and Ieremie. In scourging them with the whippe of the tongue, as the Stoicks called Paul a babbler. Act. 17. 18. and Festus, a madde man, Act. 26. Nowe in that they thus scornefully abuse his ministers, 15and so indignely, and disdainefully intreat his messengers, and Embassadours; what doe they els but abuse Christ Iesus himselfe, and through their sides, wound and crucifie him againe? When Sanacherib King of Ashur reuiled Ierusalem & Hezekiah the king, what saies the Lord? O virgin daughter of 20Sion, he hath despised thee, and laughed thee to skorne: O daughter of Ierusalem, he hath shaken his head at thee. Whome hast thou railedon, and blasphemed? and against whome hast thou exalted thy voice, and lifted vp thine eies on high? euen against the holy one of Israel. Esay, 37. v. 22, 23.

The vse. Hēce we learne, that God hath an exact knowledge of all our actions, & cannot be deluded, Prou. 15. 11. Hell and destruction are before him, how much more, &c. Psal. 11. 4. His eies consider, his eie liddes trie the children of men. Psal. 139. v. 2. He knowes our thoughts long before they be. Hebr. 304. 12. All things are naked and bate in his sight. Reason it selfe shewes, that he which made the cie cannot but see, he that made the heart and minde, cannot but vnderstand the frame & motion thereof, Psal. 94. v. 9. 10. &c.

II. This shewes the madnesse of those which say, God 35heareth not, seeth not, vnderstandeth not, or which say in their hearts, How should he heare? is their knowledge in the most high? or can he see through the thicke cloud?

III. Hence we are taught in our praiers, to power forth our hearts before the Lord, without concealing so much as the p. 550least sinne, seeing we may easily delude men, and deceiue our selues, but God we cannot deceiue.

IV. It ought to be a bridle to vsus to curbe and keepe in our corruptions, considering his eies pierce the darknesse, the most secret and hidden places, yea euen the secret closets and cabinets of our hearts.

Thus much of the reason: I proceed to the confirmation or proofe of his reason, in these words, For whatsoeuer a man soweth, that shall he also reape. Where the Apostle prooues, that God will not be mocked with vaine excuses, seeing he will render 10to eueryevery man, according to his workes, which is signified by this allegoricall speech of sowing and reaping so often vsed in Scripture, as 5. Cor. 9. 11. 2. Cor. 9. 6. in which places, labour and cost in doing good, and being beneficiall, specially to the ministers of the word, is compared to seed; the workers to seedsmen; the ministers to whome this benefit is conferred, to the tilled 15ground: the gaine that accrewes vntounto them thereby, to the haruest, wherewith God will reward them, and that according to their workes, in the generall day of retribution. This metaphor of sowing, doeth elsewhere signifie all the morall actions of a mans life, whether they be good or euill. Of good actions 20Salomon saith, He that soweth righteousnesse, hath a sure recompence, Prou. 11. 18. Of euill actions, he saith, He that soweth iniquitie, shall reape affliction. Prou. 22. 8. But here Paul restraines it, to those good workes of liberalitie, which are performed in the maintenance of the ministerie. And he calleth that which is 25bestowed vponupon the ministers of the word, seede, which beeing sowne, doeth recompence the cost, thirtie, sixtie, an hundred fold: that so they might not think their labor lost, nor their cost bestowed in vaine, seeing they were to receiue, that which they laid forth, with aduantage.

But here it may be said, This prouerbiall sentence is not alwaie true: for sometime men sowe much, & gather but litle, Deut. 28. 38. Agg. 1. 6. nay sometime they sowe, and reape not. Mich. 6. 15. Againe experience shewes, that, that which is sowen, may 35degenerate into another kind Ans. It is not necessarie that prouerbiall sentences should be true at all times, and in eueryevery 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 owne countrie is for the most part true, p. 551though not alwaies. So, whatsoeuer a man soweth, the same commonly, and vsually, he doeth reape.

But it will be said, howe can a man reape that which he soweth; seeing that Christ affirmeth it to be a true saying, that one soweth, and another reapeth? Ioh. 4. 37. Ans. In that one soweth, and another reapeth, it is not to bee imputed to nature, but to 5the speciall prouidence of god: the words are to be vnderstood of the prophets, who were the seedsmen, in sowing the seedes of the Gospel; & of the Apostles, who were the reapers, whose plaine and powerfull preaching of the Gospel, did as farre exceede that of the prophets, as the haruest doth the seed time. 10Thus the time vnderunder the Law, is resembled to childhood, and infancie, that vnderunder the Gospell, to mans estate, Gal. 4. 1. &c. Againe, 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 indiuiduall, but yet the 15same specificall bodie. It may further be doubted of the trueth of that which is signified by this prouerbiall sentence, namely, whether eueryevery man shal receiue according to his workes, for so eueryevery man should be condemned. To which I answer, that it is not vniuersally true, for if the righteous commit iniquitie, all his 20righteousnesse shall be no more remembred: and, if a wicked man turne from his sinne, none of his sinnes that he hath committed shall be mentioned vntounto him, Ezeck. 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, 25shall receiue according to his workes; the seedes of his former sinnes shall not growe vp to the haruest of condemnation. For it is the priuiledge, yea the happinesse of a righteous man, so to hauehave his finnes couered with the robes of Christ his righteousnesse, as that they shall neuer be vncouered to his shame. 30Psal. 32. Esay, 43. 25. Againe, it may hence be prooued; in that sanctification in death, is perfected, originall corruption beeing vtterly abolished: and therefore though the booke of a regenerate mans conscience be opened at the day of iudgement, yet nothing shall be found in it, but his good workes, which follow 35him till the resurrection. Apoc. 14. 13. Besides this, in the last sentence pronounced by our Sauiour Christ, Math. 25. only their good workes are mentioned, Come ye blessed of my father, inherit the kingdome prepared for you, for I was hungrie, and p. 552ye fedde me, &c. their sinnes and imperfections, not so much as once named, but concealed and passed ouer.

II. Obiect. It may be said, that neither the good nor the bad doe reape that which they hauehave sowne: the godly for the seeds of good works, reape nothing but affliction: the wicked for the cursed seeds of a damnable life, comfort and contentation. 5To which I answer, that it is not true, if we restraine it to the tearme of this life, for so all men reape not, as they hauehave sowne: But it is vndoubtedly true of the life to come: for the iustice of God requires that all should be rewarded according to their 10workes. Rom. 2. Hence therefore we may gather, that seeing men must reape as they sow, and yet doe not reape, nor receiue their reward in this life: that there is another life after this, in which God will giuegive to eueryevery one as his workes shall be, and therfore there shall be a iudgement. And because the bodie was 15partaker with the soule either in doing good or euill, it is iust likewise it should be partaker either of miserie, or felicitie: and therefore there shall be a resurrection.

III. Obiect. The whore of Babylon must be rewarded double. Apoc. 18. 6. In the cuppe that shee hath filled to you, fill her 20the donble. And the Saints pray thus to God, Render to our neighbours seuenfold into their bosome. Psal. 79. 12. Therefore it seemeth that some men shall not be iudged according to their works, because they are punished aboue their deserts. Ans Shee is rewarded double, yet not aboue, but according to her deserts, 25giuegive her double according to her workes, v. 6. the meaning is not, that shee should be punished twise as much as shee had deserued (for it is the law of God that the malefactour should be beaten with a certaine number of stripes, not aboue, but according to his trespasse. Deut. 29. 2.) but that shee should be tormented, 30twise as much as shee had tormented others. Againe, these phrases and formes of speech, of rewarding double, or seuen fold, signifie, that God will pay wicked men whome to the full (a definite number beeing put for an indefinite) as Gen. 4. 15. Doubtlesse, whosoeuer slaieth Cain shall be punished seuen fold. 35The meaning is not, that the murtherer of Cain should be punished seuen fold more then he was punished for killing his brother Abel (for it should not hauehave beene so great a sinne for a man to hauehave killed him, as it was for him to kill his brother) but that he should be most seuerely and grieuously punished.

p. 553IIII. Obiect. Infants hauehave no works whereby they may be iudged, seeing they doe neither good nor euill, as the Scripture speaketh of Iacob and Esau, Rom. 9. 11. therefore all shall not be iudged according to workes. Ans. These phrases of Scripture, As a man sowes, so shall be reape: eueryevery one shall receiue according to his workes, &c. are not to be extended to all, but must 5be restrained to such as hauehave works, & knowledge, to discerne betwixt good and euill, which infants hauehave not. For besides that they are destitute of workes, they also want the vse of reason: and therefore they shall not be iudged by the booke of conscience, but by the booke of life. For to say as Hugo de S. 10Vict. doth, vponupon the Rom. quaest. 59. that they shall be condemned for the sinnes which their parents committed in their conception and natiuitie, as though they themselues had actually committed them, is contrarie to that Ezek. 18. 20. the sonne shall 15not beare the iniquitie of the father.

U. Obiect. But how shall they be pronounced iust, who beeing come to yeares of discretion, yet hauehave no good works, as Lazarus, and the theefe vponupon the crosse, who liuing leudly all his life long, was converted at the last gaspe? Ans. That Lazarus 20had no good works, whereby he might be declared iust, it cannot be prooued: the contrarie rather may be gathered out of Scripture: and that the good theefe 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, labouring 25to bring him to the faith, which was a memorable fact of Christian charitie. Secondly, though it were graunted that they had no good works in action; yet they were full of good workes in affection, and by these they were to be iudged, God accepting in his children the will for the deede. Lazarus by reason of his 30extreame pouertie, and the theefe by reason of the shortnes of time which he had to liue in the world, could not be plentifull in good workes, thereby to giuegive sufficient testimonie of their vnfained 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 deede, as he accepted the willingnes 35of Abraham to sacrifice his sonne, as though he had sacrificed him indeede. Gen. 22.

VI. Obiect. God doth not proportionate the reward to the worke, because he doth reward works which are finite & temporall, p. 554with infinite and eternall punishment. Ans. Sinne beeing considered in respect of the act, as it is a transient action, is finite. But in a threefold confideration, it is infinite. First, in respect of the obiect against whome it is committed: for beeing the offence of an infinite Maiestie, it doth deserue infinite punishment: 5for if he that clippes the Kings coyne, or defaceth the Kings armes, or counterfaitet… the broad seale of England, or the Princes priuie seale, ought to die as a traytour, 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 10death, seeing the breach thereof doth not onelyonly tend to the defacing of his owne image in vsus, but to the person of God himselfe, who in eueryevery sinne is contemned, and dishonoured. Secondly, sinne is infinite in respect of the subiect. For seeing that the soule is immortall, and that the guilt of sinne and the blot 15together, doe staine the soule, as the crim…in or ska…let die, the silke or the wooll, and can no more be seuered from the soule, then spots from the Leopard: it remaineth that sinne is infinite in durance, and so deserueth eternall punishment. Thirdly, it is infinite in respect of the minde, desire, and intent of the sinner, 20whose desire is still to walke on in his sinnes, and except God should cut off the line of his life▪ neuer to giuegive ouer sinning, but to runne on in infinitum, committing of sinne euen with greedinesse.

Thus hauing the meaning of the words, let vsus come to the 25doctrine and vse. There be two principall reasons which hinder men from beeing beneficiall and liberall to the Ministerie. The first is, because they thinke all is lost that is bestowed that way. The second is, because they are afraid lest themselues should want. To both which the Apostle makes answer in 30this place, comparing our beneficence in the vpholding, maintaining, countenancing of the Ministerie to seede, to teach vsus that as the husbandman doth sow his corne in the ground, neuer fearing the losse thereof, but hoping for a greater increase: not doubting his owne want, but assuring himselfe of greater 35plentie. So we in sowing the seedes of good works, must neuer dreame of losse, or cost, considering the more we sowe, the more we shall reape: we must neuer feare want, seeing we shall receiue an hundred fold. Mark. 10. 30. If men could be perswaded of this, that the time of this life is the seede▪ time; that p. 555the last iudgement is the haruest; and that as certenly as the husbandman which sowes his seede lookes for increase, so we for our good workes, a recompence to the full; O how fruitfull should we be, how plentifull, how full of good works? But the cursed roote of infidelitie, which is in eueryevery man by nature, 5doth drie vp the sappe of all Gods graces in vsus, and make vsus either bad, or barren trees, either to bring forth sowre fruits of sinne, or no fruit at all, but to become vnprofitable both to our selues and others. For the reason why men are so cold in their liberalitie, so fruitlesse, so vnprofitable, is, because they doe not 10beleeue the promises of God, that he is true of his word, that whatsoeuer they giuegive to the poore, or the Ministers of his word, they lend vntounto the Lord, and whatsoeuer they lay out, the Lord will restore to them againe. Prou. 19. 17. For if they were as wel perswaded of a recompence at the last day, as the husbandman 15is of a haruest, they would be more frequent in duties of charitie, and more plentifull in good workes, then commonly they be.

Further let it be obserued, that though these words be but generally expoūded in the verse folowing, where the Apostle saith, 20He that soweth to the flesh, shall of the flesh reape corruption▪ …e that soweth to the spirit, shall of the spirit reap life euerlasting: yet are they more particularly and distinctly set downe elswhere in Scripture: as 2. Cor. 9▪ 6. He that soweth sparingly, shall reape sparingly, and he that soweth liberally, shall reape liberally: that is, the 25haruest shall not onelyonly be answerable to the seede, and the reward to the worke; but greater or lesse according to the quantitie, and qualitie of the worke. For eueryevery man shall receiue his reward according to his proper labour. 1. Cor. 3. 8. For the more the husbandman sowes, the more he doth vsually reape (except 30God blow vponupon it, in cursing the land, as he did the Israelites who sowed much, and gathered but little) and the lesse he sows the lesse shall his croppe be. Euen so, the more plentifull we are in sowing the seedes of good workes, the more we shall reape: and the more sparing we are, the lesse shall our haruest be. 35Hence I gather. First, that there are seuerall degrees of punishmentsin Hell, according to the greatnes and smalnes of sinnes: for some sinnes are but as mo…es, others as beames, 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 p. 556shall be easier for them of Sodo… and Gomortha at the day of iudgement, then for them of Capernaum. Secondly, that there are sundrie degrees of glorie and felicitie in heauen, proportionall to mens works: for all men doe not sow alike, neither are their workes equall; but hauehave sund…e degrees of goodnes in 5them, and therefore there are answerable degrees of glorie 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 brightnes of the firmament: and they that turne many to righteousnes, shall shine as the starres for euermore. Therefore as there 10is a greater brightnes in the starre, then in the firmament; so there shall be greater glorie in one then in another. 1. Cor. 3. 8. EueryEvery man shall receiue his reward, according to his owne labour, therefore seeing all mens labours are not alike, their reward shall not be alike. This is further confirmed by the parable of 15the talents, Luk. 19. where the master of the seruants doth proportionate his wages to their worke, making him that had gained with his talent, fiue talents, ruler ouer fiue cities, him that had gained te…, ruler ouer tenne. And whereas it may be said, that all the labourers in the vineyard, receiued an equall reward, 20namely, a pennie; as well as those that wrought but an houre, or those that bare the burden, and heate of the day. I answer, M…. 20. 1….it is true of essentiall glorie, all the elect shall hauehave equall glorie: but it is not true of accidentall glorie, therein all shall not equall. Take sundrie vessels of diuers bignesse, and cast them 25in to the sea, all will be filled with water, though some receiue a greater quantitie, others a lesse: So, all shall hauehave fulnesse of glorie; that is, the same essentiall glorie: though in respect of accidentall glorie, some shall hauehave more, and some lesse. Secondly, the scope of the parable is not to shewe the equalitie of glorie, 30in the world to come; but that they which are first called, ought not to insult ouer their brethren, which are not as yet called, seeing they may be preferred before them, or (at the least) made equall with them. It remaineth therefore for a conclusion, that there shall be degrees of glorie in heauen, as there are degrees 35of torments in hell, and that as mens labours differ in goodnes, so their rewards shall be different in greatnesse. Nowe mens labours differ in goodnesse, three waies; in the kinde, in the quantitie, and in the qualitie. In the kind; in that some are more noble in their kinde, some more base; as to cure the maladies of the p. 557soule is a more excellent worke in it kinde▪ then to cure the diseases of the bod…e: and therefore it hath a greater degree of glorie prom…ed. Dan. 12. 3. They that turne many to righteousnes, shall shine as the starres for euermore. In the qualitie, or manner, in that some are done with greater louelove, some with lesse: some with greater zeale, some with lesse: some with greater care and 5conscience to discharge our duties, some with lesse: now, those that are performed with greater louelove, zeale, care, and conscience, shall …ece…ue a greater reward: tho…e that are done with lesse, a lesser: for so is the promise, EueryEvery man shall receiue his wages according to his owne labour. 1. Cor. 3. 8. In the quantitie, in 10that some labour but an houre, others beare the burden and hea…e of the day, and so according to the greatnes or s…alnes of their paines, they shall hauehave a greater or lesser reward. He that had so carefully emplo…ed his talent, that he gained with it ten others, was made ruler ouer ten cities: and he that had taken 15lesse paines, and gained bu… …ue, was made but ruler ouer fiue, that is, had his reward; yet a lesse reward, sutable to his worke.

Further, as God doth reward the good workes of his seruants, according to the kind, the quantitie▪ and qualitie: so he rewardeth 20sinnes not onelyonly according to their degree (as we hauehave heard) but also in the same manner, according to the nature and qualitie of the sinne. 2. Thess. 1. 16. It is a iust thing with God to recompence tribulation to them that trouble you. Thus he threatneth that to the froward he will shew himselfe froward. Psal. 18. 2526. And, he that sheddeth mans blood, by man shall his blood be shedde. Gen. 9. 6. And, all that take the sword, shall perish by the sword. Matth. 26. 52. And, he that stoppeth his eares at the crie of the poore, shall crie vntounto the Lord, and he will not heare him. Pro. 21. 13. And, iudgement mercilesse shall be to him that shewes no 30merciemercy. Iam. 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 spoile, thou shalt be spoiled: and when thou shalt make an ende of doing wickedly, they shall doe wickedly against thee. Esa. 33. 1. For with what iudgement men iudg…, they shall be 35iudged, and with what measure they mere, it shall be measured to them againe. Matth. 7. …. Neither doth God barely threaten this, but he doth it in deede; 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 eate of it all the daies of thy life. Thus p. 558God punished the filthie Sodomites in their kind, in that, for their burning lust he rained vponupon them fire and brimstone from heauen. Gen. 19. 24. Nadab and Abihu censing with strange fire, were consumed with fire from heauen. Numb. 10. 1, 2. The like may be said of Adonibezek, for as he caused seuentie Kings hauing the thumbs of their hands, and of their feete cut off, to gather 5crummes vnderunder his table, so the Lord rewarded him. Iud. 1. 7. As Agags sword made women childlesse, so his mother was made childlesse among other women, beeing hewen in peeces before the Lord in Gilgal. 1. Sam. 15. 33. Thus God punished 10the adulterie and murther of Dauid: for as he defiled an others mans wife, so his owne sonne Absolom defiled his wiues in the sight of all Israel, 2. Sam. 10. 22. & his murther in slaying Vriah by the sword of the childrē of Ammō, in that the sword did neuer depart frō his house. 2. Sam. 12. 10. Because the Grecians accoūted 15preaching foolishnes: it pleased God (as a fit & iust punishment of this their sin) by the foolishnes of preaching to saue thē that beleeue. 1. Cor. 1. 21. Thus as Chrysost. hath obserued, the rich glutton was met with in his kind: for wheras he would not Epist. 3 ad Cyriac. …icas c…dentes de me…sa non ded…, quid mirū si aquae guttam non accepit?giuegive Lazarus a crumme of bread to slake his hunger, god would 20not giuegive him a droppe of water to coole his thirst, Luk. 16. and therefore he saith, Hieme non seminavit misericordiam, venit aestas & nihil messuit. Thus he punisheth spirituall fornication, with bodily pollution, because the Israelites went a whoring from God, therefore their daughters became harlots, and their spouses 25whores. Hos. 4. 12, 13. And this is verified in the Church of Rome at this day: for as he gaue vp the heathen to reprobate minds, by reason of their idolatrie; so hath he giuen them vp, as we may see in their vncleane cloysters; their Sodomiticall Stewes, their beastly brothelhouses, and the like. So they that 30delight in looking at the rednesse of the wine, shall hauehave red eies, as a punishment of their sinne. Pro. 23. 30. Thus God punished the pride of the women of Ierusalem: for in stead of a sweete sauour, there was a stinke, in stead of agirdle, a rent, in stead of dressing of the haire baldnes, in stead of a stomager, a girding of sacke 35cloth, and burning, in stead of beautie. Esa. 3. 24. And thus the Lord shut vp eueryevery wombe of the house of Abimelech, because of Sara Abrahams wife. Gen. 20. 18. Thus the wise man saith, Because the Israelites worshipped serpents which had not the vse of reason and vile beasts, the Lord sent a multitude of vnreasonable p. 559beasts 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 kinde, Iob acknowledgeth to be most iust, when he saith, If mine heart hauehave beene deceiued by a woman, or if I hauehave laid waite 5an the dore of my neighbour: let my wife grind vntounto another man, and let other men bow downe vponupon her. Iob 31. 10, 11.

Use. First, here we see the iustice of God in awarding the last sentence, nay his bountie and seueritie: his bountie, in recompencing Rom. 11. 22.Rom 11:22men aboue their deserts; his seueritie, in punishing 10sinners according to their deserts. For as he will denie any thing in iustice that denied to Diues a droppe of water to coole his tongue, Luk. 16. 24. 25. so he will recompence any thing in merciemercy, that will recompence a cuppe of cold water. Math. 10. 42. This integritie in iudgement without partialitie, is signified by 15the white throne, Reu. 20. 11. and it serues as a patterne and example for all Iudges and Magistrats to follow, in laying iudgement to the rule, and righteousnes to the ballance, Esa. 28. 17. that is, in hearing causes indifferently, and determining equally, examining them (as it were) by line and square, as the mason 20or carpenter doth his worke. The Grecians placed Iustice betwixt Leo and Libra, thereby signifying that there must not onelyonly be courage in executing, but also indifferencie in determining. The Egyptians expresse the same by the hieroglyphicall figure of a man without hands, winking with his eyes; whereby 25is meant our vncorrupt Iudge, who hath no hands to receiue bribes, nor eyes to behold the person of the poore, or respect the person of the rich. And before our tribunalls we commonly hauehave the picture of a man, holding a ballance, in one hand, and a sword in the other, signifying by the ballance iust iudgement, 30by the sword, execution of iudgement. For as the balance putteth no difference betweene gold and lead, but giueth an equall or vnequall poise to them both, not giuing a greater waight to the gold for the excellencie of the mettall, because it is gold, nor a lesse to the lead for the basenes of it, because it is 35lead. So they were with an euen hand to way the poore mans cause as well as the rich. But it is most notably set out by the throne of the house of Dauid, mentioned Psal. 122. 5. which was placed in the gate of the citie towardes the sunne rising: in the gate, to signifie that all which came in and out by the gate of the p. 560citie might indifferently be heard, the poore as well as the rich, and might hauehave accesse and regresse, too and from the iudgement seate. Towards the rising of the sunne, in token that their iudgement should be as cleare from corruption, as the sunne is cleare in his chiefest brightnes.

Secondly, this confutes the common opinion of the Schoolmen, 5who as they truly affirme that God rewardeth his Elect, supra meritum, aboue their desert; so they erroniously teach that he punisheth the reprobate, citra condignum, lesse then they hauehave deserued. For God powreth vponupon the wicked, after this life, the full violls of his wrath, punishing them in the rigour of 10his iustice, without all merciemercy, not onelyonly according to their works, in regard of the nature and qualitie, but in respect of the measure and quantitie.

Lastly, this doctrine seriously considered and thought vponupon, that we shall drinke such as we brew, reape such as we sow, and 15that men shall hauehave degrees of felicitie, or miserie, answerable to their workes, answerable to the kind of their worke, to the quantitie and qualitie thereof; will make vsus more carefull to auoid sinne, and to be more plentifull in good workes, then if 20with the Papists, we should teach iustification by workes.

Againe, in that eueryevery one shall reape as he soweth, that is, shall be rewarded not according to the fruit and successe of his labour, but according to his labour, be it more, or lesse, better or worse: it serues (first of all) to comfort the ministers of the 25word, which are set ouer a blinde ignorant people, who are alwaie learning and neuer come to the knowledge of the …th: they must not be discouraged, thogh after long teaching there be little knowledge or amendment; after much paines …, little profiting; but rather a coldnesse, a backewardnesse, a decl…ning 30in all sorts and degrees. They must remember, that if their Gospell beeing deliuered with such simpheitie, with such assidu…tie, with such euidence and demonstration of the spirit, be h…d at is hid to them that perish, in whome the God of this world hath blinded the mindes of the infidells, that the glorious Gospel of Christ should not shine vntounto them. 2. Cor. 4. 3, 4. Besides, let them 35consider that though they seeme to labour in vaine, & to spend their strength in vaine, and that their words take no more effect then if they were spoken in the winde: yet, that their iudgement is with the Lord, and their worke with their God. Isa. 49. 4. remembring p. 561that God wil giuegive to eueryevery man according to his worke, according to the kind, the quantitie, the qualitie thereof: and not according to the fruit, or successe of his worke.

It may serue also as a cordiall to eueryevery man that is painfull & faithful in his calling, thogh neuer so base & seruile, as to a shepheard 5which watcheth his flock, or a poore drudge that attēds vponupon his masters busines: he is to cōfort himselfe with this, that though he see no great good that comes by his labour and trauel, yet if he be obediēt to him that is his master according to the flesh in all things, not with eye-seruice as men-pleasers, but in 10singlenes of heart, seruing God and whatsoeuer 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 receiue the reward of inheritance. Coloss. 3. 22, 23, 24. And the promise is more generall, Eph. 6. 5. Know ye, that whatsoeuer good thing any man doth, 15the same shall he receiue of the Lord, whether he be bond or free.

It serueth further, as a comfort against inequallitie, whereas the wicked flourish in all manner of prosperitie, and the godly lie in contempt and miserie; for the time shall come, when eueryevery one shall reape euen as he hath sowne. When God will punish 20the sinnes of the reprobate with eternall torment, according to their deserts; and crowne the good workes of his seruants, with an eternall waight of glorie, aboue their desert: for pietie shall not alway goe vnrewarded, neither shall impietie alway goe vnpunished, for as the Psalmist saith, The patient abiding 25of the righteous shall not perish for euer. And againe, doubtles Psal. 10. 18. Psal. 58. 11.Ps 10:18Ps 58:11there is a reward for the righteous, doubtlesse there is a God that iudgeth the earth.

Againe, this condemneth the damnable opinion of Atheists, who thinke all things come to passe by nature, or fortune; and 30that doomes day is but a dreame: and that sticke not to say, It is in vaine to serue God, and what profit is it, that we hauehave kept his Malach. 3. 14.Mal 3:14commādements; and that we hauehave walked humbly before the Lord of boasts▪ as though good workes should neuer be rewarded, nor sinne punished: albeit the Lord hath said, Behold I come 35quickly, and my reward is with me, to giuegive to eueryevery one as his works shall be. Apoc. 22. 12.

Besides, it meeteth with the practise of those men, which sowe nothing but cock…e, and yet expect a croppe of wheates or nothing but darnell, and yet looke to reape a barly haruest: p. 562that is, such as sowe nothing but the cursed seeds of a damnable life, and yet looke to reape the haruest of eternall life: for as a man soweth, so shall he reape: such as he brueth, such shall he drinke; EueryEvery one shall eate the fruit of his owne waies, and be filled with his owne deuises, Prou. 1. 31.

It doeth further detect the follie of those which fraught the shippe of their soule, with nothing but faith, resting (in carnall presumption) vponupon a vaine opinion of faith, and neuer caring for good workes: against whome Saint Iames writeth, chap. 2. v. 14. What auaileth it, though a man say he hath faith, when he 10hath no workes? can the faith saue him? 20. Wilt thou vnderstand, O thou vaine man, that faith which is without workes is dead? We must therefore sowe the seedes of good workes in this life, if after this life we looke to reape the haruest of eternall life: & giuegive all diligence by good workes to make our calling and election 15sure, that as it is sure in it selfe in Gods vnchangeable decree, 2. Tim. 2. 19. so we may make it sure to vsus. 2. Pet. 1. 10. and so lay vp in store a good foundation against the time to come, that we may obtaine eternall life. 2. Tim. 6. 19.

Lastly, it crosseth the wicked conceipt and imagination of those men, that sing a requiem to their soules, in promising to 20themselues an impunitie from sinne, and an immunitie from all the iudgements of God, notwithstanding they goe on in their bad practises; and all because God doth not presently take vengeance on them for their sinnes. For they do not consider, that 25their sinnes are as seedes, which must hauehave a time to growe in, before they come to maturitie; but beeing once ripe and fulleared, let them assure themselues, God will cut them downe with the sickle of his iudgements, as we read Gen. 15. 16. They remember not what the Lord saith by Ieremie, that he will not 30I…. 2. 24.wearie himselfe with following after these wild asses, vsed to the wildernesse, which snuffe vp the winde by occasion at their pleasure, and none can turne them backe, but will seeke for them, and finde them in their moneths, that is, when their iniquitie shall be at the full, the Lord will meete with them.

8. For, he that soweth to the flesh, shall of the flesh reape corruption: but he that soweth to the spirit, p. 563shall of the spirit reape life euerlasting.

Here Saint Paul specifieth that in particular, which before he had deliuered in generall, vz. what he meant by sowing, and 5reaping. And this he doth by a distribution, or enumeration of the kindes of sowing, and reaping: she wing, that there are two sorts of seeds which men sow in this life good and euill. Two kinds of sowers, spirituall men, and carnall men. Two sorts of 10ground, in which this seede is sowne; the flesh, and the spirit. Two sorts of haruests, which men are to reape according to the seede; corruption, and life: as Paul saith, If ye liue after the flesh, ye shall die: but if ye mortifie the deedes of the bodie, by the spirit, ye shall liue. Rom. 8. 13. These two sorts of haruests 15beeing answerable to the seede: corruption and death, beeing the haruest of the seede sowne to the flesh: life and immortalitie, of that to the spirit.

Tacianus the hereticke, and author of the sect of the Encratites, doth gather from this and the like places, that marriage is 20in it selfe simply euill, because it is a sowing to the flesh. To him we may adioyne the Popes holinesse Syricius, who reasoneth after the same manner, to prooue that Priestes ought not to marrie, because (saith he) they that are in the flesh cannot please God, Rom. 8. 8. where he condemneth all marriages as vncleane 25both in the Cleargie, and the Laitie. Distinct. 82. (Vnderstanding, as though Paul should speake properly of seed and of the flesh,) But worthely was Tacianus his opinion confuted, and he condemned for an hereticke: for the Apostle speaketh not of the workes of nature, but of corrupt nature which ouerturneth 30the diuine order which God set in nature, in the creation. Besides, the Apostolike writer saith, that marriage is honourable among Ebr. 23 3.all men; (not the first onelyonly, but also the second, third, &c. and among Cleargie men, as well as others:) and therefore the marriage bed beeing vndefiled, that is, beeing vsed in holy manner, 35is no sowing to the flesh, but to the spirit, as Popish aaCatharinus in comment. in bunc locum.doctours, are enforced to confesse. Lastly, Paul saith not He that soweth to the flesh, shall of the flesh reape corruption: but, he that soweth to his flesh. &c. Now no man (except he be worse then a bruit beast) doth abuse himselfe by sowing to his owne flesh. p. 564(as Ierome saith vponupon this place.) Others, by sowing to the flesh and spirit, vnderstand the following after the fruites of the flesh and of the spirit, mentioned in the former chapter, vers. 19. 22. But this exposition cannot stand in this place; because the illatiue particle (for) in the beginning of the verse, sheweth euidently, that these wordes depend vponupon the former, as an exegesis 5or exposition thereof, where Paul spake not generally of all, but particularly of those workes which serue directly to vphold the ministerie.

By sowing to the flesh therefore the Apostle meaneth nothing 10else, but to liue in the flesh, to walke in it, to take pleasure in it, to followe the desires of it, and to fulfill the lusts thereof. More plainely; it is wholly to giuegive and add ct a mans selfe, to the pleasures, profits, honours, and preferments of this life, and to spend himselfe, his strength, and wit. in compassing of them, 15hauing little or no respect of the life to come, howe he may compasse the rich purchasse of the kingdom of heauen: which who so doeth, shall reape nothing at the haruest, but corruption: that is, shall hauehave for his reward, eternall death, vnderstanding by corruption, the corruption of good qualities, not of 20the substance. On the contrary, to sowe to the spirit, is to liue in the spirit, and to walke according to the spirit, and to mortifie the deeds of the flesh by the spirit, & to doe those things, which otherwise we would neuer doe, if we were not mooued and ledde by the spirit, as to bestowe a mans goods, his labour, and 25trauell, his strength, his wit, and all, in those things that may further true religion and pietie, with relation to eternall life: which whosoeuer doth, shall reape life euerlasting, as a iust recompence of his worke, according to the mercifull promise of God.

Here sundrie obiections are to be answered, for the clearing of this text. First, the papists reason thus, Workes are seedes: Catharinus in ver. 10. …heman. in v. …. Bellar. de Iustif. lib. cap. 3.but seeds are the proper cause of the fruite: therefore good works are the proper cause of eternall life, & not faith only. So that as there is a hidden vertue in the seede, to bring forth fruit: 35so is there a dignitie in good workes, to merit eternall life. Ans. First, as in a parable, so in a similitude, whatsoeuer is beside the scope and drift thereof, (as this their dispute is) prooueth nothing. The scope of the similitude is this, that as he which soweth wheate, shall reape wheate: so he that soweth to the spirit, p. 565shall of the spirit reape life euerlasting; and as he that soweth tares, shall reape nothing but tares: so he that soweth to …he flesh, the cursed seedes of a wicked life, shall of the flesh reape nothing but corruption: and as he that soweth plentifully either of these, shall reape a plentifull haruest of either of them: so he that sowes the seede of a godly or wicked life, in plentifull 5manner, shall reape a plentifull increase, either of miserie, or felicitie. When the Papists therefore reason thus: Seedes are the cause of the fruit, and hauehave in them a hidden vertue, whereby they grow, and bring forth fruit: therefore good works are the 10proper cause of life, and hauehave a dignitie and excellency in them, whereby they are worthie of eternall life: they misse of the drift, and intent of the Apostle, and so conclude nothing. Besides, this their collection, and discourse, is contrarie to their own doctrine. For they teach that good works are meritorious 15by merit of condignitie: which may be vnderstood 3 waies either in regard of the dignitie of the worke alone; or in regard of the promise of God alone, and his diuine acceptation: or partly in regard of the dignitie, and excellencie of the worke; partly in regard of the promise of God. Now albeit some of them 20hold, that good workes doe merit in respect onelyonly of Gods promise, and mercifull acceptation, as Scotus, Ariminensis, Durandus, Uega, Bunderius, Coster, and the like: others, in respect partly of their owne worthines, partly of Gods promise, and acceptance, as Bonaventure, Biel, Driedo, (lingius, Iansenius, Bellarmine, 25&c. it beeing the common receiued opinion among the Schoolemen (as B…ldius witnesleth:) yet no…e of them (excepting onelyonly Caietan) affi…e that they are meritorious onelyonly in regard of the dignitie of the worke: which notwithstanstanding the Rhemists, and others, labour to prooue out of this 30similitude, vrging the analogie betwixt seede and good workes, contrarie to the current and streame of their owne Doctours. Thirdly, I answer that good workes are seedes, yet faith is the roote of these seedes: and in that good workes are made the seedes of eternall life, it is to be ascribed to Gods mercifull 35promise, not to the merit of the worke: for in that we, or our workes, are worthie of the least blessing, it is more of Gods merciemercy, then our merit. Fourthly, the Apostle sheweth onelyonly who they are that shall inherit eternall life; and the order how life is attained: but not the cause, wherefore it is giuen. It will p. 566be said, not onelyonly the order, but the cause is set downe, as it may appeare by the antithesis: for as sowing to the flesh, is the cause of destruction, so sowing to the spirit, is the cause of eternall life. Ans. It is true in the one, but not in the other. For first, sinnes or workes of the flesh, are perfectly euill, as beeing absolute breaches of the law, and deserue infinite punishment, because 5they offend an infinite maiestie: whereas workes of the spirit, are imperfectly good, hauing in them wants, and imperfections, (there beeing in eueryevery good worke a sinne of omission), comming short of that perfection that is required in the 10law: they beeing good, and perfect, as they proceede from the spirit of God; imperfect, and vicious, as they come from vsus. Euen as water is pure, as it proceedes from the fountaine: but troubled, as it runneth through a filthie channell; or as the writing is imperfect, and faultie, as it comes from the yong learner; 15but perfect, and absolute, as it proceedeth from the scriuener which guideth his hand. So that if God (setting aside merciemercy) should trie them by the touchstone of the word, they would be found to be but counterfeit. And if he should waigh them in the balance of his iustice, they would be found too light. Secondly, 20there is a maine difference betwixt the workes of the flesh, and the works of the spirit, in this very point; in that the workes of the flesh, are our owne workes, and not the works of God in vsus: and so we deserue eternall death, by reason of them, they beeing our owne wicked workes: whereas good workes, 25proceede not from vsus properly, seeing we are not sufficient of our selues to thinke any [good] thing as of our selues, 2. Cor. 3. 5. but from the spirit of God, who worketh in vsus both the will and the deede; and are his works in vsus: therefore beeing not ours, we can merit nothing by them at the hands of God. Thirdly, 30obserue that it is not said, he that soweth to the spirit shall of that which he hath sownercape life euerlasting, but, shall of the spirit reape life euerlasting. Where we see the Apostle attributes nothing to our workes, but to the grace of Gods spirit. Lastly, Rom. 6. 23. the holy Ghost putteth manifest difference betweene 35the works of the flesh, & of the spirit, in respect of merit, when he saith, The wages of sinne is death: but eternall life is the gift of God. He saith not, that eternall life is the reward of good workes, but the gift of God: now in the reward of sinne, there is merit presupposed: in the gift of eternall life, nothing p. 567but grace, and fauour.

Obiect. II. God giueth eternall life according to the measure and proportion of the worke. v. 7. As a man soweth, so shall he reape. 2. Cor. 9. 6. He that soweth sparingly shall reape sparingly, and he that soweth liberally, shall reape liberally. 1. Cor. 3. 8. EueryEvery one shall receiue his proper wages according to his owne labour. 5Therefore in giuing eternall life, he hath no respect of the promise or compact, but of the dignitie and efficacie of the worke. Ans. Fulnes of glorie, called by Schoolemen essentiall glorie, is giuen onelyonly for the merits of Christ, in the riches of Gods merciemercy, without all respect of workes. Accidentall glorie, (when one 10hath a greater measure of glorie, an other a lesse, as when vessels of vnequall quantitie cast into the sea, are all filled, yet some hauehave a greater measure of water, some a lesse) is giuen, not without respect of works: yet so as that it is not giuen for workes, 15but according to workes, they beeing infallible testimonies of their vnfained faith in the merits of Christ. If it be said, that eternall life is giuen as a reward, meritoriously deserued by good works, because it is said, Come ye blessed; for I was hungrie, and ye gaue me meate. Matth. 25. I answer, it is one thing to be iust, an 20other thing to be declared and knowne to be iust. We are iust by faith, but we are knowne to be iust by our works: therefore men shall be iudged at the last day, not by their faith, but by their workes. For the last iudgement serueth not to make men iust that are vniust, which is done by faith, but to manifest them 25to the world what they are in deede, which is done by workes. Men are often compared to trees in Scripture. Now a tree is Psal. 1. 3. Ier. 17. 8. Math. 3. 10.Ps 1:3Jer 17:8Matt 3:10not knowne what it is, by his sappe, but by his fruit: neither are men knowne to be iust by their faith, but by their workes. Indeede a tree is therefore good, because his sappe is good: but it is knowne to be good, by his fruit. So, a man is iust, because of 30his faith, but he is knowne to be iust by his good works: therefore seeing that the last iudgement must proceede according to euidence that is vponupon record (for the bookes must be opened, and Apoc. 20. 12.Rev 20:12men must be iudged of those things, that are written in the bookes) all must be iudged by their workes, which are euident and apparent 35to 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 iudged according to our workes, but it is no where said, for our good workes. Gregorie saith, God will giuegive to p. 568eueryevery one according to his workes: but it is one thing to giuegive according In Psal. 142. …eddendum … que sécundū opera, sed aliud est secundū aliud propter opera redde…e.Ps 142to workes, an other thing, for workes. For works are no way the cause of reward; but onelyonly the common measure, according to which God giueth a greater or lesser reward. Take this resemblance. A King promiseth vnequal rewards to runners, 5(the least of which would equall the riches of a kingdome) vponupon condition, that he which first commeth to the goale, shall hauehave the greatest reward; the second the next, and so in order. They hauing finished their race, the King giueth them the reward according to their running. Who would hence but childishly 10inferre, that therefore they merited this reward by their running? And whereas they vrge that text, Matth. 25. Come ye blessed—, for I was hungrie, and yee fedde me. I answer, first, that the word [for] doth not alway signifie a cause, but any argument or reason takē from any Topick place: as Rom. 3. 22, 23. 15The righteousnes of God is made manifest vntounto all and vponupon all that beleeue. For there is no differēce: for all hauehave sinned, & are depriued of the glorie of God. Where sinne is no cause of the righteousnes of faith, but onelyonly an antecedent, or adiunct, common to all men. So when we say, This is the true mother of the child, for shee 20will not hauehave it diuided. There [for] doth not implie the cause, as though her refusing to hauehave it diuided, did make her the true mother of it: but onelyonly the signe, that shee was the true mother indeed. Secondly, be it granted that it implieth the cause, yet not the meritorious cause: for good workes are said to be causes of 25eternall life, not as meriting, procuring, or deseruing any thing at the hands of God, but as they are the kings high way to eternall life, God hauing prepared good works, that we should walke in them. If a King promise his subiect a treasure hid in the topp of a steepe and high mountaine, vponupon condition that 30he clime and digge it out: his climing and digging, is the efficient cause of enioying the treasure, but no meritorious cause of obtaining it, seeing it was freely giuen. If it be further said, that the word [for] doth here signifie the cause, as well as in the words following. Goe ye cursed.., for I was hungrie and ye gaue me 35no meat: seeing our Sauiour Christ speaketh after the same mā ner of the reward of the godly, and punishment of the wicked. I ans. The paritie of the reason, stands in this, that as by good works we come to eternall life, so by wicked works, we runne headlong to perdition. The dissimilitude is this, that euil works p. 569are not onelyonly the way, but also the cause of death: good workes are the way, but not the cause, as Bernard saith, they are via regni, non causa regnandi.

Obiect. III. Here God promiseth eternall life to good workes: therefore good works merit eternall life. Answ. There 5is a double couenant, Legall, and Euangelicall. In the legali couenant, the promise of eternall life is made vntounto workes. Doe this and liue. If thou wilt enter into life, keepe the commandements. But thus no man can merit, because none can fulfill the lawe. In the Euangelicall couenant, the promise is not made to the worke, but 10to the worker, and to the worker, not for the merit of his work, but for the merit of Christ, as Apoc. 2. 20. Be faithfull vntounto the end, and I will giuegive thee the crowne of life, the promise is not made to fidelitie, but to the faithfull person, whose fidelitie is a signe that he is in Christ in whome all the promises of God are yea, and 15Amen, that is most certaine and infallible. Secondly, if any thing 2. Cor. 1. 10.2 Cor 1:10be due to works, it is not of the merit of the worke, but of gods mercifull promise. Augustine saith, God made himselfe a debter, not by owing any thing, but by promising. Thirdly, no reward is in Psal. 31. Non debendo, sed premittendo, deus se fecit debito…om.Ps 31due to workes of regeneration, vponupon compact and promise: 20first, because we are not vnderunder the couenant of works in which God doth couenant with vsus vponupon condition of our obedience: but vnderunder the couenant of grace, the tenour of which coue nant runneth vponupon condition of the merits of Christ apprehended by faith. Secondly, though we were vnderunder the legall couenant, 25yet we merit not, because our workes are not answerable to the lawe. Lastly, wheras the pillars of the Romish church Bel…. de Iust. …. 5. c. 3.teach, that the promise made vponupon condition of performing the worke, maketh the performer to merit, is very false. This is not sufficient to make a meritorious worke: it is further required, 30that the worke 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 betweene the worke and the 35reward.

Obiect. IV. Sowing to the spirit, is a good worke, and reaping eternall life, the reward: but reward presupposeth memerit: therefore sowing to the spirit, doth merit eternall life. Ans. There is a double reward, One of fauour, another of debt. p. 570Rom. 44. To him that worketh, the wages is not counted by fauour, but by debt. So saith Ambrose, There is one reward of liberalitie, foreign. Epist. 1. lib. 1. Alia est merces liberalitatis & g…atiae: a…iud virtutis stipendiū, alia laboris remunera…o.and fauour: another reward, which is the stipend of vertue, and recompence of our labour. Therefore reward signifieth generally any recompence, or any gift that is bestowed vponupon another, whether it be more or lesse, whether answerable to the worke 5or not, whether vponupon compact, or otherwise: for the Scripture maketh mention of reward, where there are no precedent workes, as Gen. 15. 1. Feare not Abram, I am thine exceeding great reward, that is, thy full content and happinesse. Psal. 127. 3. The fruit of the wombe is a reward, that is, a blessing, and a free 10gift of God. In this sense (I grant) eternall life is a reward. Yet it is no proper reward, but so called by a catachresis, which yet is not an intollerable catachresis (as Bellarm. either ignorantly or de Iustif. l 5. c. 3.malitiously affirmeth) but easie and familiar; for in the phrase of the Scripture, eternall life is called a reward, in a generall signification, 15when it is vsed absolutely, and not relatiuely, to signifie the heele, or ende of any thing: and so the Hebrewe word which signifieth a heele, signifieth also a reward, because it is giuen when the worke is ended: And eternall life hath this resemblance …ekeb. Psal. 19. 12. acharith. Pro. 23. 18.Ps 19:12Prov 23:18with a reward, in that it is giuen at the end of a mans life, 20after that his trauell and warfare is ended. Thus the Greeke words which signifie a reward and an ende, are vsed indifferently one for the other. 1. Pet. 1. 9. Receiuing the end of your faith, foreign.the saluation of your soules, that is, (as Beza hath fitly translated foreign.it,) the reward of your faith: for to translate it, the ende of your 25faith cannot agree to the word receiuing, for we receiue not an ende, but a reward. Thus reward signifieth a free gift, or free remuneration, as when the master giueth his feruant something for his faithfull seruice (though done vponupon dutie) when as he oweth him not thanks, much lesse reward. Luk. 17. 9. Doth he 30thanke hat seruant, because he did that which was commanded vntounto him? I trowe not. Thus God giueth vsus eternall life, not because he is bound in iustice so to doe, (for he oweth vsus neither reward, nor thanks, for our labour, because when we hauehave done 35what we can, we hauehave but done our dutie. v. 10.) but because his goodnesse, and mercifull promise made thereupon, doth excite him thereunto. And yet eternall life is called a reward, because it doth as certainly follow good works, as though it were due. And, good workes are mentioned in the promise, because they p. 571are 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 haruest) because it is the way and meanes of obtaining it.

II. Eternall life is called a reward of good workes, not causally, Non foreign vel causaliter: sed foreign fiue cō sequativé.as procured by them, but consequently, as following them. 5For abeit it be giuen properly for the merit of Christ apprehended by faith: yet it is giuen consequently as a recompence of our labours: as an inheritance is giuen to the heire, not for any duty or seruice, but because he is the heire: yet by consequent it is giuen 10in recompence of his obedience. He that forsakes father & mother—shall receiue a hundred fold more in this life, and in the world to come eternall life, Mark. 10. 29, 30.

III. Reward doth not alway presuppose debt, but is often free, for whereas it is said, Math. 5. 46. If you louelove them that louelove you, what reward shall ye hauehave? It is thus in Luk. 6. 34. What thāk 15shall ye hauehave? by which we see that reward doth not alway signifie due debt, but thankefull remembrance, and gratious acceptance.

IV. Coloss. 3. 24. Eternall life is called the reward of inheritance, 20foreign.whereby is signified, that it is not giuen, for our workes, but because we are the sonnes of God by adoption. Bellarmine answers, that it may be both a reward, & an inheruāce: a reward, because it is giuen to labourers vponupon compact: an inheritance, because it is giuen to none, but those that are children. But the 25word foreign translated reward, signifieth a gift freely giuen without respect of desert, it beeing all one with foreign, as Bafil teacheth vponupon the 7. psalme.

V. The Scripture teacheth that God giueth rewards foure waies. First, he giueth reward of due debt. in respect of merit: 30thus he giueth eternall 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 giues a reward, in respect of his free and mercifull promise, and thus he rewards onelyonly beleeuers. Thirdly, he giueth rewards to hypocrites, infidels, 35heathen, &c. beeing neither bound by his owne promise, nor by their merit, whē they performe the outward works of the lawe, and lead a ciuill life conformable thereto, as when Ahab humbled himselfe before the Lord, 1. King. 21. And this God doth to the end he may preserue humane societie, and cō common p. 572honestie, and that he may testifie what he approoueth, and what he disliketh. Lastly, he giueth good successe in interprises, and attempts, according to his owne decree, and the order of diuine prouidence: which metaphorically is called a reward, Ezek. 29. v. 19. 20. because it hath a similitude thereunto, 5as when wicked men through ignorance, doe that wickedly, which he hath iustly decreed shall come to passe, suffering them to fill their houses with the spoyle of the poore, which they hauehave for their work, as a man hath wages for his honest labour. Thus the spoyle of Iudea, is called the hire or reward 10giuen to Tiglath. Pelassat for his Syrian warre. Isay 7. 20. and thus the spoyle of Egypt, is said to be wages giuen Nhebuchodonosar, for his seruice against Tyrus.

Further, let vsus here obserue the different manner of speech which the Apostle vseth, in speaking of the flesh and of the 15spirit. 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 euer a man doth in beeing beneficiall to the ministery, in furthering the Gospel, &c. he doth it not by any goodnes that is in himselfe, but by the spirit of god, 20who in eueryevery good motion workes in vsus the will, and in eueryevery good action, the deed. Philip. 2. 13. therefore no man ought to flatter himselfe in this respect, or to think highly of himselfe, as though he had attained an extraordinary measure of sanctification, either for affecting, or effecting any thing that is good: 25seeing, whatsoeuer good thing is in vsus, is the gift of God, as Ierome saith. On the contrary, what euill soeuer a man doth, he Et Primasius in hunc locum. Dei dona sunt …cunque bona sunt.doth it of himselfe, God beeing neither the author, the furtherer, nor the abetter thereof.

Againe, we hence learne that all vnregenerate persons, are 30sowers to the flesh, because that before their conuersion they do nothing but those things that are pleasing to the flesh: so that dying in that estate, they can reape nothing but corruption: therefore it hence followeth that Philosophers, heathen, and all meere ciuill, and naturall men, being such as neuer sowed 35to the spirit, shall reape nothing but corruption, death, and condemnation, contrary to the opinion of some ancient, and moderne writers.

Further, obserue here, that though there be some that are Neuters in religion, luke warme gospellers, halting betweene p. 573two opinions, such as are neither fish nor flesh; yet in morall 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 indeede; to wit, Phil. 3. 1….Phil 3:1such as mind earthly things, in spending themselues, their strēgth, 5and witts, vponupon the world, hauing all their care for it, and all their comfort in it: in the meane time, hauing little or no tast of the ioyes of the world to come, because they make their Paradise here vponupon earth, and neuer looke for any heauen after this 10life. As also who are spirituall men, namely, such as walke in the spirit, who though they liue in the world, in these houses of clay, yet are not of the world, because they set not their affections vponupon it, but hauehave their conuersation in heauen, where Christ sitteth at Gods right hand.

This serues first of all, to discouer vntounto vsus our owne estate, whether we be indeede carnall, or spirituall: for if we sow to the flesh, that is, be alway poring, and digging in the earth with the mole, setting our affections vponupon it, not referring the blessings of God, to his glorie, and the furtherance of the Gospel, but to 20serue our own corrupt desires: we are fleshly minded, (though we pretend this, and that, and protest neuer so much) and continuing in this estate, we can expect nothing but the haruest of death and condemnation. Whereas on the contrarie side, if we sauour the things of the spirit, by setting our affections vponupon 25them, and seeking those things that are aboue, eftsoones lifting vp our hearts by secret groanes and ejaculations, for the enioying of them, we are spirituall men, and shall vndoubtedly in due time reape the haruest of eternall life.

Secondly, this bewraies the paucitie of spirituall men, euen 30where the Gospel is professed: and how the world swarmes with multitudes of carnall, and fleshly minded men. For as in former times before the flood, they ate, they dranke, they bought, Luk. 17. 27.Luke 17:27they sold, they planted, they built, that is, wholly addicted and deuoted themselues to these things: So in these latter daies (which 35our Sauiour Christ prophecied should be a counterpaine of the former) the multitude generally in eueryevery place doe wholly employ and spend themselues, in thinking, in affecting, in talking, in seeking, in following of worldly things, seldome (God knowes) or neuer minding the kingdome of God, or the righteousnes p. 574thereof, nor practising the Apostles rule, so to vse the world as though they vsed it not. 1. Cor. 7. 31.

Againe, here we see how the wisdome of God is counted follie, among worldly wise men: and how the wisdome of the world is foolishnes before God. For if a man sow to the spirit, in not following blind reason, nor corrupted affection, nor fashioning 5himselfe to the guise of the world, nor seeking his owne good so much as the good of others, but denying himselfe, forsaking all (in his affection) for the Gospel of Christ, and contemning this temporal trash, in regard of the heauenly treasure; he is accounted in the world but a foole: whereas God accounts 10him truly wise: for he is the wise merchant man who hauing found a pearle of great price, went and sold all that he had, and bought it. Matth. 13. 46. For the lesse he laieth vp for himselfe vponupon earth, the more he treasureth vp for himselfe in heauen: 15and though he seeme to sowe vponupon the waters, yet after many daies he shall finde it againe. Whereas they that minde nothing but the world, in sowing to the flesh, are reputed wise and prouident men: when as God accounts them starke fooles: Thou Foole, this night shall they fetch away thy soule, and thē whose 20shall those things be which thou hast prouided? and then it followeth, Luk. 12. 20, 21.Luke 12:20Luke 12:21So is he that gathereth riches to himselfe, and is not rich in God. For the more they treasure vp riches, the more they treasure vp to themselues wrath against the day of wrath. Rom. 2. 5. and fatte themselues against the day of slaughter. Iam. 5. 5.

Lastly, we are here warned to take heede of the Deuills sophistrie. It is a notable policie, one of the cunningest stratagemes the Deuill hath, in good things commanded, to seuer the meanes from the ende: and in euill things forbidden, to seuer the ende from the meanes He laboureth to seuer the means 30from the ende, by perswading a man that he may come to the ende though he neuer vse the meanes, that he may reape eternall life, though he neuer sow the seedes of the spirit in this life. But we must know, that as he which runneth not at all, can neuer gaine the garland: he which laboureth not in the vinyard, 35the labourers wages: he that neuer sowes, can neuer reape. So he that runneth not in the race of Christianitie, shall neuer attaine the crowne of happines, and felicitie: he that laboureth not in the Lords vineyard, the recompence of reward: he that in this life soweth not to the spirit, shall neuer after this life p. 575reape life euerlasting. For we may not dreame of a good haruest, without a good seede time, of sowing nothing to reape something, or sowing tares to reape wheate. Againe, he seuereth the end from the meanes, by perswading men that they may vse the meanes and neuer come to the end, that though they sow to the flesh, yet they shall not reape corruption. Thus 5he perswaded Eue, that though shee did eate of the forbidden fruit, yet shee should not die the death, nay shee should not die at all, but her eyes should be opened, and she should be as God himselfe, knowing good and euill. But we are to be vndoubtedly 10resolued of this, that God hath linked with an yron chain, the pleasure of sinne, and the punishment thereof: that as he that follows a riuer, must needes at length come to the Sea: so he that followes the course and streame of his sinnes, must needes come at the length to the gulfe of eternall destruction.

9 Let vsus not therefore be wearie of well doing: for in due season we 20shall reape, if we faint not.

In these words, the Apostle expounds the fift generall 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 generall, 25shewing that we ought not to faint in any good course, either in doing good to them that labour amongst vsus, and are ouer vsus in the Lord, and admonish vsus; nor yet in beeing beneficiall vntounto others. And this verse dependeth vponupon the former, (as the 30word therefore doth implie) by way of necessarie illation, and consequence: for seeing that they which continue in well doing, in sowing to the spirit, shall of the spirit reape life euerlasting, v. 8. therefore no man ought to be wearie of well doing. It consisteth of two parts: of a rule, or precept, in the former part of the verse, Let vsus not therefore be wearie of well doing: and 35a reason of the rule, or a motiue to incite vsus to the performance thereof, in the latter part: for in due season we shall reape, if we faint not. In the rule, the Apostle speakes that plainely, which in the former verses he had deliuered more obscurely: for here he expounds himselfe, what he meant by sowing to the spirit, namely, p. 576doing of good, or (as it is in the next verse) doeing of good vntounto all, which may also appeare by that which followeth, we shall reape, if we faint not, that is, we shall reape the fruit of that which we hauehave sowne to the spirit, if we faint not: therefore to sow to the spirit, is nothing els, but to doe good. Now, by well doing, the Apostle meaneth not onelyonly the outward worke, 5whereby our neighbour is furthered, helped, relieued; but the doing of it also in a good manner, and to a good ende; so, as it may be a good worke indeede, not onelyonly profitable to our neighbours, and comfortable to our selues, but acceptable to 10God. This is a most necessarie precept: for most men are soone wearie of a good course, like to these Galatians, who beganne in the spirit, but beeing wearie of that walke, turned aside, and made an ende in the flesh. Gal. 3. 3. Like Ephraim and Iudah, whose goodnes was as a morning cloud, and as the morning dowe which vanisheth away. Hos. 6. 4. This wearisomnes in well doing 15hath seased vponupon the most: euen vponupon all drowsie professours, (which are the greatest part,) as may appeare by this, in that some, if they be held but a quarter of an houre too long, or aboue their ordinarie time; are extreamely wearie of hearing the word. And as for duties of merciemercy, and liberalitie, putting 20vp iniuries, and tolerating wrongs, they are readie to make an ende as soone as they begin. And as for Prayer and thanksgiuing, and other parts of the worship of God, most men say in their hearts with the old Iewes, what profit is it that we keepe 25his commandements, and that we walke humbly before the Lord of hosts? Malach. 3. 14. nay they count it a wearines vntounto them, and snuffe thereat. Malach. 1. 13. Hence it is, that the Holy Ghost is so frequent in stirring vsus vp to the performance of all good duties, with alacritie, and chearefulnes, and so often in rousing vsus from that drowsines and deadnes, wherewith we 30are ouerwhelmed. Luk. 18. 1. Our Sauiour Christ propounds a parable to this ende, to teach vsus, that we ought alwaies to pray, and not to waxe faint. Eph. 3. 13. I desire (saith Paul) that ye faint not at my tribulations. 2. Thess. 3. 13. And ye, brethren, be not 35wearie in well doing. And so in this place, Let vsus not therefore be wearie of well doing.

Nowe the reasons which make men so wearie of wel doing, are in generall these three. First, the strength of the flesh, which euen in the regenerate is like the great gyant Goliah, in comparison p. 577of poore Dauid. Secondly, the weakenesse of the spirit, and spirituall graces. Thirdly, the outward occurrences, and impediments of this life. In speciall they be these. First, men by nature are wolues one to another. Esay. 11. v. 6. and so they continue, til this woluish nature be mortified, and renued by grace, beeing so farre from helping, furthering, releeuing, tollerating 5one another, or performing any other dutie of louelove, that contrarily, they are readie to bite, and deuoure one another. Gal. 5. 15. Secondly, oftentimes it commeth to passe, that other mens coldnesse doth coole our zeale, their backewardnesse, slacketh 10our forwardnesse. Thirdly, many thinke it a disgrace and disparagement vntounto them, to stoope so lowe, as to become seruiceable vntounto their inferiours. Fourthly, there are many things which discourage vsus from well doing, either the partie is vnknowne vntounto vsus, as Dauid was to Naball (for which cause he 151 Sam. 25. 10.1 Sam 25:10would not releiue him in his necessitie:) or eise seemeth vnworthy of our helpe, being such as through rior, harlots, lewd company, hath brought himselfe to miserie and beggerie. Or such as reward vsus euill for good, hatred for our good will: or such as are querulous, alwaies complaining, though neuer so well 20dealt withall: all which make men cold in the duties of louelove. Fiftly, some there be which faine dangers and cast perils, which hinder them from doing the good they should: The slothfull person saith, a lyon is in the way, &c. Lastly, the manifold occasions and affaires of this life, doe so distract the minde, as that a 25man is soone wearied, yea in the best things. Besides, many see no reason why they should spend themselues, in doing good vntounto others.