Commentary on Galatians 1-5, Chapter 6 (4 of 5)

Commentary on Galatians 1-5 · Chapter 6 (4 of 5)

p. 577Now to all these obstacles, and pul-backs, we are to oppose the Apostles precept, Let vsus not be wearie of well doing For verely, 30if the consideration of these small occasions, and rubbes that lie in our way, daunt and dismay vsus, and so stoppe our course, we shall neuer be plentifull in good workes: we may happly put our hand to the plowe, but a thousand to one we Luk. 9. 61.Luke 9:61shall looke backe againe: with Lots wife cast a long looke toward 35Gen. 19. …6.Gen 19:6Sodom; and with the Israelites in our hearts turne againe into Egypt. For as he that obserueth the winde shall not sowe, and as he that regardeth the cloudes, shall neuer reape. Eccles. 11. 4. So he that regardeth the ingratitude of some, the euill example of others, the manifold distractions, and occurrences of this life; p. 578and shall cast perils in carnall wisdome, of this, and that trouble, or inconuenience, that may ensue, shall neuer doe his dutie as he ought.

And assuredly, he that fainteth in a good course, and giueth it ouer before he come to the ende, is like vntounto the slothfull husbandman, who hauing plowed and tilled, and in part sowed 5his ground, giueth ouer before he hauehave finished it; and so, either the parching heate doth wither it, or the nipping colde doth kill it, or the foules of the aire deuoure it.

Now most men are sicke of this disease, which shewes the 10greatnes of our corruptions, and that the best Christians hauehave a huge masse or lumpe of sinne in them, and but a sparke of grace; in that they are seldome or neuer wearie in scraping together of riches, in following their pleasures, in pursuing honours, and hunting after preferments: and yet are quickly wearie 15in duties of pietie, iustice, and merciemercy, albeit they hauehave an vnspeakable reward annexed vntounto them.

Well, whatsoeuer the corrupt practises of men be, let vsus learne our dutie, to goe forward without wearinesse, nay to do good with chearefulnesse, as Paul saith of himselfe, Philip. 203. forgetting that which is behind, and indeauouring himselfe to that which is before. Let vsus consider that it is the propertie of a liberall minde, to deuise of liberall things, and to continue his liberality, Esay. 32. 8. Neither is this all, not to be wearie, or to persist & continue, but we must proceede on from strength to strength, 25and bring forth more fruite in our age, Psal. 92. 14. as the Church of Thiaiyra, whose workes were more at the last, then at the first, for which shee is worthely praised by our Sauiour Christ, Reuel. 2. 19. It was the motto of Charles the fift, Plus vltra, and it ought to be eueryevery Christiās motto to striue to perfectiō, & as 30the Apostle exhorts vsus, To be steadfast, immoneable, and not to make stay there, but to be aboundant alwaies in the worke of the Lord. 1. Cor. 15. 58. And that we may doe this indeed, we must set this downe as a certaine conclusion, that we will not recoile, nor giuegive backe, come what will come: and withall we must labour 35to quicken our dull and drowsie spirits, to girde vp the loynes of our mindes, to strengthen our weake hands, and our feeble knees, by publike and priuate exercises of reading, praier, meditation, conference, &c.

Thus much of the rule: nowe followeth the reason of the p. 579rule, or the motiue to incourage vsus to the performance of this dutie, for in due season we shall reape, if we faint not, as if he should say more fully, thus, Let vsus be assured of this, that continuing and increasing in well doing, our labour is not lost, nor spent in vaine. 1. Cor. 15. 58. for though we imagine that we labour in vaine, and spend our strength in vaine (as the Prophet speaketh) 5yet our worke is with the Lord, and our labour with our God, Esay, 49. 4. And albeit we may seeme to our selues and others to cast away our goods in beeing beneficiall vntounto some, and (as the wiseman speaketh) to sowe vponupon the waters; yet after many daies we shall finde them againe. Eccles 11. 1. In the motiue there 10be three things contained. First, the reason it selfe, which is a promise of reward We shall reape. Secondly, the circumstance of time, when this haruest shall be reaped, we shall reape in due season. Thirdly, the condition that is required on our parts, that 15we may reape, if we faint not. Of these in order, and first of the reason or promise it selfe.

Whereas the Apostle to the ende we may not be wearie of a good course, doth encourage vsus to proceed on, by setting before our eies the promised reward, I gather, that we may encourage, 20animate, and excite our selues to the performance of all good duties, by the consideration of the heauenly haruest which we are to reape, and the crowne of glorie we are to receiue after this life; as the husbandman doeth sowe in hope that he shall reape: and though seed time be painefull and chargeable 25vntounto him, yet he giueth not ouer for all that, but comforteth himselfe with the expectation of the haruest, which will fully quite his cost, and recompence his labour. That this is a truth, it may appeare by sundrie arguments: by precept, by promise, by practise, by reasō. For precept. It is the cōmandemēt of Christ we 30should make vsus friends of vnrighteous māmon, or of the riches of iniquitie, that when we shall want, they may receiue vsus into euerlasting Tabernacles, Luk. 16. 9.

For promise, besides this place (which is very pregnant to the purpose) Paul exhorts seruants that whatsoeuer they doe, they would doe it heartily, as to the Lord, and not to men, knowing that of 35the Lord they shall receiue the reward of inheritance. Coloss. 3. 23, 24. And generally what good thing soeuer a man doth the same shall he receiue of the Lord, whether he be bond or free. Eph. 6. 8. He that forsakes father and mother, &c. for Christs sake, shall receiue p. 580a 100. fold more in this life, and in the world to come life euerlasting. Math. 19. 29. These and the like promises were to no purpose, if it were not lawfull for vsus to looke to the reward, & if we might not by considering of it, incite and stirre vp our selues, to greater alacritie in the course of Christianitie, in making vsus more seruent and frequent in the duties of pietie.

Thirdly, it may be prooued by the practise of the saints of God: Abraham was contented to forsake his natiue countrie at the commaund of God, and to dwell in a strange land, yea and that in tents, because he looked for a cittie hauing a foundation, whose builder and maker is God, Ebr. 11. v. 9. 10. Moses esteemed 10the rebuke of Christ greater riches then the treasures of Egypt, because he had respect vntounto the recompence of reward, v. 26. Christ (whose example is without all exception, beeing exemplum indeficiens as the Schoole-men speake) did sweeten the bitternes of the crosse with the consideration of the glorie which a little 15after he was to inioy, for so the Apostle saith, that for the ioy that was set before him, he endured the crosse, & despised the shame. Ebr. 12. 2. The Colossians are commended by the Apostle, for that they continued, and increased, in faith to God, and louelove to mā, 20for the hopes sake that was laid vp for them in heauen, Coloss. 1. 5. And Paul shewes this to hauehave beene the practise, and to be the dutie of all the saints of God, so to runne that they may obtaine, 1. Cor. 9. 24.

Lastly, it may be prooued by reason. For first, that which is the end of our actions, ought to be considered of vsus, as a means 25to stirre vsus vp to the attaining of this ende: therefore seeing the ende of our faith, and hope, is eternall life. Rom. 6. 22. Ye hauehave your fruit in holinesse, and the end euerlasting life. 1. Pet. 1. 9. Receiuing the reward of your faith, the saluation of your soules. Therefore we may, nay we ought to cast our eies vponupon it, & to direct 30all our actions for the attaining of it. Secondly, if the labourer worke, not in regard of the common good onelyonly, but also with respect of his wages: he that runneth a race, to attaine the garland: if the husbandmen set and sow, plant and plowe, in hope to reape a haruest, & to receiue some fruite of his labours: It is 35lawfull for Christians also to doe good in regard of eternall reward, for that is the Apostles reason, 1. Cor. 9. 25. They that trie masteries abstaine from all things, that they may obtaine a corruptible crowne: but we for an vncorruptible. It is Saint Iames his p. 581reason, Iam. 5. 7, 8. as the husbandman waiteth for the pretious fruit of the earth, and hath long patience for it, vntill he receiue the former and the latter raine; So must we be patient, and settle our hearts, for the comming of the Lord draweth neare, and he will recompence eueryevery man according to his workes. Thirdly, if it be lawfull for a man to abstaine from sinne, for feare of eternall 5punishment, and torment in hell, (as we know it is,) Matth. 10. 28. then it is lawfull to doe good, in hope of eternall reward. It will be saide, that it is the propertie of a mercenarie hireling to looke for reward I answer, it is the propertie of a hireling to 10looke onelyonly, or principally for his hire, either not minding the glorie and honour of God, or lesse respecting it, then his owne priuate aduantage; so that when the hope of his gaine is gone, he leaueth his charge, and flieth away: like the Popish Monks, who were right hirelings indeede: for they minded nothing but 15their owne commoditie, according to the old saying, No penie, no Pater noster. But to looke to the recompence of reward in the second place, after the glorie of God, the performāce of our dutie, and discharge of a good conscience, is no propertie of a hireling; seeing God hath promised to giuegive to them which by 20continuance in well doing, seeke glorie, and honour, and immortalitie, eternall life. Rom. 2. 7.

By this that hath beene said, we may see the impudencie of the Rhemists, who in their marginall notes vponupon Luk. 14. 1. Ebr. 11. 26. and Apoc. 3. 5. doe notably slander vsus and our doctrine, 25in auerring that we teach, that no man ought to doe good in respect of reward: the like may be said of Cardinall Bellarmine, de Iustificat. l. 5…8. de Iustif & mer. Sect. 4. memb. 5. concl. 15.Bintfeldius, and others. For this is our constant doctrine, that we may, and ought, to stirre vp our dulnes to all chearefulnes, in the discharge of our dutie, by setting before our eyes the reward 30which is promised. Yet so, as that we ought not onelyonly, nor principally, to respect the reward: for the zeale of Gods glorie, the care and conscience we hauehave to discharge our dutie, ought rather to mooue vsus to be plentifull in good workes (in lue of thankfulnes vntounto God for the riches of his merciemercy) then the 35greatnes of the reward; seeing we ought to do our dutie, though there were no heauen, no hell, no reward, no punishment, no Deuill to torment, no conscience to accuse; the very louelove of God ought to constraine vsus. 2. Cor. 5. 14. And here we must with thankfulnes acknowledge the endles louelove and merciemercy of God p. 582towards vsus, seeing that, when he might exact strict obedience without any promise of recompence for our labour: nay, when he might shiuer vsus in pieces with his yron scepter, yet as Abashuerosh did to Queene Esther, he holdeth out his golden scepter vntounto vsus in the preaching of the word, that we might lay hold of it, and by it apprehend eternall life. Yea it pleaseth him 5to winne vsus by gifts, to incite vsus by rewards, to allure vsus by promises, in giuing his word, that if we giuegive we may looke to receiue (though not for our merits, yet through his mercy:) if we bestowe transitorie goods, we shal receiue a durable substance. If a cuppe of cold water, Gods kingdome. Matth 10. 12.

The second generall point, is the circumstance of time, when we shall reape, to wit, in due time. This due time may be vnderstood in part of this life: for godlines hath the promise of this life, as well as of the life to come, and the works of merciemercy hauehave beene euen in this life recompenced to the full. The widow 15of Zanepta for entertaining the Prophet Eliah, was miraculously sustained in the dearth: the meale in her barrell did not wast, and the oyle in her cruise did not diminish. 1. King. 17. 16. And so the Shunamite for the like kindnes shewed to the Prophet Elizeus, beeing barren, obtained a sonne: and when he 20was dead, shee obtained him to life againe, 2. King. 4. as the widow of Sarepta did hers at the praier of Eliah. 1. King. 17. 23. Foras God doth alwaies giuegive to his children in this life the first … of his spirit: so he doth often giuegive them the first fruits of their labours, as a tast of their future felicitie, and an earnest of 25that happines which after they shall fully enioy. Our Sauiour Christ saith, he will reward them an hundred fold in this life. Matth. 19. But this due time is properly meant of the life to come, which hath two degrees, the first is at the day of death, when the soule entreth into happines: the second, at the day of 30iudgement, when both soule and bodie (beeing reunited) shall be put in full possession of eternall glorie, and felicitie: for then they shall be rewarded according to their workes; not so much as a cuppe of cold water which they hauehave giuen to releeue the 35Saints of God, but shall be recompenced to the full. Matth. 10. 42.

Use. Seeing God hath set downe a set and certen time when we are to reape, it is our dutie with patience to expect it, as the husbandman doth; who hauing sowed his field doth not looke p. 583for a croppe the next day, or weeke, or monethmonth: but patiently expecteth the haruest, that he may receiue the pretious seede of the earth. For he is too vnreasonable, who hauing sowed in September, looketh for a croppe in October: he must waite for the monethmonth of August, till the haruest, and in the meane time indurestorme and tempest, winde and weather, snow and raine, 5haile and frost. So we must sow our seede, and sow plentifully, still expecting the fruite of our labour with patience, till the great haruest come, the great day of retribution, in which God will seperate the wheat from the chaffe; gathering the one into 10his garners, and burning vp the other with vnquenchable fire. Matth. 3. 12. Let vsus consider the example of God, who doth patiently expect, and (as I may say) waites our leisure when we will turne vntounto him, that he might hauehave merciemercy vponupon vsus. Esa. 30. 8. he waiteth at the doore of our hearts, and standeth knocking to be let in, Apoc. 3. 20. nay he calleth vntounto vsus standing without, 15Open vntounto me my sister, my louelove, my doue, my vndefiled: for my head is ful of dew, and my lockes with the droppes of the night. Cant. 5. 2. Wee vntounto thee Ierusalem, will thou neuer be made cleane? when will it once be? Ier. 13. 27. More particularly, Gods wayting and 20expecting is set downe in Scripture by sundrie degrees. First, he waiteth all the day long. Esa. 65. 2. I hauehave stretched out my hand all the day long, to a disobedient and gainsaying people. Secondly, fourtie daies together, Yet fourtie daies, and Niniue shall be destroied. Ion. 3. 4. Thirdly, all the yeare long, as the husbandman 25doth; I looked for grapes, and loe wild grapes. Esa. 5. 4. Fourthly, he expecteth our amendement, many yeares together. Luk. 13. 7. Behold, these three yeares hauehave I come and sought fruit on this figtree, and find none. Fifthly, the Lord suffered the manners of the Israelites fourtie yeares in the wildernes. Psal. 95. 10. Act. 13. 30foreign, not foreign, as some would hauehave it.18. Sixtly, the long sufferance of God (as Peter saith, 1. Epist, 3. 20.) did patiently expect the conuersion of the old world, all the while the Arke was in preparing for the space of an hundred and twentie yeares. Seuenthly, he expected the Canaanits, and Amorits, for the space of foure hundred yeares, yea he suffered 35all Gentiles to wander in their owne waies, and in the vanitie of their minde almost for three thousand yeares together. Act. 14. 16. Now if God be so patient in expecting our amendement from day to day, from yeare to yeare; we ought to be patient in expecting the accomplishment of his promises day p. 584after day, and yeare after yeare, as we are commanded. Habac. 2. 3. Though the vision tarie, yet wait for it, for it shall surely come, and shall not stay: and though it be long before we reape any fruit of our labours, yet let vsus with patience expect it, for in due season we shall reape, if we faint not. For, if God wait vponupon vsus, 5not for his owne good, but for ours; what a shame is it, that we will not waite vponupon him, in tarrying his good leisure, for our owne good? The dumme and s…nsles creatures may set vsus to schoole in this point: for they expect with a feruent desire to be deliuered from the bondage of corruption, into the glorious libertie 10of the sonnes of God. Rom. 8. 19, 20. and as the word signifieth, they expect with a longing desire, euen with thrusting forth their foreign.heads, as the poore prisoner that is condemned doth, who eftsoones putteth forth his head out of the window, in a continuall earnest expectation of the gratious pardon of the Prince. It 15is our parts therefore to waite as Dauid did, who saith of himselfe, Psal. 69. 3. I am wearie of my crying, my eyes faile me whilst. I waite for my God. For if we giuegive ouer our patient expecting, and faint in our minds, seeking to anticipate this DVE TIME, this period which God hath prefixed in his vnchangeable will, 20(more immutable then the lawes of the Medes and Persians) a thousand to one but we runne for helpe, either to the witch of Endor, as Saul did, 2. Sam. 28. or to the wizzard of Pethor, as Balack did, Numb. 22. or to the sorcerer and figure-flinger of Babel, as Nebuchadnetzer did, Ezek. 21. 21. or if all these faile, 25(as commonly they doe) we either breake out into open blasphemie, as the king of Israel did, 2. King. 6. 33. Behold this euill commeth of the Lord, should I attend on the Lord any longer? or in the depth of discontent, we play the desperate part of Razez, and lay violent hands vponupon our selues. 2. Macchab. 14. 41.

The third thing to be considered, is the condition required on our part, that we may reape in due time; set downe in these words, if we faint not. The wordes in the originall are thus: we shall reape in due time not fainting: which may be (and are of …some) taken in a double sense: either as a promise, or as a condition. 35foreign. a Occumen. in hunc locum, & alii.As a promise, thus, If we be not wearie of well doing, we shall reape in due season without all fainting and wearines, either to the bodie, or minde, that is, we shall reape with all ioy and comfort, as it is Psal. 126. 5, 6. They that sow in teares, shall reape in ioy: and they that went weeping and caried pretious seede, p. 585shall come againe with ioy, and bring their sheaues with them. As a condition, that if we continue constant in well doing to the end without fainting, we shall reape in the time that God hath appointed: and in this sense it is to be taken in this text, to wit conditionally, as it is well translated, if we faint not.

We are further to consider that there is a double fainting, 5one of the bodie, another of the minde. The bodily fainting which commeth by labour, and toyling, is not here meant, seeit doeth nothing impeach the goodnesse of the worke, (it is an argument rather of the soundnesse and sinceritie thereof:) but the spirituall fainting is that which is to be seared, because it 10maketh our labour all in vaine. And this spirituall fainting is two fold: the first is, the slaking and remitting some what of our course, and this hath, and doeth befall the Saints of God, as we may see in the example of the Church of Ephesus, which left her 15first louelove. Apoc. 2. 4. Yea all the saints of God hauehave their turbida intervalla, troubled and distempered fits, sometime in the full, sometime in the wane, sometime zealous and forward in the seruice of God, sometime againe heauie and backeward, &c.

The second is such a fainting & languishing, that we cleane 20giuegive ouer our course, of which Paul speakes, 2. Cor. 4. 16. therfore we faint not, but though our outward men perish, yet the inward man is renewed daily. And the author to the Hebrewes, we must consider Christ, who endured such speaking against of sinners, least we should be wearied, and faint in our soules. Heb. 12. 3. And againe, 25ver. 5. Despise not the chastening of the Lord, neither faint whē thou art rebuked of him. This fainting is meant in this place.

Whereas Saint Paul saith we shall reape, if we faint not, he signifieth, that we must perseuere and continue to the ende, otherwise we cannot looke to reape the haruest of eternall happinesse. 30It is nothing but constancy and continuing in well doing, Finis coronatopus. Of all ve…tues it is onelyonly constancie is crowded. Non caepisse, sed persecisse virtutis est.that doeth crowne all our good works. Be constant (saith our Sauiour Christ to the church of Smyrna, Apo. 2. 10.) and I will giuegive thee the crowne of life▪ Ierome saith, It is the propertie of true vertue, not to beginne well, but to ende well. Paul blameth these Galatians for beginning in the spirit and ending in the 35flesh: and Christ shewes what a shame it is to him that beginneth to build and cannot finish it: it is as good neuer a whit as neuer the better: nay his condition is better that never began, then that of Iudas, whose end was worse then his beginning. p. 586Leuit. 3. 9. the taile of the sacrifice was commanded to be offered vponupon the altar, by which was signified, that in eueryevery good worke we must not onelyonly begin, but continue in it to the end, and sacrifice the ende of it to God, as well as the beginning: otherwise we loose our labour, and misse our reward, therefore Saint Iohn biddeth vsus looke to our selues, that we loose not the 5things which we hauehave done, but that we may receiue a full reward. 2. Ioh. v. 8. The labourers in the vineyard came at sundry times, some in the morning, others at the third, others at the sixt, and ninth, others at the twelfth houre of the day, yet none receiued 10the labourers wages, but those that continued in the worke to the ende, Matth. 20. God is Alpha and Omega, and therfore requireth a good ende, as well as a good beginning, and it is our dutie not onelyonly to obey the commandement of Christ, venite ad me, come vntounto me, Matth. 11. 28 but that also, manete in me, abide 15in me, Ioh. 15. 4. for he onelyonly that continueth to the ende shall be saued. Matth. 24. 13.

Further, whereas the Apostle saith, we shall reape, if we faint not. It may be demanded, whether the Saints doe so faint at any time, that they finally fall away? To which demaund I answer 20in a word, that they doe not, nay they cannot totally and finally fall from grace. For first, if any thing should make them fall away, it is sinne; but they cannot sinne, because the seede of regeneration and grace remaineth in them. 1. Ioh. 3. 9. And though the Church sleepe, yet her heart waketh, Cant. 5. 2. And if any 25thing make them faint, it is affliction and persecution, but these and all other crosses worke together for the best vntounto them that louelove God, Rom. 8. 28. And therefore these are no hinderances but furtherances rather to their saluation. Secondly, they are built and founded vponupon the promise of God, I will put my spirit 30into their hearts, so that they shall not depart from me. Ierem. 32. 40. Therefore Christ doth so preserue them by his power, preuent them by his grace, guard and guide them by his spirit, that they shall neuer fall away, and that none shall plucke them out of his hand. Ioh. 10. I adde further, that they are built vponupon the 35trueth and fidelitie of his promise, God is faithfull and wil not suffer you to be tempted aboue that you be able, but will giuegive the issue with the temptation, that ye may be able to beare it. 1. Cor. 10. 13. Thirdly, vponupon the praier of Christ, who praied that they might be kept from euill. Ioh. 17. 15. that they might be one in the Trinitie, p. 587as he in the father, and the father in him. v. 21. that they may be with him, and see his glorie. v. 24. Now Christ was alway heard in that which he praied for. Ioh. 11. 42.

Lastly, vponupon the life of Christ, which is communicated to all his liuing members, Gal. 2. v. 20. When Christ which is their life shall appeare, then shall they also appeare with him in glorie. Coloss. 53. 4. Quest. If they cannot altogether faint and fall away, why doth the holy Ghost make a doubt of it, as though they might? Ans. It is the will of God to mooue vsus to perseuerance, and to stirre vp our dulnesse by such speeches, that we should not be 10wanting to our our selues in the vse of the meanes.

10. While we hauehave therefore time let vsus doe good vntounto all men, 15but specially to them which are of the houshold of faith.

In these words the Apostle doeth iterate the conclusion propounded in the sixt verse, as also in the ninth verse immediately 20going before; that we should doe the good we can, while we hauehave time; and withall he doeth illustrate it both by the obiect to whome we must doe good, and by the circumstance of time, howe long we must continue therein. And herein he answereth a secret demande, which might be made vponupon the former 25rule, for whereas it might be thought that the Gentiles which professe not the same religion with vsus, were to be neglected, or at least, not so respected (as we reade, Act. 6. v. 1. the Gretians were neglected of the Ebrewes in their daily ministerie) the Apostle answereth, that we must not restraine our boū tie 30and goodnesse onelyonly to those that are of the same religion with vsus, but enlarge it vntounto all, We must doe good vntounto all men, but specially to them of the houshold of faith.

In the words we may consider three things First, the dutie it selfe, Let vsus doe good Secondly, the obiect or persons to whome we must doe good, which is laid downe comparatiu…ly, we must 35doe good to all, but specially to those that are of the houshold of faith. Thirdly, the circumstance of time, when and how long we are to doe good, whilest we hauehave time; of these in order, and first of the dutie.

p. 588This generall dutie of doing good is recommended vntounto vsus by sundrie arguments. The first may be taken from the maine ende and scope of a mans life in this world, which as Paul signifieth in this place, is nothing else but to doe good: and this doing of good standeth in three things: the first concerneth God, in praysing, magnifying, and adoring his holy name. Dauid 5had an eie to this ende, when he desired to liue for no other ende, but that he might praise God, O let my soule liue and it shall praise thee. The second concerneth our selues, in seeking the kingdome of God, and the righteousnesse thereof, by making 10our calling and election sure by good, 2. Pet. 1. 10. This ende of a mans life Salomon intimateth, when he saith, Let vsus heare the end of all; feare God and keepe his commandements, for this is the whole dutie of man. Eccles. 12. v. 13. The third concerneth our brethren, in doing good vntounto them so farre forth as possibly 15we can in the compasse of our calling: for it is the ende of eueryevery mans calling, in seruing of men to serue God; and this is that which Paul vrgeth in this place, to be beneficiall vntounto all.

The second may be taken from the example of God himselfe. We must doe good to them that hate vsus, that we may be the 20children of our heauenly father. Matth. 5. v. 44, 45. For we are more conformeble vntounto God in doing good vntounto others (it beeing an essentiall propertie in God to doe good to eueryevery man, seeing that eueryevery creature doth drinke, or at least taste of the sweet cuppe of Gods goodnesse. Psal. 145. v. 9.) then in receiuing 25good from them: for he receiueth nothing from vsus, as Dauid saith, My goodnesse reacheth not to thee, Psal. 16. v. 2. To the exāple of God we may add the exāple of godly kings. The cheifest praise and commendation of Hezekiah, and Iosiah, is noted by their goodnesse. Concerning the rest of the acts of 30Hezekiah and his GOODNESSE, they are written—2. Chron. 32. 32. Concerning the rest of the acts of Iosiah & his GOODNESSE, doing as it was written in the Lawe of the Lord, beholde, they are written—2. Chron. 25. 26, 27. And this excellent name of goodnesse or bountifulnesse, was (as 35it may seeme) by the Lawe of nations, ascribed to Princes and Potentates, in that it best beseemed them, as in name, so in the vertue it selfe, to expresse the diuine nature of God by, and therefore they were called foreign, that is, bountifull benefactors, or gratious Lords. Luk. 23. 25.

p. 589The third is drawne from testimonie, diuine, and humane. Our Sauiour Christ saith, It is a blessed thing to giuegive, rather then to receiue. Act. 20. 3. that is, to doe good, rather then to receiue good. aaOrat 27. d… pauperum amore, foreign.Nazianzen saith, that a man doth resemble good in no propertie so much as in doing good. And the heathen Orator 5Demosthenes could say, that bbforeign. Bonum prophylacticum vel conservativum: congregativum: communicativum.doing of good, and speaking the truth, makes vsus most like to God himselfe.

But to consider this more particularly. Goodnes is threefold. Preseruing, Vniting, Communicating: in all which particulars we are to practise this dutie. And first, for the preseruing goodnes: we must doe good not onelyonly to our selues, but to others also, in 10labouring to keepe and preserue them from the contagion of finne, from falling from grace, or backsliding from their holy profession, by all good meanes, as by good example, and by gratious speeches seasoned with salt, &c. as Barnabas did, who comming to Antioch and seeing the grace of God that was giuen 15them, was glad, and confirmed them therein, exhorting them that with purpose of heart they would cleaue vntounto the Lord. Act. 11. 22. and for this cause (as I take it) it is added, v. 23. that he was a good man, and full of the holy Ghost, and faith.

The Vniting goodnes, is likewise to be practised, in setting 20men at Vnitie, in reconciling those that are at variance, in making peace and amitie, where there is nothing but enmitie and dissention: for, for this cause Christ calleth peace-makers, the children of God. Matth. 5. 10. because herein they liuely resemble the goodnes of God their heauēly father, as any sonne doth 25resemble any qualitie or propertie in his naturall father: for he maketh men to be of one minde in one house. Psal. 67.

The Communicating goodnes (beeing especially vnderstood in this place) hath foure degrees. First, for temporall things we must communicate to the necessities of the Saints, Rom. 12. 13. 30And for spiritual blessings we must remēber the saying of Peter, Let eueryevery man as he hath receiued a gift so minister the same vntounto others as good disposers of the manifold grace of God. 1. Pet. 4. 10.

Secondly, we must be plentifull in the workes of merciemercy, not contenting our selues with this, that we are beneficiall to some 35in releeuing them in their wants and necessities: but we must be rich in good workes. 1. Tim. 6. 18. Charge them that are rich in this world, that they be not high minded, that they doe good, and be rich in good works, readie to distribute and to communicate. We p. 590must be like Tabitha (or Dorcas) who cloathed the poore with the garments which shee made at her owne proper cost and charges, Act. 9. 39. and for this cause the holy Ghost giueth this testimonie of her, that shee was rich or full of good works & almes which shee did. v. 36. like to the vertuous woman, Prou. 31. 20. who openeth the palme of her hands to the poore, and stretched 5out her hands to the needie: like Iob, of whome it is said that the loynes of the poore blessed him. Iob. 31. 20.

Thirdly, we must be much in goodnes (as the Scripture speaketh of God) that is, abundant in goodnes, in communicating 10vntounto others abundantly those blessings which the Lord hath stored vsus withall: not onelyonly in louing our brethren, for which the Thessalonians are commended, that their louelove one towardes another did abound; but in a liberall supplying of their wants, as Paul exhorts the Corinthians, that as they did abound in faith and louelove, so they would abound in rich liberalitie. 2. 15Cor. 8. 7. as good Obadiah did, in spending his liuing, and venturing his life, in hiding an hundred of the Lords Prophets, from the furious rage of wicked Iesabel. 1. King. 18. 13.

Lastly, we must be exceeding or superabundant in goodnes; in exceeding measure (if it may be) in doing good: like the poore widow who had rather want her selfe, then be altogether wanting in contribution to the treasurie of the Lords Temple: and therefore though it was but two mites which shee cast into the Corban, yet Christ preferred it before all the 25rich mens offerings beeing put together, in that they gaue of their superfluitie, but shee of her penurie, cast in all that shee had, euen all her liuing. Luk. 21. 4. It is well said by S. Ambrose: We must releeue the wants of others according as we are able, and sometime 30Offic. l. 2 c. 28. Necessitates aliorum quantū possnmus iuvare debemus, & plus interdū quam postumus.euen aboue our abilitie, as Paul witnesseth of the Corinthians to their great commendation, that to their power, & beyond their power, they were willing, 2. Cor. 8. 3.

Further, in doing good, we must obserue these rules. I. We must doe good of that onelyonly which is our owne: for we 35may not cut a large and liberall shine of another mans loafe (as the common saying is) we may not steale from one, to giuegive to another: or deale vniustly with some, that we may be mercifull to others: or robbe Peter, to cloath Paul. The Lord abhorreth euen burnt offering, if it be of that which is gotten by rapine p. 591and ooholocaustum de rapina.spoile. Esa. 61. 8. and hence it is that Dauid would not offer burnt offering without cost, of that which was not his owne. 1. Chron. 21. 24.

II. We must doe good with chearefulnes and alacritie, for God loueth a chearefull giuer. 2. Cor. 9. Ambrose saith fitly and Offic. l. 1 c. 30. Beneficentia ex benevoleutia munate debet, affectus …uus nomen imponit operi tuo.finely to this purpose, Well-doing ought to proceede from wellwilling: 5for such as thine affection is, such is thy action. Therefore if we giuegive, we must doe it freely, otherwise it is no gift: for what more free then gift? therefore we may not play the hucksters in doing good, for that doth most blemish the excellencie of 10the gift: for as Lactantius saith, Danda beneficia non foeneranda.Instit. divin. lib. 2. cap. ….

III. We must so doe good, as that we doe not disable our selues for euer doing good; but may continue in well doing, and as the Psalmist speaketh, bring forth more fruit in our age. Psal. 92. 14.Ps 92:14Salomon commands that the streames of our wells should flow to others, yet so, as that the fountaine be still our owne. Psal. 112. 5. 15Prou. 5. 15.Prov 5:15A good man is mercifull, and lendeth, and will guide his affaires with iudgement, that is, he will so discreetly dispose and order all his actions, as that he will keepe himselfe within his compasse; so beginning to doe good, as that he may continue: therefore 20the wise man saith, In the house of the wise there is a pretious treasure, and oyntment, but a foolish man deuoureth it. Prou. 21. 20. All the disciples that were at Antioch, sent succour to the brethren which were in Iudea, in the great famine that was in the time of Claudius Cesar, yet eueryevery man according to his abilitie. Act. 11. 2529. for according to Pauls rule, we must not so giuegive, that others be eased, and we our selues pinched. 2. Cor. 8. 13.

IIII. We must doe all the good we can possibly within the compasse of our callings, and hinder all the euill. It will be said, God (whose example we are to follow) doth not all the 30good he can, neither doth he hinder all the euill. Therefore we are not bound to doe all the good, or preuent all the euill we can. I answer, in this particular we are not to imitate the example of God, and that for three causes. First, because we are subiect to the law, Thou shalt not doe euill that good may 35come of it. Rom. 3. 8. whereas God is not bound nor subiect to any Law, no not to his owne law, but is aboue it, and hath power to dispence with it. Secondly, because he is able to draw good out of euill, light out of darknes; which we cannot doe. Thirdly, because God is the Generall good, p. 592we particular. Now there is great difference betwixt these two, for it belongs to the nature of the particular good, to procure all the good that may be simply to eueryevery one, & to hinder all euill: whereas to the nature of the generall or vniuersall good, … things appertaine. First, that all things should be good in some measure of goodnes. Secodly, that some things should be better 5then others. Thirdly, that those things that are defectiue in goodnes, that is, euills, should be ordayned to the common good: as in a well ordered house, all the parts thereof are good in their kind. Secondly, some better then others, as Paul saith, In a great house there are vessells of gold and siluer, of wood and 10stone, some for honour, and some for dishonour. 2. Tim. 2. 20. Thirdly, those that are destitute of goodnes, as sinkes, draughts, and other like places (seruing for base, though necessarie vses) are ordained to the common good of the whole house, which it cannot want. And therefore if the master builder (to preuent 15these particular euills) should leaue them out of his building, he should preiudice the common good of the whole house, which cannot be without them.

Thus much of the first part, namely the duty: Now I proceede 20to prosecute the second, which shews first to whome we must do good, and secondly the order to be obserued therein. We must do good vntounto all, but specially to those which are of the houshould of faith. Touching the first; It may seeme, that some among the Galatians were of the Pharises mind, who thought 25they were bound to louelove their friends, but not their enemies; or of this perswasion that they were not bound in cōscience to do good vntounto the healthen amongst whom they liued, as being professed enemies of Christ, & opē persecutors of his Church. But Paul teacheth thē & vsus another lesson, whē he cōmands vsus 30to do good vntounto all, sutable to that of our Sauiour Christ, louelove your enemies, blesse them that curse you, doe good to them that hate you, pray for them that hurt you and persecute you. Matth. 9. 44. Let vsus consider the good Samaritans practise: Albeit there was mortall hatred betwixt the Iewes and the Samaritans. Ioh. 4. 6. Yet 35he seeing his deadly enemie wounded and halfe dead, had compassion vponupon him; powred wine and oyle into his soares, bound vp his woundes, set him on his owne beast, brought him to an Inne, and made prouision for him; the like ought we to doe, euen to our enemies, as occasion shall serue. Luk. 10. 30. For if p. 593we must doe good to our enemies beast, his oxe or asse going astray, in bringing him home againe; Exod. 23. 4. Much more ought we to doe good to our enemie himselfe. For the more beneficiall and communicatiue we shewe our selues to be, the greater goodnesse we shewe to be in vsus, as the fountaine which powreth forth his streames vntounto all, and the candle which standeth 5vponupon a candlestieke shineth vntounto all, and not to it selfe being couered with a bushell.

The reasons why we ought to doe good vntounto all, (euen to our enemies) are principally foure. The first may be taken from 10the grounds of louelove and beneficence, which are in all men, euen in the wicked themselues; nowe the grounds of louelove are specially three: the first is the image of God, which beeing in all men, yea euen in prophane persons in part, ought to be the loadstone of louelove to draw our affection vntounto it. The second is communion and fellowship in the same nature, and therefore 15we ought to be beneficiall vntounto men, because they are men; & though we will not doe good homini, yet we must doe it humanita…i, as the Philosopher said. The third is participation in the death of Christ, in that all men hauehave part in Christ as well as 20we (for any thing we knowe.) Secondly, God (whose example we are to followe, as hath beene said) is good, and bountifull vntounto all, causing his sunne to shine as well vponupon the badde as the good, and his …aine to fall as well vponupon Matth. 5. 45.Matt 5:45the ground of the vniust, as of the iust, beeing kinde vntounto 25the vnkind and to the wicked. Thirdly, we must doe to others as we would they should doe to vsus. Therefore if we beeing in distresse would be glad to receiue good at the hand of a wicked man, we ought in the like case to doe good vntounto him. Matth. …. ….Fourthly, our profession and the reward which we looke for, require this at our hands, for if we doe good vntounto them onelyonly 30that doe good vntounto vsus, or if we be friendly to those onelyonly that are friendly to vsus, what singular thing doe we? for euen the Publicans doe the like; and so hauing our reward here in this life, we can expect none other after this life. Matth. 5. 47.

The second point, (which containeth the order to be obserued in doing good,) is laid downe in these words, Let vsus doe 35good to all, but specially to those which are of the houshould of faith. By them of the houshold of faith, we are to vnderstand those which by faith are of the same familie with vsus, namely of the p. 594same Catholike church vponupon earth; the house of God beeing often put to signifie the Church of God, as 1. Tim. 3. 15. The house of God is called the Church of God, the ground and pillar of trueth. Ebr. 3. 2. Moses was faithfull in all Gods house, that is, his Church: and thus this phrase is expounded. Eph. 2. 19. Ye are no more strangers and forrainers, but citizens with the Saints, and 5of the houshold of God. So that by them of the houshold of faith, we must vnderstand onelyonly the faithfull; Indeed among men, not onelyonly children, but also man-seruants, and maide-seruants are counted to be of the family, but God accounts them onelyonly 10to be of his house, that are Saints by calling, and sonnes by faith. The rest are bastards and not sonnes, they are (it may be) in the house, but not of the house: for true sauing faith, doth characterize those that are of the familie of faith; euen as fanaticall dreames, fantasticall opinions, allegorizing of the literall sense of the scripture, denying the resurrection of the flesh, doe characterize 15those that are of the familie of louelove.

Hauing the meaning, cōsider the dutie, which is, to do good principally to the faithfull, the Saints & seruants of god, that is, we must do good vntounto thē before others, & more thē to others, 20which are not of the same familie, as Dauid saith, My well-doing reacheth not to thee, but to the saints that are in the earth, & them that excel in vertue. Psal. 16. 2, 3. For it is alone as if the Apostle should hauehave said, As it is fit and conuenient, that they that are of the same familie should be helpefull and beneficiall one vntounto 25another, rather then to those that are of another family: So it is requisite that those which are members of the same bodie, nay sonnes and daughters, brethren and sisters, hauing the same God for their father, the same Church for their mother, Christ for their elder brother, begotten of the same immortall seede, 30nourished with the same milke of the word, and looking for the same blessed inheritance: should rather be beneficiall one to another, then to those that are forrainers and strangers, no way linked vntounto them by the bond of faith.

Now the reasons why we ought especially to doe good to 35them of the houshold of faith, may be these. First, because God loueth all his creatures, specially mankind, most especially the faithfull, vponupon whome he doeth bestowe the riches of his louelove, yea himselfe also: for though God be good vntounto all, Psal. 145. 9. yet in a speciall sort he is good to Israel to them that are of a pure p. 595heart, Psal. 73. 1. He is a Sauiour of all men, specially of those that beleeue. 1. Tim. 4. 10. Secondly, because whatsoeuer is done to one of Gods saints is done vntounto him, Matth. 25. 44. Thirdly, in respect of the excellencie of their persons, in that they are sonnes of God, heires of his kingdome, members of Christ, Temples of the holy Ghost, &c.

Further, in that all the faithfull are called a houshold and a family, this teacheth vsus, that as we hauehave one bedde and one board, one bread to seede vponupon, and one cuppe whereof all drinke: so we should hauehave one minde and one heart, we should 10cleaue together, and hold together: for if they of the family of louelove ioyne together, why should not we which are of the familie of faith hold together? If those of the kingdome of darkenesse combine themselues together, as it is Psal. 2. 2. The kings of the earth band themselues, and the Princes are assembled together, a 15gainst the Lord, and against his Christ. Act. 4. 27. Doubt lesse against thine holy sonne Iesus, whome thou hast annointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, gathered thē selues together. Psal. 83. 5, 6, 7, 8. They hauehave consulted together in heart, and hauehave made a league against thee; The tabernacles of Edom, 20and the Ishmaelites. Moab, and the Agarims, Gaball, and Ammon, and Amalec, the Philistims, with the inhabitants of Tyrus: Ashur also is ioyned with them: they hauehave beene anarme to the childrē of Lot. How much more therefore ought the children of light to company and consort together? But the children of this 25world are wiser in their generation then the children of light. Nay the bruite beasts may condemne vsus in this point: for cattel heard together, sheep flocke together, fishes shole together, and (as the prouerbe is) birdes of a feather will flie together. What a shame is it therefore for vsus, that are of the same family 30of faith, to fall out, making a rent in the coate, and a diuision in the bodie of Christ, by seperating our selues one from another, in affection of heart, and practise of life?

Againe, this may minister comfort to all the faithfull beeing vnderunder the crosse, to consider that they are of Gods family; and 35therefore neede not doubt of the prouidence of God, but that he will prouide things necessarie for them; for he that prouideth not for his owne, and specially for them of his familie, hath denied the faith, and is worse then an infidell.

Lastly, in that the faithfull are called a familie, it shewes that p. 596they are but fewe, euen a handefull in comparison of the world; for what is a familie to a countrie or a kingdome? Indeed I graunt, if those of the family of faith, be considered by themselues, they are many. Matth. 8. 11. I say vntounto you, that MANY shall come from the East and from the West, and shall sit downe with Abrahā, Isaac, and Iacob in the kingdome of heauen. 5Nay they are innumerable. Apoc. 7. 9. After these things I beheld, and loe, a great multitude, which no man could number of all nations & kindreds and people and tongues, stood before the throne, and before the lambe, cloathed with long white robes, and palmes in 10their hands. But beeing compared with infidels, which shall be condemned, they are but fewe, Matth. 7. 13, 14. Enter in at the straite gate: for it is the wide gate and broad way that leadeth to destruction, and MANIE there be which goe in thereat: Because the gate is straite, and the way narrow, that leadeth vntounto life, 15and FEWE there be that find it. MANY are called, but FEW chosen. Here they are called a family, & a little flock. Luk. 12. 32. & a remnant. Rom. 9. 27. Let the Papists therfore brag of their Vniuersalitie and multitude, as much as they list, in the meane time, let not vsus feare to ioyne our selues to the litle flocke of 20Christ, and with them to goe on in the straite way to eternall life.

The order which we are to obserue in doing good to others, is else where more distinctly set downe in scripture: & it stands in these degrees. First, and principally, a man must do good to 25those of his familie, as to wife, children, seruants. 1. Tim. 1. 8. If there be any that prouideth not for his owne, and especially for foreign, not well translated, Namely.them of his houshold, he hath denied the faith, and is worse then an infidell. Secondly, after those of our familie, we must doe good to our parents and progenitors. 1. Tim. 5. 4. If any widow hauehave 30children or nephewes, let them (that is, those children or nephewes) learne first to shew godlines toward their owne house, and to recompence their parents. Marke, they must first do good to foreign, no… well translated Kinred.their owne house, and then in the second place to their parents, that is, their fathers & mothers, if they be children, their grandfathers and grandmothers, if they be nephewes. Thirdly, after 35the two former, we must doe good to our kinred. 1. Tim. 5. 8. If any prouide not for his owne—he hath denied the faith, &c. where by owne, we are chiefely to vnderstand, those poore widowes that are neare of blood, or kinred vntounto vsus; or generally p. 597all those that are of our kinred in the flesh, who are therefore called ours, because they doe more nearely concerne vsus, as being linked vntounto vsus, by the bond of nature. They that are of our kinred, are to be respected and releeued of vsus in the third place, if they be of the houshold of faith; otherwise, the Saints of God, which are neither kith nor kinne vntounto vsus, are to be preferred 5before them. Fourthly, of strangers and forreners, we are to doe good to the faithfull before others. Fiftly and lastly, we must be beneficiall to all, whether friends, or foes, of our kinred, or strangers, of the house of God or otherwise, as God in 10his prouidence shall offer them vntounto vsus: for so Paul saith, We must doe good vntounto all men. It will be said, we are to louelove all men alike (seeing we must louelove our neighbours as our selues:) and therefore we must doe good to all men alike, not respecting the faithfull more then others. I answer, our louelove of our brethren, 15is lesse or greater, either in respect of the obiect, in wishing a greater or a lesse good vntounto them: and thus we must louelove all men alike, in wishing to them eternall life: or in respect of the intention of our louelove, in hauing a greater desire of the good of some, then of othersome: and thus we are not bound to louelove, 20or to doe good to all alike. For as S. Barnard saith, Meliori maior affectus, indigentiori maior effectus tribuendus.

This doctrine inuested with the former examples, may shame the base, seruile, and beggerly liberalitie of the common sort of men, which professe the Gospel, whose hands are tied 25to their purses, and their hearts locked to their chests, who are so extremely miserable, that they neither doe good to others, nor yet to themselues. Secondly, it condemneth them which are so vnnaturall, that they forget all dutie to their kinred and acquaintance in the flesh. Thirdly, those who will doe good to 30none, but to those that hauehave done good to them: this is right the Pharisies righteousnes, to louelove our friends, and hate our enemies; the goodnes of the Publican, to lend to those of whom they look for the like. Lastly, those who are so full of the poison of malice and reuenge, that beeing once incensed, they can neuer, 35be appeased, till they crie quittance with those that offend them.

The third thing to be considered in the words is the circumstance of time; we must doe good to all, while we hauehave time.

Here sundrie points are to be obserued.

p. 598I. If we must doe good while we hauehave time, we must make a holy and profitable vse of our time, (the rarest iewell, and greatest of all earthly treasures) because time will not alway last: and therefore we must take time while it is time, seeing time and tide will tarie for no man. Let vsus consider what a 5shame it is, that the children of this world should be wiser in their generation then we, who professe our selues to be children of light. The mariner or sea-faring man who obserues wind and weather, taketh the oportunitie of the time: the trauailer or way-faring man takes day before him, and trauaileth 10while it is light. The smith striketh the yron while it is hot, for when it is cold, it is too late to strike. The Lawyer taketh his time, to wit, the Terme time, for the intertaining of his clients, and following of his suits: for when the Terme is ended, his time is gone. Now it is alway Terme-time with Christians, eueryevery 15present day, euen this present time, is their Terme-time: therefore if we will not shew our selues more carelesse & negligent, nay more absurdly foolish, or desperatly madde then all men, we must take the opportunitie that is offered to do good, and vse the pretious time which God in merciemercy affordeth vsus, to 20his glorie, our comfort, and the good of others. Time and opportunitie of doing good, is hieroglyphically resembled by Fronte capillata est, post est occasio calva.the head of a man that hath locks of haire before, which a man may take hold of, but hath none behind; whereby is signified, that when opportunitie is past, there is no possibilitie left to 25doe good. We must not therefore let slippe any good occasion, but take hold of it at the first, when it is offered. Hence it is that the Apostle, Eb…. 3. 13. biddeth vsus exhort one another daily, while it is called to day. And the wise man, Prou. 3. 28. Say not to thy neighbour, goe and come againe, and to morrow will I giuegive 30thee, if thou now hauehave it. For he may die, and so cannot come againe, or by thy delaying of him, may be discouraged from comming, or thou maist be hardened against him, or maist with the rich man in the Gospel, be suddenly taken away from thy riches, or thy riches taken from thee. Our Sauiour biddeth 35vsus walke in the light, while we hauehave light. Ioh. 12. 35.

II. If we must doe good while we hauehave time, we must obserue the Apostles golden rule, Eph. 5. 16. Redeeme the time: which is nothing els, but so to employ it, and vse the benefit of it, as that we suffer it not to slippe away from vsus without fruit p. 599or profit, either for sloth and idlenes, or by reason of vaine and transitorie pleasures, or other occasions of this life: but to gaine that time we formerly lost by negligence, with double diligence, yea to redeeme it with the losse of our ease, our pleasures, our profits. And we shall the better practise this dutie, if we consider that time is short, pretious, irrevocable: it is short, and 5therefore to be guided by diligence: it is pretious, and therfore to be redeemed by an high estimate and account of it, in not beeing too lauish of it: in bestowing it vponupon our friends, not vponupon our enemies: in placing it as a Iewell in our golden age, and wearing it in our newe garments, the robes of Christ his 10righteousnes, and not (as a pearle in a swines snowt) in the rotten ragges of sinne and wickednes. Lastly, it is irreuocable, and therefore it is to be redeemed by taking the opportunitie thereof.

III. Paul commaunding vsus to doe good while we hauehave time, would hauehave vsus know times and seasons; to obserue the shortnes of time, to number our daies that we may applie our hearts to wisdome. The not knowing and obseruing of time, is a sinne much inueighed against by our Sauiour Christ, Matth. 2016. 3. O hypocrites, you can discerne the face of the skie, and can ye not aaforeign.discerne the signes of the times? Luk. 12. 56. why bbforeign.discerne ye not this time? the Lord doth preferre the very bruit beasts before his people, because they know their appointed times and seasons, whereas his people knew not the time of merciemercy and grace, which was offered vntounto them. Euen the storke in the ayre 25knoweth her appointed times, the turtle, and the crane, and the swallow, obserue the time of their comming, but my people knoweth not the iudgement of the Lord. Ier. 8. 7. And Christ threatneth Ierusalem, that one stone should not be left vponupon another, because they knew not the time of their visitation. Luk. 19. 44. And verily 30of all follies and ignorances, this is the greatest, not to know the day of our visitation, the acceptable time, the day of saluation, when God offereth merciemercy, by rising earely and calling vsus by the ministerie of his word, and stretching out his hands all the day long. Rom. 10. v. 21. For if he stand at the doore of 35our hearts, and knocke by the sound of his word outwardly, by the motion of his spirit inwardly, by his threatnings, by his promises, by his iudgements, by his mercies, by his tolerance and long suffering, and yet for all that we will not open nor listen p. 600vntounto him, we shall stand with the fiue foolish virgins, and knock at his merciemercy gate, and say, Lord, Lord, open vntounto vsus, when it will be too late, when heauen shall be shut against vsus. Matth. 25. 11, 12. For, for this cause among others, they are called foolish virgins, because they considered not the time of the bridegroomes 5comming.

Here it will be saide, obseruing of time is forbidden, Gal. 4. 10. Ye obserue daies, and times, and moneths, and years, I am afraid of you, least I hauehave spent on you labour in vaine. Ans. There is a twofold obseruing of time, good, and euill; lawfull, and vnlawfull. 10Vnlawfull and superstitious, is either Iewish, or Heathenish: the Iewish, and superstitious obseruation of times, is, when religion is placed in the keeping of them, in an opinion that they bind the conscience to the strict obseruing of them, as their Iubilies, feasts of the Passeouer, of weekes, of Tabernacles, Calends, 15new moones, &c. Heathenish, when times are obserued in respect of good, or badde successe: as when men make two iiEgyptian daies.vnluckie daies in eueryevery monethmonth, in regard of health: when they count leape-yeare ominous, as Valentinian did, who beeing newly created Emperour, would not come forth and shew 20himselfe the bissext of Februarie. Not kkManse malū Maio cubere vulgus ait.to marrie in the monethmonth of May. To obserue Planetarie houres, and Climactericall yeares, the Horoscope or time of a mans birth, and the position of the heauens at that time. Both these kinds are forbidden. Paul was afraid of the Galatiās, first, because they obserued daies 25and moneths, & yeares, that is, Iewish ceremonies, & beggerly rudimēts. Secondly, because they obserued times or seasons, that is, heathenish superstitions mentioned before. And assuredly, besides the vnlawfulnes of this practise, it is also vaine euen in the iudgement of the heathens thēselues. Alexander the great commanded 30the Macedonian souldiers (which had not beene accustomed to fight in Iune, because it had beene ominous vntounto them) that they should call it Iuly, and so got the victorie ouer Darius. Lucullus beeing to fight with Tigranes vponupon an foreign.vnlucky day, in which Cepio was ouercome of the Cimbrians: 35foreign.I will (said he) make it fortunate to the Romanes, and got the victorie. And who knoweth not that the selfe same day hath beene fortunate or luckie to some (as they vse to speake,) vnfortunate and vnluckie to others? The same day was Crassus slaine by the Parthians, and Pachor king of Parthia taken by p. 601Ventidius. The same day was vntounto Pompey, the day of his birth, and the day of his death. The same day was to Fredericke the second, his coronation day, and his funerall day.

The lawfull obseruing of time is two-fold. Humane, Diuine, Humane is threefold, Naturall, Ciuill, Ecclesiasticall. Naturall is, the obseruing of the motion of the sunne, the moone, and the 5starres, whose reuolutions make times and seasons, daies, moneths, yeares: the obseruing of the foure quarters or seasons of the yeare spring, summer, autumme, winter. The Ecclipses of sunne and moone: the full moone, the wane, the change. The 10time of cutting of timber, of planting, sowing, &c. in obseruing whereof a great part of Astronomy, Philosophie, and husbandrie is imployed.

Ciuill is, when times are obserued in regard of pollicie, or of the good of the common wealth, as faire-times, market-times, 15tearme-times, &c. the spring, as fit time for Kings to goe forth to warre, 2. Sam. 4. 11. The keeping of Lent, fasting daies; Ember weekes, are all in a ciuill respect, for the breed of cattell, the maintenance of nauigation, and the plentie of all things.

Ecclesiasticall, when set times are obserued in the Church for 20order sake, without superstition, or opinion of worship: as among the Iewes the feast of Purim, Esth. 9. 26. the feast of the Dedication, Ioh. 10. 22. Amongst Christians, festiuall daies: as the feast of the Natiuitie, of circumcision, of the resurrection, & ascension of Christ: these and such like solemnities, appointed 25for our thankesgiuing and humiliation, are not vnlawfull, if they be enioyned by lawfull authoritie, and kept in good manner.

Diuine is, when vponupon the consideration of the shortnesse and vncertainetie of our liues, we prepare our selues against God 30shall call vsus, and so number our daies that we apply our hearts to wisedome. Psal. 90. Or, obseruing the day of Gods mercifull visitation, we take the opportunitie and vse the meanes that is offered, for our conuersion and saluation. Or, obseruing the time of Gods visitation in iudgement, and indignation, we 35hide our selues vnderunder the couert of his wings, Prou. 22. 3.

IV. Hence we learne, that there is no possibilitie of doing good or beeing beneficiall vntounto others after this life, for Paul foreign. Oecumen.biddeth vsus doe good while we hauehave time, thereby insinuating, that after death, all possibilitie of doing good is cleane cut off. p. 602The time allotted to doe good, beeing included within the limits of this life, The dead that die in the Lord rest from their labours, Reuel. 14. 13. Therefore no good workes are performed after this life. Paul beeing aged and readie to die, the tearme of his life beeing almost expired, saith, I hauehave finished my course, 2. Tim. 4. 7. which could not be truely said, if he were to performe 5any good workes after his death. 2. Cor. 5. 10. We must giuegive account for all things we hauehave done in the body, that is, in this life. Where it is to be obserued, that the Apostle speaking of all the workes whereof we are to giuegive account, doth confine them 10within the compasse of this life; therefore no workes can be done after this life be ended. Let vsus heare the testimonie of the auntient Cyprian to Demetr. Quando istine excessum est nullus locus poenitentia est, nullus satisfactionis effectus. Ierome. Dum in praesenti saculo sumus, siue orationibus, sine concilijs invicem posse nos coadinvari, cùm autem ante Christi tribunal venerimus, non Iob, 15non Daniel, nec Noe rogare posse pro quoquam, sed vnumquem que portare onus suum. And againe, In hac vita, licet nobis quod volumus seminare: quum transierit, operandi tempus auferetur, &c. Hence I gather two things. First, that the doctrine of Purgatorie is a meere fable, because there is no time after this life be ended, 20left to doe good, either to our selues or others, and therefore not to worke righteousnesse, to repent, or to satisfie the iustice of God, which the Popish sort say is done in purgatorie. But what should I stand to batter the paper walles of Purgatory, with the canon of the scripture, which were long agoe burnt 25to ashes, by the fire of the word?

Secondly, seeing all opportunitie, nay all possibility of doing good is confined in the compasse of this life, eueryevery man must followe the counsell of the wiseman Salomon, All that thy hand shall finde to doe, doe it with all thy power; for there is neither worke 30nor inuention, nor knowledge, nor wisedome, in the graue whither thou goest. Eccles. 9. 10. Dauid saith in the graue no man will or can praise God. And this is the cause wherefore Paul doth so instantly vrge all men to take the present opportunitie, Beholde, now is the acceptable time: behold, nowe is the day of saluation, 2. 35Cor. 6. 2.

V. Hence we are taught to account eueryevery day, euen this present day, as the day of death, or the day of iudgement: for we must doe all the good we can while we hauehave time, now our time p. 603is the instant, or present time, for we are vncertaine whether we shall liue till to morrow or no. Iam. 4. 14. Therfore looke what we would doe at the houre of death, if we were now at the last gaspe panting for breath, or if we did see Christ comming in the cloudes to iudgement; the very same thing we ought to do eueryevery day, with like zeale and feruencie of sp…t, to praise and 5magnifie the merciemercy and goodnesse of God; with like feare and trembling, to worke out our owne saluation and to seeke re conciliation; with like louelove and sinceritie of affection, to be beneficiall vntounto our brethren, &c.

VI. This doctrine meeteth with all miserable minded mē, who hauing great meanes and opportunitie of doing good yet let slippe, or rather cut off all occasions that might induce them thereto, who in a brutish minde like to the sw…ne, neuer doe good, nor profit any, till their dying day. I speake not against 15the laudible custome of bequeathing goods to go…ly vses, by a mans last will and testament; but against those that doe who …e men of g…d wile. bu… …ad deedelittle or no good all their life long, till the houre of death: Let these men consider, that as the late repentance of malefactours, a little before their death, is commonly but a ceremoniall repentance: 20so the funerall beneficence of those who giuegive little or nothing in all their life, is vsually no free, but a formall, and extorted gift: formall, in doing as others do…torted, in that it is giuen to stoppe the mouth of an accusing conscience; The vitall beneficence is that which God accounteth of, & by so much 25to be preferred before the other, but howe much it doeth more euidently declare a more liuely faith in the prouidence of God, and a more vnfained louelove of our brethren. Againe, they giuegive testimonie that they trust not in vncertaine riches, but in the liuing God. Lastly, they hauehave the benefit of poore mens praiers, 30(to whome they are beneficiall,) which otherwise they should want.

VII. The circumstance of time hath here the force of an argument, for it inforceth the exhortatiō much, that we should doe all the good we can, and take the benefit of the opportunitie, 35because time will not alway last: the holy Ghost in sundry places of scripture, from the consideration of the shortnesse of our time, enforceth the duties of faith, repentance, newe obedience, as 1. Cor. 7. v. 29, 30, 31. And this I say brethren, because the time is short, hereafter that both they that hauehave wiues, be as though p. 604they had none: and they that weepe, as though they wept not: and they that reioice, as though they reioyced not. Ebr. 3. v. 7, 8. To day if ye will heare his voice, harden not your hearts. and v. 13. Exhort one another daily, while it is called to day. The godly in all ages hauehave practised this dutie. Peter knowing that the time was at hand, that he was to lay downe his tabernacle, stirres vp himselfe to 5greater diligence in his calling, and saith, I will not be negligent to put you in remembrance of these things, so long as I am in this tabernacle, seeing I know the time is at hand that I must lay it down as our Lord Jesus Christ hath shewed me. 2. Pet. 1. 12, 13, 14. The Church praieth thus to God, Teach vsus to number our daies, that 10is, so to consider the shortnesse, vncertaintie, and vanitie of our life, that we may apply our hearts to wisedome, Psal. 90. 12. But wicked mens practise is cleane contrarie, for they take occasion vponupon the shortnesse of their time, to liue as they list, to take their pleasures, and to followe the lusts of their hearts: therfore 15they say, Let vsus eate and drinke, for to morrowe we shall die. Esay, 22. 13. Our life is short and tedious, and our time is as a shaddowe that passeth away—Come therefore and let vsus enioy the pleasures that are present. Wisd. 2. v. 1, 5, 6. And hence it is that some 20spend their time in eating and drinking, and going gorgeously, and faring delitiously eueryevery day; other in gaming, carding, dicing, rioting, revelling, & as (the tearme is) in swaggering, wherin they followe their father the deuill, who is therefore more full of wrath, knowing that he hath but a short time. Apoc. 25…2. 12. To these we may adde all such idle persons, as followe no vocation, or trade of life, but day after day, and yeare after yeare, are still deuising new pastimes (as they call them) to trifle the time away. These men hasten the iudgements of God, and pull it vponupon them before God inflict it. It 30is a great iudgement of God for a man to be in that case that in the morning he shall say, would God it were euening, and in the euening, would God it were morning. Deut. 28. 67. In this case is eueryevery idle loiterer, who through idelenes is wearie of himselfe, & grieued the time passeth away so slowly: and to these qui nihil agunt, we may ioyne them qui male agunt, and those also qui aliud 35agunt, all which are condemned in this text, & against them Titus the heathen Emperour shall rise in iudgement, and shall condemne them, because he remembring on a time as he fate at supper, that he had trifled away the day in doing nothing, p. 605said, Amici, hodie diem perdidi: Friends, I hauehave lost this day.

II Ye see how large a letter I hauehave written vntounto you with mine owne hand.

Here beginneth the Conclusion, beeing the third generall part of this Epistle, consisting of two parts: an Insinuation, in the II. verse, & a Recapitulation, in the verses following. He insinuateth 10himselfe into the minds of the Galatians by a twofold argument. First, from the largenes of his Epistle, Ye see how large a letter I hauehave written: secondly, from the instrumentall cause, in that he writ it with his owne hand, where he giues authoritie to it, and a kind of eminencie aboue his other letters. And in both, 15he commendeth his diligence, louelove, and care which he had of them.

The word translated, ye see, is ambiguous, and may be taken foreign.either as a commandement, See how large a letter I hauehave written: or as an assertion, Ye see—. The like ambiguitie is in the word 20foreign, Philip. 2. 5. and may be read either thus, amongst whom you doe shine: or, see that you shine as starres. It is not materiall In whether acception it be taken, seeing the sense is all one.

The first argument to mooue the Galatians to attention, and acceptation of Pauls paines, and good affection, is taken from 25the largenes of his Epistle. The word in the Originall translated large, is strangely wrested by sundrie interpreters, without foreign.cause: aain Psal. …18.Ps 18Hilarie referring it to the loftines of sentences: Hyperius to the profunditie and depth of matter: Ierome to the greatnes of the character: Chrysostome and Theophylact, to the badnes of his hand, as not beeing able to write well. H…imo to the Hebrew 30character in which he wrote: whereas the word doth not onelyonly signifie qualitie, but as properly quantitie, as Heb. 7. 4. Consider foreign.how great this man was. And the word that answereth vntounto it, signifieth as well quantitie, as qualitie. Coloss. 2. 1. I would ye foreign.knew what great fight I hauehave—. Iam. 3. 5. Behold, how great a thing 35foreign.a little fire kindleth? The plaine and simple meaning therefore of Paul, is this, that he neuer wrote so long an Epistle with his owne hand, vntounto any Church, as vntounto them. He writ indeede the Epistle to Philemon with his owne hand, but that was short p. 606in comparison of this. And he wrote larger Epistles to other Churches, as to the Romans, Corinthiās, &c. but by his Scribes, not with his owne hand. Therefore seeing this is the longest, and largest letter that euer Paul writ with his owne hand, it ought to be more regarded, and better accepted: So that as his paines were greater in writing, our diligence should be greater 5in reading, and obseruing the same.

This shewes Pauls great care of the Churches, not onelyonly when he was present, but when he was absent. How painefull he was beeing among them to winne them to the Gospel, how 10fearefull when he was absent from thē, least their minds should be loauened by false teachers: how faithfull both present and absent.

And it may serue as a president to all Pastours hauing cure of soules, to vse the like diligence, and conscience, in their Ministerie; 15that beeing absent in bodie from their charge vponupon necessarie occasions (as Paul was) yet they would be present in spirit with them: and present by their letters: that so they may testifie to all the world, that they hauehave a greater care of the flocke, then of the fleece.

It further teacheth vsus, that if the Minister beeing carried with discreete zeale for the good of the Church, goe further either in word, or writing, then he intended, or is thought fit by some: (as it seemes Paul did in this place, for what needes this large letter (may some say,) a shorter would hauehave done as well) 25that we are not to censure him, or limite and prescribe him. It had beene a great fault in the Galatians, if they had found fault with Paul for this his large letter; and in the Disciples & Iewes if they should hauehave blamed his long Sermon, which continued at one time, from morning, to night. Act. 28. 23. at another 30time, from the closing of the euening, till midnight. Act. 20. 7. And so it is in many hearers, who are too curious and strictt in prescribing and limiting their teachers to the time, longer then which they cannot patiently indure. And in stinting them, in vrging of this or that point, in saying he missed his Rhetoricke, 35his Epimone was to long, he was ouerseene in dwelling so long vponupon the point: it had beene better, a word and away, &c.

His second argument is taken from the instrumentall cause, that he wrote it with his owne hand. aaIn hac Epistola sicut tradunt Doctores, ab hoc loco vsus… ad sinem, proptia manuscripsit—Haimo saith it is the opinion of the Doctours, that Paul wrote not this whole Epistle with p. 607his owne hand, but onelyonly from hence to the ende: which opinion is confuted by the very text, You see how large a letter I HAVE WRITTEN with mine owne hand: speaking of the whole Epistle, in the time past: or if of any one part more then of another, of the former part, rather then of the latter. Secondly, his assertion is not true, for (if we except Ierome) none of the 5Ancients (as I take it) are of that opinion. Not bbVbi holographa manus, falsum dici tion potest.Ambrose, who saith, Where the whole writing is his owne hand, there can be no falshood. Not ccIn caeteris subscribebat quid em, hic verò totam ipse scripsit.Chrysostome, who saith, To the rest of his Epistles he did subscribe, but this whole Epistle he writ himselfe. Not Primasius, vsing the word perscripsit, that he writ it through with his owne 10hand. Not ddTotam (vt videtur) hauehave scripfit Epistolam.Theodoret, affirming that it seemes Paul writ the whole Epistle. Not eeEdi sum minime apprimè scribendi peritus: compulsus sumtamen vel …ea manu h…c ad vos Epist. scribere.Theophylact, who bringeth in Paul speaking to them in this manner; I am enforced to write this Epistle vntounto you with mine owne hand. Not Occumenius, who calls it, foreign, an Epistle written with his owne hand. Not 15ffEpistolam istam scripsi ego propriâ manu. Non notarii manu, sed mea.Anselme, who paraphrasing the text, saith, it is all one as if he had said; This Epistle I writ with mine owne hand. And a little before. Not with the Scribes hand, but with mine owne hand: (albeit Anselme cannot so preiudice his assertion, who liued long after him.) Not the Author of the Commentarie vponupon the Epistles 20ascribed to Ierome, Tom. 9. for he vponupon the 2. Thess. 3. 17. saith plainly, ggHis verbis omnes Epistolas subscribebat: excepta Galatarum, quam ex integro manu propria perscripsit,With these words he subscribes all his Epistles, excepting that to the Galatians, which he writ from the beginning to the ende with his owne hand. And vponupon these very words which we now entreat of, hhIntelligite quàm non …imeam, qui liter as manu mea nuper scripsi.See how I am not afraid, which of late time hauehave written 25with mine owne hand. (Where by the way, we may obserue, that Ierome is not the author of those Commentaries, beeing so contrarie to himselfe.) This I confesse is a light matter, and not to be stood vponupon, were it not, that some are too hastie to swallow whatsoeuer comes in their way, vnderunder the title of the Doctours. 30It must therefore be a caueat vntounto vsus, not to be too credulous in beleeuing eueryevery one that shall auouch this or that to be the opinion of the Fathers, no though it be affirmed by a Father, especially by such a one as draweth neere the dregs, as Haimo doth.

It is certen then, that Paul writ this whole Epistle with his owne hand: the reasons are these. First, that it might appeare vnderunder his hand, that he was no changeling, but the same man that he was before, in that he did not preach circumcision, or p. 608the obseruation of Iewish ceremonies, as the false Apostles standered him. Gal. 5. …1. Secondly, that this his letter was not counterfaited by another, and sent in his name, as the false Apostles might hauehave obiected, and the Galatians suspected. Thirdly, that he might testifie his sincere louelove towards them, 5and how he did (as it were) trauaile in paine of them, till Christ were formed in them, shunning no labour that might further their saluation.

We may hence further obserue a threefold difference of the bookes of Scripture in the new Testament. Some were neither 10written by an Apostle, nor subscribed: as the gospel of Marke, and Luke. Some subscribed, but not written: as the Epistle to the Romanes, and others. Some both written, and subscribed: as this Epistle, and that to Philemon, vers. 19. I hauehave written it with mine owne hand: J will recompense it—. Now that 15Paul subscribed eueryevery Epistle with his owne hand, he himselfe witnesseth 2. Thessalon. 3. 17. The salutation of me Paul with mine own hād, which is a signe in eueryevery Epistle (that it is mine, & not forged in my name by another) so I write; the grace of our Lord Iesus Christ be with you all. In which place he warneth the Thessalonians 20againe of false teachers, and forged letters: for, 2. Th. 2. 2. he had besought them they would not be troubled by spirit, nor by word, nor by letter, as though it came from him—. And here he shews how they may know whether the Epistle be his or not: if it hauehave this signe, it is mine, els it is counterfait: for this 25note or marke is to be found in all and eueryevery one of my Epistles. Now these words [which is a Signe in eueryevery Epistle] cannot be meant (as some are of opinion) of the former words onelyonly, viz. The salutation of me Paul with mine owne hand. First, because he saith, it is a signe in eueryevery Epistle, whereas it is onelyonly 30to be found, 1. Corinth. 16. 21. Galat. 6. 11. Coloss. 4. 18. 2. Thess. 3. 17. Philem. v. 19. and not in any other of his Epistles. Secondly, the words, so I write, should be false, if they be referred onelyonly to the former wordes, because that manner of salutation, is not to be found in eueryevery Epistle, (as I hauehave alreadie 35shewed.) And except they be referred to the words following, the grace of our Lord Iesus Christ, &c. they hauehave either none, or a very hard construction. Thirdly, if Pauls salutation (which he affirmeth to be a certaine note of his Epistle) be vnderstood of these words. The grace of our Lord Iesus Christ, &c. p. 609it agreeth vntounto all (as Anselme confesseth) whereas beeing meant of the former words onelyonly, it doeth not agree to all, but to a fewe: and yet Paul makes it, a generall, infallible note, and signe, of eueryevery Epistle. Besides Ambrose, and Primasius, in their commentaries vponupon the place, as also the Author of the Commentaries which goeth vnderunder Ieroms name, affirme, the signe 5whereby we may know Pauls Epistles from counterfeit, and forged Epistles, to consist in these words: the grace of our Lord, &c, Chrysost. and Theodoret likewise say, that Paul calleth the salutation, Salutationem appellauit benedictionem quae in fine sita est. Hinc ergo discimus, quòd hoc, Gratia Domini, &c. pro eo quae est vale scribere consueverat.a benediction, or blessing, which is in the end of the Epistle: and a little after, Hence we learne that he was accustomed to write 10these words, The grace, &c. instead of adiewe or farewell vntounto thē. And Haimo (long after) expounds these words, so I write, howe? (saith he) euen thus as it followeth, The grace of our Lord, &c. I graunt it is probable that Paul writ his owne name in the ende of eueryevery Epistle (whether in the Greeke tongue, and in the Hebrewe 15characters (as Haimo affirmeth) I leaue it as vncertaine) and that by the salutation or signe of his Epistle, his name written with his owne hand, is in part to be vnderstood: yet it is not onelyonly nor principally meant. The certen signe therefore of his Epistles, is beside the subscription of his owne name, the farewell 02that he giues them in these words, The grace of our Lord Iesus. Christ be with you all, or the like to the same effect. I say to the same effect, because these very formall wordes, are not to be found in eueryevery of Pauls Epistles. Therefore Caietan is far wide, who taketh the entire and formall salutation, as it is literally set 25downe. 2. Thess. 3. 17. to be a note that the Epistle is his, so that if it want any one word, either the Epistle is not Pauls, or there is some defect in the text: for hereupon he concludes that the Epistle to the Coloss. onelyonly, hath something wanting in the farewell or salutation, because it is said, Grace be with you: and 30not the grace of our Lord Iesus Christ be with you, as it is in all Coloss. 4. 18.Col 4:18his other Epistles. But first, it is an vntrueth, for they are not onelyonly wanting in the Epistle to the Colossians, but also in the 1. to Timothie, and in that to Titus, where it is only said, Grace be with thee. Grace be with you all. Secondly, it is a flat mistaking of 351. Tim. 6. 21. Tit. 3. 15.1 Tim 6:21Titus 3:15the text, for Pauls meaning was not in eueryevery Epistle to tie himselfe precisely to so many words and syllables: but to commend them to the grace of Christ: sometime making expresse mention of Christ, sometime concealing his name: yet so as that it is p. 610alway vnderstood, though not expressed.

12. As many as make a faire shew in the flesh, compell you to be circumcised, only because they would 5not suffer persecution for the crosse of Christ.

From hence to the ende, is laid down the second part of the 10conclusion, which I call a Recapitulation, wherein the Apostle doeth very artificially (as Orators are accustomed) repeat those things which he would hauehave specially to be remembred, the maine points handled in the Epistle. First, that neither circumcision 15is necessarie to iustification, nor the ceremoniall lawe to saluation. Secondly, that the false Apostles vrging the obseruation of the lawe as a thing necessarie to saluation, sought not herein Gods glorie, or the edification of their hearers, but their owne ease, and freedome from the crosse, and persecution. 20Thirdly, that Christ crucified is the onelyonly thing that iustifies a sinner without the workes of the Lawe. Fourthly, that true religion standeth not in outward things, but in the renouation of the inward man.

In this verse and the next following, Paul describes the false 25Apostles by fiue properties: three whereof are laid downe in this verse. The first is, that they make a faire shewe. The second, that they compell men to the obseruing of their deuised religion. The third, the ende and scope they aime at, that they may alway be in the sunne-shine, liuing at ease, and hauing the world at will; 30onelyonly because they would not suffer persecution for the crosse of Christ.

First, the Apostle saith, that they make a faire shew in the flesh: which is taken diuersly, for it signifieth sundrie things. First, to make an outward glorious shew according to the flesh, as that 35they were true Israelites, of the seed of Abraham, &c. Of which boasting Paul speakes, 2. Cor. 11. 18. Seeing that many glorie after the flesh, I will glorie also. They are Israelites, so am I: they are the seed of Abraham, so am I. Secondly, to please the Israelites, which are after the flesh, and to approoue themselues vntounto p. 611them, which held the keeping of the ceremoniall lawe. Thirdly, to vaunt themselues to the Iewes, and them of the circumcision, of the Galatians, whome they had circumcised in the flesh, as beeing made proselytes, and wenne to their profession by their meanes. Lastly, to pretend great zeale and religion in outward obseruing of the lawe, standing in carnall rites, and 5bodily exercises, as circumcision, meates, purification, and the like: which carnall rites the Apostle opposeth to spirituall worship, Rom. 12. 1. and to the newe creature, v. 16. of this chap. and bodely exercise (which profiteth little) to true pietie, and 10the sincere practise thereof, which is profitable for all things, 1. Tim. 4. 8. The words may be taken in all these acceptions, though princspally in the last.

Here we hauehave a notable propertie of false teachers, which is, to set a faire face vponupon the matter, to carrie all before them 15with a smooth countenance, and in outward appearance to excell. For as Satan, though a blacke deuill, an angel of darkenes, doth change himselfe into a white deuill, as though he were an angel of light, so that a man can hardly distinguish his wicked suggestions, from the good motions of the spirit of God, and 20therefore may say, as Ioshua said to the angel, art thou on our side, or on our aduersaries? Ioshua, 5. 13. So his instruments transform themselues, as though they were the Apostles of Christ, and ministers of righteousnesse, 2. Cor. 11. 13, 15.

In the old Testament, false prophets were accustomed 25outwardly to conforme themselues to the habite and attire of the holy men of God, in wearing a rough garment as Elias, and the rest of the prophets did. Zach. 13. 4. VnderUnder the newe Testament, in the time of Christ, the Pharises in hypocrisie, vnderunder a shewe of long praier, deuoured widdowes houses. Matth. 23. 3014. In the Apostles time, false teachers with their wil worship, as touch not, taste not, handle not, (which had a shewe of wisdome in voluntarie religion, and humblenesse of minde, and not sparing of the bodie) did vndermine the religion of God. Coloss. 2. 21, 22, 23.

And after that, in the primatiue Church, the heretickes called Catharists, vnderunder a shewe of holinesse, fasting, praier, &c. did sowe most damnable heresies in the Church.

And as in former times, the Iewes vnderunder the glorious titles of the children of Abraham, the schollers of Moses, the temple of p. 612the Lord, the temple of the Lord, made many proselytes by deceiuing the soules of the simple: So, at this day, vnderunder the glorious titles of the Church, of Councels, fathers, antiquitie, consent, vniuersalitie; the pretented Romane Catholikes, hauehave ensnared many a simple soule: and no maruaile, considering that these are the times of which Christ foretold, that false prophets 5should deceiue (if it were possible) the very elect, Matth. 24. 24. And of which Saint Paul prophecied, that Antichrist should come through the efficacie of Satan, with all power, and signes, and lying wonders, and in all deceiue ablenesse of vnrighteousnesse, among them that perish. 2. Thess. 2. 9, 10. And all this is 10done by outward shewes and semblances, which our Sauiour Christ tearmeth sheepes cloathing, and it stands in these foure Matth. 7. 15.Matt 7:15particulars. First, in great swelling titles, as the onelyonly true Catholike Church, the Vicar of Christ, the Oecumennicall Bishop: most profound, illuminate, Angelicall, Seraphicall Doctors: 15Iesuits, the onelyonly true followers of the doctrine, and example of Iesus, &c. Secondly, in pretended zeale, and deuotion, whereby they would perswade, that their religion, is the onelyonly true religion: all others, which swarue from it, are nothing but false, and fabulous: and this they doe three waies. First foreign; 20by hauing God alwaies in their mouthes, crying in hypocrisie with the false prophets, Lord, Lord, Matth. 7. 22. Or as the Iesuiticall faction doe, Iesu, Maria. Secondly, foreign, with enticing words, consisting in probable reasons, and persuasiue arguments. 25Coloss. 2. 4. Thirdly, foreign, with faire and flattering words, to deceiue the hearts of the simple. Rom. 16. 18. By which three meanes, the Iesuites hauehave preuailed much in Princes courts, in these latter daies. Apoc. 16. 14. Thirdly, in the glorious outside of holinesse of life and conuersation, 30in not sparing the bodie, by whipping of themselues, as Baals priests lanced themselues till the blood gushed out, 1. King. 18. 28. in strict fasts, canonicall houres, hard fare, badde lodging, course apparrell, and such like. Lastly, in rare and excellent gifts of prophecy, tongues, eloquence, miracles, 35&c. And thus they make Pauls shew of godlinesse, 2. Tim. 3. 5. to be Peter cloake of wickednesse. 1. Pet. 2. 16. so that as the Deuill foreign.with faire words put Eue into a fooles paradise, till at length he had driuen her out of the terrestriall Paradise, and made her also hazard the celestiall. So, his ministers false teachers, by p. 613faire and flattering speeches, deceiue the minds of the simple, and cause them to fall from their owne stabilitie.

By this we may see, how hypocrites and false teachers, stand especially vponupon outward things, as externall rites and ceremonies, which are but deuices and doctrines of men. Matth. 15. 9. The 5Pharisies made much adoe about washing the outside of the cuppe, and of the platter, when as the inside was full of rapine and all vncleannes, Matth. 23. 25. very curious about washing of their hands before meate, Mark. 7. 3. and yet carelesse to wash their hearts frō wickednes. Ier. 4. 14. precise in small matters, 10as in tything of mint, annise, and cummine; but profane in the practise of the waightier things of the law, as iudgement, merciemercy, and fidelitie. Matth. 23. 23. whited tombes, faire without, and filthie within, v. 27. Thus the Popish worship consisteth especially in outward things, which may please the senses 15of carnall men, as in vocall, and instrumental Musicke, to please the eare: censings and perfumes, to delight the smell: guilding and painting, with other sights and spectacles, to affect the eye. And at this day, in the Masse (which they account the very marrow of their Mattins,) there is nothing, but dumme shews, 20histrionicall gestures, and tricks fitter to mocke apes withall, then to edifie the people. For whereas in former time they were wont to say, Let vsus goe heare a Masse: now the common saying in Italie is this, Let vsus goe see a Masse. Let vsus therefore trie the spirits before we trust them, and especially in matters 25of religion, follow Christs precept, not to iudge by the outward appearance, Ioh. 7. 24. But to iudge of Prophets, by the fruit of their doctrine, Matth. 7. 16. and of their doctrine by the touch-stone of the word. Isa. 8. 20. so that though the Deuill transforme himselfe into an angel of light; nay, though an 30angel from heauen preach any other thing, beside that we hauehave receiued from Christ, we must hold him accursed: and in so doing we shall follow Christ his practise, who was prudent in the feare of the Lord, and did not iudge by the sight of his eyes, nor reprooue by the hearing of his eares. Isa. 11. 3.

The second note and marke of these false teachers, is, that they compell men to be circumcised. The word compell, hath great emphasis, for it signifieth, that they did not conuince the iudgement, or perswade the will, and affection of the Galatians, but enforced them against their wills: for though circumcision be p. 614nothing of it selfe (as Paul saith) yet to be compelled to receiue circumcision, and to place iustification in the vse of it, & sinne in the neglect of it, is the readie way to ouerturne Christ, the foundation of our saluation. Gal. 5. 4.

Here suodrie questions are to be answered. First, it may be demanded, whether it be lawfull to compell men to embrace 5religion, as the false Apostles compelled the Galatians to circumcisiō? Ans. The Magistrate may & ought to compell obstinate Recusants to professe true religion: for he is …stos vtrius que tabulae, and therefore is to hauehave care that true religion be 10professed, and the contemners thereof punished. An example hereof we hauehave in good King Iosiah, who caused all that were found in Ierusalem and Beniamin, (that is, all his subiects) to stand to the couenant which he made with the Lord, nay which is more, he compelled all that were found in Ierusalem to serue the Lord 15their God. 2. Chron. 24. 32, 33. among which multitude many there were (no doubt) which did like better of Idolatrie, then of Gods worship, as the word compelled, doth import. The King that made that great supper, commanded his seruants to cōpell the guests to come in vntounto him. Luk. 14. 23. whence Augustine 20gathereth, that it is the Magistrates dutie to compell recusants, schismatikes, heretikes, and such like, to the hearing and professing of the word. But here three things are commonly obiected against this doctrine.

Obiect. I. To compell men to embrace true religion, is to 25make them goe against their conscience, which the Magistrate ought not to doe: as some Papists hauehave asfirmed, that they would not for tenne thousand worlds compell a Iew to sweare that there were a blessed Trinitie, because he should be damned for swearing against his conscience, although the thing 30were neuer so true. Ans. I. If it were so hainous a sinne to compell any to embrace true religion, because it is against their conscience; why doe Popish Prelates, and Magistrates, compell Protestants (and that by exquisite torments) to reconcile themselues to the Church of Rome, to sweare obedience to the 35Pope, to acknowledge Trāsubstantiation, and to heare Masse; which they know are directly against their conscience? II. If they will not compell men to doe any thing, (though neuer so good or godly,) because it is against their conscience: why should they not be as scrupulous in restraining them from doing p. 615that which is vnlawfull, because they are perswaded in conscience they ought to doe it? For if they compell men to omit that which they beleeue to be good, because they know it to be euill, (as their owne practise prooueth, in that they will not suffer Protestants to pray publikely in a knowne tongue, nor receiue the Sacrament in both kinds, &c.) why doe they not compell 5them also, to doe that which they know to be good; though they thinke it to be euill? III. The Magistrate is to compell men to embrace true religion, or to punish them for their obstinacie in not harkening to the word, because he is to 10vse the meanes to reclaime them, and to winne them to a louelove and liking of the truth. Now so long as they are vrged to heare the word, there is hope they may be wonne againe: and experience shewes (as Augustine testifieth of the Donatists) that they which did professe religion at the first meerely by compulsion, 15may afterwards (by the merciemercy of God) professe it onelyonly for deuo…ion. And what though some come not to learne, but to carpe and cauill? yet God may cast the nette of his merciemercy so farre ouer them, that contrarie to their purpose, they may be caught. IIII. If the Magistrate who may compell them, and 20so reclaime them, doe suffer them to continue in their errours or heresies, without controlment, he is guiltie of their sinne: but by compelling them, he hath discharged his dutie: for albeit they beeing compelled, doe dissemble and play the hypocrites, doe lie, and forsweare themselues, that is not the Magistrates 25sinne, who intendeth nothing but their conuersion and saluation, it is their owne proper and personall sinne.

Obiect. II. Men ought to be perswaded to embrace religion, and induced to beleeue, but not compelled: for the will can not be compelled. Ans. True it is, the will cannot be compelled; 30Persuade… vu… des, non cogi.and as true is it likewise, that the Magistrate doth not compell any to beleeue: for when a man doth beleeue, and from his heart embrace true religion, he doth it willingly: notwithstanding meanes are to be vsed, to make them willing, that are vnwilling, and the meanes is, to compell them to come to our assemblies, 35to heare the word, and to learne the grounds of true religion: for it is Gods commandement men should prooue the spirits, 1. Ioh. 4. 1. that so they may know the truth, and cleaue vntounto it. Augustine saith fitly, and finely to this purpose, Quod Contra Gauden…. …ist alib 2. c. …7.autem vobis videtur invites ad veritatem non esse cogend…, erratis p. 614nescientes Scripturas, neque virtutem Dei, qui eos volentes facit, dum coguntur inviti. Secondly, when Papists receiue the Sacrament, sweare allegeance to their Prince, present themselues in our congregations, who knowes that they doe these things against their conscience? nay rather we ought in charitie to 5thinke that they are perswaded in conscience they may doe them, when by oath and protestation they confesse so much. But be it, they did all in hypocrisie, shall the execution of godly lawes therefore cease, because hypocrites will not obey but in dissimulation?