Chapter 6: Verses 6–10

Chapter 6: Verses 6–10

Chapter 6: Verses 6–10 6 Let him that is taught in the word, make him that hath taught him, partaker of all his goods.

In these words, the apostle lays down another rule touching the maintenance of the ministry and competency of allowance for the ministers of the word. For it seems that the ministry among the Galatians was at that time much neglected, at least, not so respected as it ought.

In handling of the rule, I will first show the meaning of the words; secondly, the reasons of the rule; thirdly, the objections against it; lastly, the doctrine and uses that are to be gathered from it.

The Meaning.

"Let him that is taught"—the word translated "taught" signifies him that is catechized, or taught familiarly by word of mouth or lively voice, as when children are taught the first principles of religion. But here it has a larger signification (as Oecumenius has well observed),108 for him that is any way taught and instructed, whether it be in the first principles and rudiments, or in points of greater difficulty; whether plainly and familiarly (as catechizers use to do), or more profoundly for the instruction of the learned.

"Taught in the word"—what needs this addition (may some say)—is there any catechizing without the word? Answer. The apostle adds

"in the word" to show that he means not so much the doctrine of Christian religion contained in the Scriptures, as the doctrine of the gospel, which by an exoche, or peculiar excellency, is called "the

word." "They were forbidden of the Holy Ghost to preach the word in Asia" (Acts 16:6), which is expounded to be the preaching of the gospel (v. 10). Thus it is used, "When they had preached the word in Perga" (Acts 14:25). "The sower soweth the word" (Mark 4:14). And so in sundry other places. And it is further called "the word of the kingdom" (Matt. 13:19) because it teaches what is the kingdom of grace and glory. And because it being believed, or (as the apostle speaks) "being mingled with faith in our hearts" (Heb. 4:2), does make us free denizens of the kingdom of grace in this life, and does advance us to the kingdom of glory in the life to come. Secondly, it is called "the word of God" because He is the author of it, and no creature, man, or angel (1 Thess. 2:13). Thirdly, "the word of salvation" (Acts 13:26), because it shows the way and means of attaining salvation. Lastly, the "word of life" (Acts 5:20), because it does not only show the narrow way that leads to eternal life, but is in itself "a lively word, and mighty in operation" (Heb. 4:12). For as the powerful word of God in the beginning did give being to things that were not, so the gospel (being the power of God to salvation to everyone that believeth) does make new creatures by the immortal seed of the word.

"Make him that taught him"—q.d. catechized him. Yet as before, it must be taken generally for any kind of teaching or instruction, for so the word is used elsewhere in Scripture (as Luke 1:4; Acts 18:25;

Rom. 2:18; 1 Cor. 14:19), so that this text gives us no just occasion to speak of the original manner, use, and profit of catechizing.

"Partakers of his goods"—by "goods" he understands food, raiment, lodging, books, and other necessaries, without the which a minister of the word cannot follow his calling; for Paul calls these "goods," according to the common opinion which so judges of them. "Soul, thou hast much goods laid up for many years" (Luke 12:19). "Son,

remember that thou in thy lifetime receivedst thy good things" (Luke 16:25).

"Make them partaker"—that is, communicate, afford, give unto them these temporal things, seeing they give you spiritual.

"Of all his goods"—not in giving all away, but imparting to their teachers what they stand in need of, accounting nothing too dear for them. The papists upon this ground take tithes of all, as the priests did in the Levitical law. Whereas Paul speaks nothing of tithes.

There are four principal duties which the people are to perform to their pastor, three of them are recorded elsewhere in Scripture. The first is to hear them as ambassadors sent of God, with reverence [1

Thess. 3:13]. The second is to obey them and submit themselves unto them in the Lord [Heb. 13:17]. The third, to love and honor them for the work's sake [1 Thess. 5:13]. The fourth, the apostle speaks of in this place, to give them not only countenance, but also maintenance.

The reasons of this rule are many and weighty.

We are bound (even by the bond of nature) to maintain our parents if they be in want, because they maintained us and gave unto us our being. Paul says, "It is an honest thing and acceptable before God, for children to recompense their parents and progenitors" (1 Tim. 5:4).

Now if this be so, men are bound by the same right to maintain their spiritual fathers in Christ that have begotten them anew by the preaching of the word. As Paul says he "travailed in pain of the Galatians, till Christ was formed in them" (Gal. 4), and that "he begat

Onesimus in his bonds" (Philemon 10). And, "In Christ Jesus I have begotten you through the gospel" (1 Cor. 4:15). Hence Paul commends the Galatians, for that if it had been possible they would have plucked out their eyes, and have given them him (Gal. 4:15).

And surely, we owe unto our spiritual parents and fathers in Christ, not only this temporal trash, but even ourselves, as Paul says to Philemon, "Albeit I do not say unto thee that thou owest unto me, even thine own self" (Philemon 19).

II. It is a law of nations, and a conclusion grounded upon common equity, that those that watch, labor, and spend themselves as a candle to give light to others, and that for the common good of all, should be maintained of the common flock by all. And the Lord charges all the twelve tribes, even all Israel, "Beware that thou forsake not the Levite, so long as thou livest on the earth" (Deut.

12:19).

III. Every trade, calling, and condition of life is able to maintain them that live therein (as experience shows). Therefore we may not think that the ministry, being the highest calling, should be so base or barren as that it cannot competently maintain them that attend thereupon.

IV. The ministers are the Lord's soldiers, His captains [1 Cor. 9:7] and standard bearers, and therefore are not to go a warfare at their own cost. The Lord's laborers in His vineyard, and therefore are worthy of their wages, and ought to eat of the fruit of the vineyard.

The Lord's shepherds, set over the flock of Christ to feed His sheep, and therefore ought to eat of the milk of the flock. And seeing it was forbidden that no man should muzzle the mouth of the ox that treads out the corn [Deut. 25:4], shall we think that God would have those that thresh in His floor, and depart the wheat from the chaff, the precious from the vile, to be muzzled, or not to live upon their labors

[1 Cor. 9:9–10]? "For they are worthy double honor," that is, all honor, reverence, help, and furtherance, "which labor in the word and doctrine" (1 Tim. 5:17).

V. The ministers are to give themselves wholly "to reading, exhortation, doctrine, and to continue therein" (1 Tim. 4:13, 15, 16).

They are wholly to devote themselves to the building of the church and to the fighting of the Lord's battles. And therefore "not to be entangled with the cares of this life" (2 Tim. 2:4). Therefore they are to have their pay and their allowance that so they may attend upon their callings without distraction.

VI. It is the ordinance of God (as Paul says, 1 Cor. 9:14) that they which preach the gospel should live of the gospel. Therefore those that do not their endeavor and enlarge not their liberality to uphold and maintain the ministry in good estate, they withstand (as much as in them lies) the ordinance of God. Besides, they waste and make havoc of the church of God and are guilty of the blood of all that perish for want of instruction.

I add further, it is the will of God that the ministers which labor in the word and doctrine should be plentifully and liberally provided for (yet with moderation, that they draw not all men's wealth into their purses, as the pope and Church of Rome have done into their coffers, of whom it is truly verified, Religio perperit divitias, sed filia devoravit matrem)—which I prove from the Levitical law. For the whole land of promise, being no bigger in compass than Wales, of the fourth part of England, yet yielded unto the Levites, at the appointment of God, besides the share which they had out of the sacrifices, besides tenths, first fruits, etc., forty-eight cities with their suburbs.

It may here be demanded whether the ministers of the word are not to be maintained by common contribution and liberality of the people, or not?

Answer. We must consider, that if the ministers be sufficiently provided for by set stipends, as by some foundation, or by the revenues of the church, men are not bound to contribute unto them and make them partakers of all their goods, although in regard of thankfulness, "they owe unto them even themselves," as Paul tells

Philemon, but only such as have not else wherewith to maintain themselves. And we must consider the reason why Paul commands all that are instructed in the word to make them that instructed them partakers of their goods, to wit, because in Paul's time and long after, the church was not endowed with lands or goods whereby the ministry might be upheld, neither had it public Christian magistrates, but was under cruel tyrants in persecution. And therefore those that were taught in the word were to maintain their teachers by liberal contribution, otherwise they might starve; but now the church being greatly enriched, they may without contribution be sufficiently maintained of the church goods.

And that it is much more convenient for the ministers to be maintained by set stipends, arising from goods proper to the church, than by voluntary contribution, it may appear by this, in that it cuts off sundry inconveniences, which in voluntary contributions, either cannot be or are hardly avoided. First, flattery and suspicion of flattery, in being thought to have some persons in admiration because of advantage. Secondly, the poorer sort are no way disgraced by this means, as they should be in contributions, except they did give ratably as the rest. Thirdly, dissembling and deceit, in making as though they received little when as they have much, is cut off in a set stipend. Fourthly, the evil disposed would not so easily cast off their minister, and seek a new that would teach for less; or would give nothing at all, if they were touched to the quick, and galled for their sins. Fifthly, ostentation in some in giving much, and disdaining those that give less. Sixthly, suspicion of covetousness and filthy

lucre in the ministers, in seeming to take of those to whom they ought to give. Seventhly, disgrace of the ministry, in gathering themselves, or sending others, to gather the people's liberality from door to door. Lastly, a set stipend comes nearer the order appointed by God in maintaining the priesthood under the Levitical law.

In the next place, I will answer the common objections that are made to the contrary by such as think it as easy a matter to say service in the church, as to do service in the house—to stand at the altar of God, as to follow their master's plow; to preach in the pulpit, as to talk in the tavern.

Objection I. "They which will not work, must not eat" (2 Thess. 3:10).

But ministers never plow, or sow, nor hedge, nor ditch, nor use any painful labor. For of all men they have the easiest lives. Their greatest pains is to read over a few books, or to speak a few words once or twice a week. Therefore they are not to be maintained.

Answer. There is a twofold labor, one of the body; another, of the mind. Now albeit the ministers do not weary themselves in bodily labor, yet they are not therefore idle. For the labors of the mind do far exceed the labors of the body. They are more painful; they spend the spirits more; they consume natural moisture and bring old age sooner. The Holy Ghost calls the ministry, "The work of the ministry"

(Eph. 4:12), nay, "A worthy work" (1 Tim. 3:1). Therefore Paul says that "those elders are worthy double honor that labor in the word and doctrine" (1 Tim. 5:17), and he exhorts the Thessalonians that they would know them that "labor" among them, and that they have them in singular love for their "work's sake" (1 Thess. 5:12–13).

Hence it is that the Scripture does usually compare the work of the ministry to the most toilsome labor that may be, as to the work of the husbandman, to setting to plowing, to sowing, to reaping, to the labor in the vineyard; and the minister to a builder, to a shepherd,

that watches his flock, to a soldier that fights in the wars, etc. Again, we may not judge of the painfulness of the calling by the outward appearance. For so a man would think a king had the easiest life of all, when as the truth is, the role which he takes and the care wherewith he is possessed do exceed all other cares. If a man knew the travail that is required to the wielding of a scepter, and the pain that is taken in wearing of a heavy crown, he would hardly stoop down to take the one into his hands, or to set the other upon his head. The master builder does not hew the stones, not work the mortar, nor carry the rubbish, nor any such drudgery, but only stands by and directs the workmen; and yet his labor is double to any of theirs. The master of a ship (a man would think) were idle and did nothing. He stands not to the tackling; he stirs not the pump; he drives not the oars; he sounds not the deep; he rides not the ropes; but only sits still at the stern and looks to the pole star and guides the compass; yet his labor passes all the rest. Were it not for him the ship would run for herself under the water, or strike upon the rocks, or be split upon the sands, or fall foul with another (as mariners speak).

Even so for all the world fares it with the ministers of the word. They seem to sit still, to be at ease, to do nothing; and yet their labor is double and treble to other men's bodily labor, except they be unfaithful and do the work of the Lord negligently.

Objection II. Paul labored with his hands [2 Thess. 3:8] in making of tents (Acts 18:3), that he might not be chargeable to any (Acts

20:34). Therefore preachers are to maintain themselves by their handy labors and not be chargeable to the church. Answer. Paul's example proves not that the minister ought to live by the labor of his hands. For first, himself received a contribution of the Philippians when he was absent from them: "When I was in Thessalonica, ye sent once, and afterward again for my necessity" (Phil. 4:16). Therefore if Paul received exhibition from other churches where he did not labor,

it is lawful for the ministers to receive of those whom they do instruct. Secondly, consider the reasons why Paul would not take wages of the church of Corinth, and some others. I. Lest he should be a burden unto them. "We wrought with labor and travail, day and night, because we would not be chargeable to any of you" (2 Thess.

3:8). "In all things I kept and will keep myself, that I should not be grievous unto you" (2 Cor. 11:9). II. That he might give a precedent for example to others to tread in his steps. "Not but that we had authority, but that we might make ourselves an example to them to follow us" (2 Thess. 3:9). III. That he might manifest what his end was in teaching the gospel, not to seek himself, but the salvation of his hearers. "I seek not yours, but you" (2 Cor. 12:14). And, "We do all things for your edification" (v. 19). "Not that I desire a gift, but the fruit which may further your reckoning" (Phil. 4:17). IV. That he might confound the false apostles which taught not freely, but received wages for their labor, whereas he received none. Or lest they should slander him and his ministry, if he should receive wages, that he did it for filthy lucre. "But what I do that will I do, that I may cut away occasion from them which desire occasion, that they might be found like unto us in that wherein they rejoice" (2 Cor. 11:12).

Therefore Paul's example is altogether impertinent and proves nothing. For first, he himself took wages. Secondly, when as he refused it, it was upon special consideration. Thirdly, he did not only permit, but also commanded that the ministers should be maintained.

Objection III. "Freely ye have received, freely give" (Matt. 10:8).

Therefore as it was unlawful for the apostles to take any reward for their labor, so is it for preachers at this day. Answer. First, this text is specially to be understood of the extraordinary gift of working miracles which Christ having freely bestowed upon them, He would have them to use freely, not seeking thereby to enrich themselves by

exacting or taking anything, or to win reputation and glory among men. Secondly, if we understand it of the whole ministry, as well of preaching as of working miracles, it is to be taken as a precept forbidding only filthy lucre, that they should not make merchandise of the word of God, setting it to sale in preaching the word with purpose to benefit themselves, to feed their bellies, or to get a name and reputation in the world, which is forbidden in other places (as 1

Tim. 3:3; Titus 1:7), but for the glory of God, the discharge of their duties, and the salvation of their hearers. Great reason there is of this precept. First, because the graces of God exhibited unto us in the preaching of the word are so precious that they cannot be valued at any price, all earthly things a man can desire, are not to be compared to them, as the wise man says. Therefore Peter said to Simon Magus,

"Thy money perish with thee, because thou thinkest that the gift of God may be obtained by money" (Acts 8:20). (2) Because it is not in man's power to sell them, seeing he is not Lord over them, but steward and dispenser of them (1 Cor. 4:1). (3) Because that which God has given freely ought not to be sold basely—seeing by that means, that is made saleable which God would have free, which kind of merchandise is used in the Church of Rome at this day, in their indulgences wherein they sell pardons for remission of sins and set even heaven itself to sale for a small sum of money. Thirdly, this text must so be expounded, as that it cross not other precepts in this commission, and that Christ be not contrary to Himself, which He should be, if it were unlawful for preachers to take anything for their pains. For in the tenth verse he says, "The workman is worthy of his meat." Therefore he may receive it. And He enjoins them to inquire in every town where they came who is worthy, "and there abide" (v.

11). Therefore they were not utterly barred from taking all necessaries, for they might take their lodging, their food, their raiment; with this they were to be content, and more than this they might not take, though it were offered them or forced upon them.

Thus Elisha refused the gift offered him by Naaman for curing his leprosy, lest God's gifts should be made a gain, or lest that which was given to set forth God's glory immediately, should be an occasion of satisfying men's greedy desires.

Objection IV. The apostles are forbidden by Christ to possess gold or silver, etc. (Matt. 10:9). Answer. We may not precisely urge the letter of the text, for so we shall make the apostles practice contrary to Christ's precept. And so He should condemn Himself, for He had His bag which Judas bare. He had besides His upper garment (John

13:4) and coat without seam (John 19:23). Peter had sandals (Acts 12). Paul had a cloak (2 Tim. 4). Yea Christ afterwards says unto them, "But now he that hath a bag let him take it, and likewise a scrip," etc. (Luke 22:36). Secondly, it was a temporary precept, given them in commission only for that present; and their going without gold, silver, a scrip, two coats, shoes, a staff, signifies that they should go in haste, committing themselves wholly to the providence of God, not caring for provision or victuals, which is signified by a scrip, by silver and gold, nor of change of raiment, signified by two coats, nor of defending themselves against violence, by the staff.

Use. Here we see that there are two sorts of men in the church: some teachers; others to be taught, called in Scripture "teachers" and "hearers." The ground of this distinction is taken from the good pleasure of God who has ordained that man should be taught by man, partly because of man's weakness, who could not endure the glory and majesty of God, speaking unto him; partly, that nothing might be ascribed to the excellency of the instrument in the conversion of men, but that God might have all the glory of it, as the apostle speaks, "We have this treasure in earthen vessels, that the excellency of that power might be of God, and not of man" (2 Cor.

4:7). There is set down a notable ground for the institution of the

holy ministry by man, instead of God's lively voice from heaven (Deut. 5:23–27). And it was one of the ends which God had in giving

His law in so great majesty, to teach us that it is for our good that He does not instruct us with His own lively voice from heaven and speak unto us in His own person, and that therefore we should be content, nay, desirous rather to be taught by man. For when the people desired that they might not hear the voice of the Lord any more, but that Moses might speak unto them, the Lord answered, "They have done well to say so. I will raise them up a prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak unto them all that I command him" (Deut. 18:17–18).

This crosses the curiosity of those who not contenting themselves with the word of God delivered by the ministry of man, desire that God would speak unto them with His own mouth from heaven. For the Israelites found it by experience that it was a fearful thing, full of horror and astonishment to hear the voice of God, therefore they desire "they may hear it no more, lest they die" (Deut. 18:16). But the Anabaptists object that under the New Testament "all shall be taught of God" (John 6:45), and "they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord" [Jer.

31:34; Heb. 8:11]. Therefore the public ministry is now needless.

Answer. The words must not be understood simply, but comparatively, and synecdochically. Comparatively, that there shall be far greater knowledge under the New Testament, than was under the Old (Isa. 11:9). The apostle says not that there shall be no teaching at all, for Christ has given "some to be prophets, others pastors and teachers, for the work of the ministry, and the edification of the body of Christ" (Eph. 4:11–12). But that there shall be no need of this kind of teaching to catechize them in the first rudiments, as to teach them what God is. Synecdochically, not of perfect and absolute knowledge, for we all "know but in part" (1 Cor. 13:12), but of initiate

or inchoate knowledge, which shall be consummate in the life to come.

Further, upon this distinction follows that hearers are not to intermeddle with the public duties of the ministry, for every man is to abide in the calling wherein God has placed him and therein to live contented (1 Cor. 7). For no man may take unto himself this honor, but he that is called, as was Aaron (Heb. 5:4). For albeit it be true which Ambrose writes, that in the beginning of the preaching of the gospel and founding of the church of the New Testament, all

Christians did teach and baptize indifferently—yet afterward, when the churches were founded, it was not lawful, neither is it now. And though there be neither "male nor female in Christ, but we are all one in him" (Gal. 3:28), namely, in receiving of the gospel, yet in dispensing of it, there is great difference, it being unlawful for a woman to preach, or publicly to teach. "I permit not a woman to teach" (1 Tim. 2:12). "Let women keep silence in the churches, for it is not permitted unto them to speak" (1 Cor. 14:34; Rev. 2:20). This condemns the fantastical opinion of the Anabaptists, that all men may speak publicly without any difference, according to the instinct of the Spirit and measure of His gifts.

Again, when Paul says, "He that is taught in the word," etc., "him that taught him in the word," etc., he shows what the duty of the minister is that looks to live by his ministry, namely, not to feed his auditory with philosophy, or fables, or lying legends, nor to preach poetical fictions, Talmudical dreams, schoolmen's quiddities, popish decrees, or human constitutions, or to tickle the itching ears of his auditory with the fine ringing sentences of the fathers (for what is the chaff to the wheat?). But he must preach the word of God, for there is no word nor writing in the world besides that has a promise to be the power of God to salvation (Rom. 1), able to make men wise to

salvation (2 Tim. 3:15), to give an inheritance amongst them that are sanctified (Acts 20), to be lively and mighty in operation, sharper than any two-edged sword, entering through, even to the dividing asunder of the soul and the spirit, the joints and the marrow, and to be a discerner of the thoughts and intents of the hearts (Heb. 4:12), and that can make the man of God absolute to every good work (2

Tim. 3:17), but only this word given by divine inspiration. It being not only the seed by which we are begotten and born anew, but the food by which we are nourished, both milk for the babe, that is, a novice in religion, and strong meat for him that is of years. And therefore being perfect nourishment, the bread of life for him that is hungry, and the water of life for him that is thirsty, what needs there any more? Besides no word nor writing has the property of fire save only the word of God to dispel the darkness of ignorance by enlightening the mind with the saving knowledge of the truth, and to heat, yea, to enflame the affection with a zeal of God's glory, by burning up the corruption of nature. Again divinity is the mistress— all liberal arts, tongues, histories, etc., are but handmaids to attend upon her. Now when the mistress is speaking, it is good manners for the maid to hold her peace. To this word alone the prophets were tied by their commission: "What I shall command thee, that shalt thou say." And the apostles, "You shall teach what I have commanded you."117 Christ Himself taught nothing but that which He had heard and received of His Father (John 8:28). Paul delivers nothing but that which he received of Christ (1 Cor. 11:23), and taught nothing but that which Moses and the prophets had written (Acts 26:22).

Paul commands Timothy to charge the pastors of Ephesus, "that they teach no divers doctrine" [1 Tim. 1:3], either for matter or manner, for substance or circumstance.119

Yet here we must take heed of extremities, for in some cases it is lawful in preaching to use philosophy, the testimony of profane

writers, and quotations of the fathers.

I. When we have to deal with heathen men (who will not be so easily moved with the authority of the Scriptures), we may convict them by the testimony of their own writers, as Paul did the Athenians,

Epicures, and Stoics by the testimony of Aratus (Acts 17:28); and the Grecians by the testimony of Epimenides (Titus 1:12).

II. In preaching to a mixed congregation, where some are infected with popery, or some other heresy, and will not receive the doctrine delivered, nor yield unto the truth, except it have the consent of the fathers of the church.

III. In handling of some controversial point of divinity, showing that the doctrine we teach is no new doctrine, but that which was taught in the primitive church, especially in speaking to the weak, who have not as yet left their old superstition wherein they were nuzzled.

IV. To cut off the calumniations of the malicious adversaries, who must needs have their mouths stopped by some other means than by the Scriptures.

V. In the necessary unfolding of the meaning of certain places of Scripture, which without philosophy cannot be conceived. In such a case we may use humanity in descending to the reach and capacity of the auditory, and so teach heavenly things by earthly things, as our

Savior Christ taught regeneration by the similitude of the wind (John 3). Yet all these must be used, first, sparingly; secondly, when there is just cause; thirdly, without ostentation; fourthly, delivering nothing to the people, the ground whereof it is not in the Word.

This shows that the main scope of the ministry is to preach the word purely and to apply it powerfully to the consciences of men. And it

condemns all deceitful handling of the word, and all huckster-like dealing, in mingling wine and water together, wheat and chaff, gold and dross, in perverting it with aguish and sottish conceits; in wresting it with allegories, tropologies, and anagogies, and in wringing the text will they make it bleed, and so (as an ancient writer says)123 press the two dugs of the Scriptures, the Old and New

Testament, that instead of milk they drink nothing but blood. This teaches the hearers likewise to rest contented with the bare word, without hungering after new doctrines, as the Athenians after news, or being drawn away from the simplicity that is in Christ by the subtlety of seducers; or by devices and quiddities of man's brain. Let those therefore which loathe manna and long for quails, remember that if God give them their desire He will also give them their desert.

Let them take heed lest He punish them with a famine, not of bread, nor a thirst of water, but of hearing the word (Amos 8:11). And let those that have "itching ears" [2 Tim. 4:3], in heaping up to themselves a multitude of teachers, take heed also that they have not "tingling ears" [1 Sam. 3:11] when they shall hear of the judgments of God for the contempt of His word.

Further, whereas Paul says, "He that teacheth is to be maintained." It is a good item for all idle drones that will not labor and all dumb dogs that cannot bark, they may not expect the maintenance which is due unto the ministers. For it is generally true of all men, and much more true of the minister, that "he which will not labor, must not eat"

[2 Thess. 3:10]. And great reason it is that he which looks for his hire should do his work. He that would live of the sacrifice should minister at the altar. He that looks to be fed with corporal bread should break unto his hearers the bread of life. He that would reap carnal things should sow spiritual things [1 Cor. 9]. He that would not have his mouth muzzled should thresh out the corn. He that would drink of the wine should plant the grape. He that looks for

milk should feed the flock. That is, he that will live of the gospel should teach the gospel. It is a maxim not only of the canon law, but grounded unto the law of nature, that beneficium postulat officium, a benefit requires a duty; or, more plainly, a benefice requires an office and diligence in the office. They therefore that care not so much for the feeding of the sheep, as for the feeding of themselves, and fear not so much the loss of the flock, as the loss of the fleece, do not only violate the law of God, but even the law of nations and the law of nature.

Again hence I gather that those that labor in the word and doctrine may lawfully take wages, albeit they have sufficient of their own to maintain themselves. It is the very equity of this text. For if they that are instructed in the word are to make those that instructed them partakers of their goods, then it is lawful for them which instruct and teach to receive something in recompense of their labor, seeing that "the laborer is worthy of his wages." Yet this one caveat must be remembered, that if receiving of wages be a hindrance to the gospel

(as it would have been in Paul), it is not lawful. For we may not so use our liberty, as that we thereby hinder the free course of the gospel.

We may here further perceive the great want of devotion which is in most men of these days. For as the cry of the poor in the streets and at our doors is an argument that there is no mercy, no bowels of pity, and compassion: so, in that there are so many needy poor wandering

Levites, which would gladly serve for a morsel of bread or a suit of raiment, it is a pregnant proof there is very small devotion in men for the maintenance of religion, especially in those which are so straightlaced and short-sleeved in bestowing anything for the good of the ministry, and yet in keeping of hounds and hawks, and worse matters, in maintaining players, jesters, fools, and such like, are very

lavish and profuse to their great cost. This has been the practice of the world and the contemptible estate of the ministry in former times. Four hundred false prophets were richly provided for at Jezebel's table (1 Kings 18:19), whereas the true prophets of God the meantime were fain to hide their heads, having scarce bread and water, and that not without danger. Well, her practice shall condemn a number of professors. Nay, our forefathers' zeal and forwardness

(notwithstanding they lived in blindness) shall condemn our coldness, in this behalf. What speak I of our forefathers? Even the stones in the ruinated abbeys and other religious houses shall rise up in judgment against us. For those places could maintain thirty or forty idle bellies, which did nothing but nuzzle men in superstitious idolatry. Whereas now the same place will not competently maintain one or two to instruct them in the way to eternal life. And no marvel, for we take from the church as fast as they gave it. In old time they were wont to say, "What shall we give the man of God?" (1 Sam. 9), but now with the sacrilegious church robbers, they say, "Come and let us take the houses of God in possession" (Ps. 83:12). The Jews were exceeding forward and liberal in their contribution to the tabernacle; some brought gold; others, silver, silk, precious stones; the meaner sort, rams' skins, goats' hair, etc., so that more than enough was offered by them, in such sort that Moses was forced to cause a proclamation to be made to stay the people from offering

(Ex. 36:5–6). This their example in being so forward to contribute to the material temple shall condemn our backwardness in conferring so little to the ministers, who are the living temples of God, and to the ministry which is in the place of the altar. For look by how much

God has diminished the cost of the altar, and the charges of the ceremonial worship under the Old Testament, by so much more does

He require the ministry to be maintained, and spiritual worship furthered in the New.

Lastly, if they that do not put to their helping hand to uphold the ministry are to be condemned, what condemnation trow we then belongs to sacrilegious persons that rob the church of her revenues, and devour holy things?

7 Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he reap.

Here the apostle presents sundry secret objections against the former precept (v. 6). For the Galatians might plead for themselves in this manner. Whereas you enjoin us to make for those which instructed us in the word, partakers of all our goods—alas, we cannot do it. It is unreasonable that you exact of us. As for some of us, we have a great family and charge to look unto, wife and children to provide for. And for them we must provide, otherwise "we deny the faith, and are worse than infidels" (1 Tim. 5:8). Others are poor and needy, fitter a great deal to receive than to give. And those that can give are not so to give, "that others may be eased, and they themselves pinched" (2

Cor. 8:13). And as for the ministers themselves, many of them are covetous and insatiable, and therefore it is evil spent that is bestowed upon them. Some of them need not, and therefore we need not to give. And why do not those that are needy, follow Paul's example, who labored with his hands and got his living by making of tents, because he would not be chargeable unto any? Or why do they not lead a single life (as in former times they did) that so they may be less burdensome to the church, and more beneficial to their brethren? Besides all this, God has promised, He will be the portion and inheritance of the Levites; and therefore we need not be so hasty to share with them in all our goods.

To these and all other vain and frivolous excuses of the same kind made by worldlings of corrupted minds, the apostle answers in these

words, "Be not deceived, God is not mocked"—as if he should say, I know right well thou art very cunning in seeking out shifts and pretending reasons to excuse your faults, and to exempt yourselves from the performance of the former duty, and so to cover the cursed covetousness of your hearts with colorable excuses. But, be not deceived brethren, they are but fig leaves, you do but dance in a net, you cannot blear the all-seeing eyes of God. Howsoever these reasons may persuade you, and go for current with men, yet they are but counterfeit in God's estimate (with whom you have to deal), who is not mocked, nor can be deceived, neither will be deluded with such vain excuses. Therefore take heed lest in going about to deceive them, you deceive yourselves. For look how you deal with them, God will deal with you. And with what measure you mete unto them, the same He will measure to you again; "for as you sow, so shall you reap." So that in these words the apostle does summarily comprise these three things. First, a dissuasion from this their vain reasoning and wicked practice, laid down by way of prevention, "Be not deceived." Secondly, a reason of the dehortation,128 showing that these their excuses are but frivolous and vain, "God is not mocked."

Thirdly, a confirmation or proof of his former reason, "for whatsoever a man soweth, that shall he reap."

The dissuasion is laid down in these words, "Be not deceived." The like phrase of speech we have in sundry other places, as in that advertisement which Hezekiah gives the Levites, "Now my sons be not deceived" (2 Chron. 29:11). And Paul the Corinthians, "Be not deceived; neither fornicators," etc. (1 Cor. 6:9). "Be not deceived, evil speeches corrupt good manners" (1 Cor. 15:33). Now men err and are deceived sundry ways, both in divine and human things (which appertain not to this place). Touching the deceit here mentioned, we are to know that a man may be deceived, and that by himself, two ways. First, through ignorance, in judging that to be no sin which is a

sin [Mal. 2:17], as when a man is persuaded that God is to be worshiped in an image. That when he persecutes the saints of God, he does God good service. Secondly, when men are so wickedly willful, that they wittingly deceive themselves, in thinking they can deceive God Himself, and so cunningly handle the matter that He shall not know their words, nor see their works, nor understand their thoughts. That whether they do good or evil, give to the ministry, or not, live according to the flesh, or according to the Spirit, it is all one, seeing He considers it not, and so promise to themselves impunity, though they sin willingly, as Eve did in putting a peradventure, where God's threat was peremptory. Both these sorts of deceit are here understood, specially the latter.

Use. Hence we may observe the deceitfulness of sin, which makes men think all is well with them, and that there is no danger, etc., when the case is far otherwise. This shows that the "heart of man is deceitful above measure" (as the prophet says) "who can find it out?"

Or who can sound the depth of the deceit of his own heart? Or who knows the infinite windings and turnings which are in this intricate labyrinth? Now this comes to pass, partly by reason of original corruption, which the apostle says is deceitful, "Take heed lest any of you be hardened through the deceitfulness of sin" (Heb. 3:13). Partly, by reason of long custom in sin, whereby the heart is inured to deceit, "Blessed is the man … in whose spirit there is no guile" (Ps.

32:2). For from this double ground it comes to pass, that men are so witty in defrauding the ministers of their due, in cutting them short of their allowance, in embezzling and purloining from them what they can, and so ingenious in inventing probable reasons and plausible arguments, to deceive themselves withal, in accounting all to be gained that is thus gotten. This teaches us, first of all, to pray instantly that God would open our eyes that we may see our hidden corruptions, and that He would anoint them with the eye-salve of His

Spirit that we may clearly see and rightly discern of things that differ, considering that sin does often apparel itself with the cloak of virtue.

Secondly, we are to suspect ourselves of our secret sins and to aggravate our known sins by all circumstances, seeing we may so easily deceive ourselves in flattering ourselves to be clear of this or that sin—or at least not to be so grievous sinners as in truth we are.

Thirdly, that it is the duty of the minister to warn the people to take heed that they be not deceived, as Paul does, "Let no man deceive you with vain words. For, for such things cometh the wrath of God upon the children of disobedience" (Eph. 5:6).

Again hence I gather that in the prime of the church, in the apostles' days when the church of the New Testament was but in founding, the ministry was in contempt. And (as it may appear out of other places) the ministers were not only neglected or contemned, but reviled, persecuted, accounted as the filth of the world, and the off-scouring of all things (1 Cor. 4:13); or where they were better entreated, they were but abused, scorned, reputed brainsick fellows—as the prophet was (2 Kings 9:11), and Paul (Acts 26:24). This has been and is the account which the world makes of the ministers of God, which must be so far from discouraging us, that it should minister rather matter of joy unto us, in that we are conformable by this means to Christ our

Head, who was not only neglected of all, not having [any] where to rest His head (Luke 9:58), but laughed to scorn, accounted a potcompanion, a drunkard, and a glutton, a sorcerer, one that had a devil, and was mad (John 10:20). For, "if we suffer with him, we shall be glorified with him" (Rom. 8:17).

Thus much of the dehortation. The reason follows to be considered in the second place, in these words, "God is not mocked," where the apostle shows that their excuses are but vain, because God is not mocked, nor will be deluded with such pretenses.

First here the apostle's dealing is worthy to be observed, in that, reproving them which neglected their duty to the ministers of the word, he brings in God Himself taking the matter into His own hand, making the ministers' quarrel His own quarrel. And this he does to the end we might see whom we have to deal withal and whom we do abuse, when we abuse the ministers of the word; to wit, that we abuse not man but God. For albeit it be true of all and every sin, which David confesses of his own particular murder and adultery, that it is against God, yea against Him alone (Ps. 51:4); yet in these and such like cases which tend to the undermining of His church and the decay of His religion and worship, He takes Himself more directly aimed at and more nearly touched. When the Israelites refused to have Samuel and his sons to rule over them, the Lord says,

"They have not cast thee away, but they have cast me away, that I should not reign over them" (1 Sam. 8:7). When the Levites were defrauded of their due, the Lord by His prophet tells the people, "Ye have spoiled me in tithes and offerings" (Mal. 3:8). So in this place, when the Galatians did wrongfully withhold and keep back that competent allowance that was due to their teachers, he tells them that it was a sin tending against God, who is not, nor will not, nor cannot be mocked. For what wrong soever is done to the messenger that is sent, the same is done to his Lord that sent him. And whatsoever disgrace or indignity is offered an ambassador, the same redounds to the prince, whose ambassador he is. This ought to be a caveat unto us, to take heed how we contemn or neglect the ministers of God, seeing whatsoever wrong is done them, Christ takes it as done to Himself (Matt. 25:45; Acts 9:4). This lets us see the heinous sins of many that profess the gospel, specially in this kind, who now at this day (if ever) are ingenious in defrauding and eloquent in declaiming against the ministers of the word. In laughing them to scorn, as they did our Savior Christ (Mark 5:40), and abusing them in terms and taunts, calling them bald priests, as young children

called Elisha "bald pate" (no doubt following the example of their parents, of whom they learned it). "Ascend thou bald pate, ascend thou bald pate" (2 Kings 2:23). That they are too full of the Spirit, as they derived the apostles in saying, "They were full of new wine"

(Acts 2:13). In making them their table talk, making songs of them, as the drunkards did of David and Jeremiah. In scourging them with the whip of the tongue, as the Stoics called Paul a babbler (Acts

17:18) and Festus a mad man (Acts 26). Now in that they thus scornfully abuse His ministers and so indignly and disdainfully entreat His messengers and ambassadors; what do they else but abuse Christ Jesus Himself, and through their sides, wound, and crucify Him again? When Sennacherib, King of Ashur, reviled

Jerusalem and Hezekiah the king—what says the Lord? "O virgin daughter of Zion, he hath despised thee, and laughed thee to scorn:

O daughter of Jerusalem, he hath shaken his head at thee. Whom hast thou railed on, and blasphemed? And against whom hast thou exalted thy voice, and lifted up thine eyes on high? Even against the Holy One of Israel" (Isa. 37:22–23).

The Use. Hence we learn that God has an exact knowledge of all our actions and cannot be deluded. "Hell and destruction are before him, how much more [the hearts of the sons of men]" (Prov. 15:11). "His eyes consider, his eyelids try the children of men" (Ps. 11:4). He knows our thoughts, "long before they be" (Ps. 139:2). All things are naked and bare in His sight (Heb. 4:13). Reason itself shows that He which made the eye cannot but see; He that made the heart and mind cannot but understand the frame and motion thereof (Ps.

94:9–11).

II. This shows the madness of those which say, God hears not, sees not, understands not; or which say in their hearts, How should He

hear? Is there knowledge in the Most High? Or can He see through the thick cloud?

III. Hence we are taught in our prayers to pour forth our hearts before the Lord without concealing so much as the least sin, seeing we may easily delude men and deceive ourselves, but God we cannot deceive.

IV. It ought to be a bridle to us to curb and keep in our corruptions, considering His eyes pierce the darkness, the most secret and hidden places, yea even the secret closets and cabinets of our hearts.

Thus much of the reason. I proceed to the confirmation or proof of his reason, in these words, "For whatsoever a man soweth, that shall he also reap." Where the apostle proves that God will not be mocked with vain excuses, seeing He will render to every man according to his works, which is signified by this allegorical speech of "sowing" and "reaping" so often used in Scripture (as 1 Cor. 9:11; 2 Cor. 9:6), in which places, labor and cost in doing good and being beneficial, specially to the ministers of the word, is compared to seed; the workers, to seed-men; the ministers to whom this benefit is considered, to the tilled ground; the gain that accrues unto them thereby, to the harvest, wherewith God will reward them, and that according to their works, in the general day of retribution. This metaphor of sowing does elsewhere signify all the moral actions of a man's life, whether they be good or evil. Of good actions, Solomon says, "He that soweth righteousness, hath a sure recompense" (Prov.

11:18). Of evil actions he says, "He that soweth iniquity shall reap affliction" (Prov. 22:8). But here Paul restrains it to those good works of liberality which are performed in the maintenance of the ministry.

And he calls that which is bestowed upon the ministers of the word, "seed," which being sown, does recompense the cost, thirty, sixty, a

hundred fold—that so they might not think their labor lost, nor their cost bestowed in vain, seeing they were to receive that which they laid forth with advantage.

But here it may be said this proverbial sentence is not always true.

For sometimes "men sow much, and gather but little" (Deut. 28:30; Hag. 1:6); nay, sometimes "they sow, and reap not" (Mic. 6:15).

Again, experience shows that that which is sown may degenerate into another kind. Answer. It is not necessary that proverbial sentences should be true at all times, and in every particular. If they be true for the most part, or in that for which they are brought, it is sufficient, as that, "A prophet is not accepted in his own country" (Matt. 13:57), is for the most part true, though not always. So, whatsoever a man sows, the same commonly and usually he does reap.

But it will be said, how can a man reap that which he sows, seeing that Christ affirms it to be a true saying, that one sows, and another reaps (John 4:37)? Answer. In that one sows, and another reaps, it is not to be imputed to nature, but to the special providence of God.

The words are to be understood of the prophets who were the seed men in sowing the seeds of the gospel; and of the apostles, who were the reapers, whose plain and powerful preaching of the gospel did as far exceed that of the prophets as the harvest does the seed time.

Thus the time under the law is resembled to childhood and infancy, that under the gospel to man's estate (Gal. 4:1–7). Again, it may be said the husbandman "soweth not the body that shall be" (1 Cor.

15:37); therefore, he reaps not that which he sowed. Answer. He reaps not the same individually, but yet the same special body. It may further be doubted of the truth of that which is signified by this proverbial sentence, namely, whether every man shall receive according to his works, for so every man should be condemned. To which I answer that it is not universally true, for "if the righteous

commit iniquity all his righteousness shall be no more remembered."

And "if a wicked man turn from his sin, none of his sins that he has committed shall be mentioned unto him" (Ezek. 33:13–16). It must therefore be restrained thus. He that does wickedly and perseveres therein to the end—he that does well and continues in his well doing shall receive according to his works; the seeds of his former sins shall not grow up to the harvest of condemnation. For it is the privilege, yea, the happiness of a righteous man, so to have his sins covered with the robes of Christ's righteousness, as that they shall never be uncovered to his shame (Ps. 32; Isa. 43:25). Again, it may be hence proved in that sanctification in death is perfected, original corruption being utterly abolished. And therefore though the book of a regenerate man's conscience be opened at the day of judgment, yet nothing shall be found in it but his good works, which follow him till the resurrection (Rev. 14:13). Besides this, in the last sentence pronounced by our Savior Christ, only their good works are mentioned: "Come ye blessed of my Father, inherit the kingdom prepared for you, for I was hungry, and ye fed me," etc. (Matt. 25), their sins and imperfections not so much as once named, but concealed and passed over.

Objection II. It may be said that neither the good nor the bad do reap that which they have sown. The godly for the seeds of good works reap nothing but affliction. The wicked for the cursed seeds of damnable life, comfort and contentation. To which I answer that it is not true, if we restrain it to the realm of this life; for so all men reap not as they have sown. But it is undoubtedly true of the life to come.

For the justice of God requires that all should be rewarded according to their works (Rom. 2). Hence therefore we may gather that seeing men must reap as they sow, and yet do not reap, nor receive their reward in this life—that there is another life after this, in which God will give to everyone as his work shall be, and therefore there shall be

a judgment. And because the body was partaker with the soul either in doing good or evil, it is just likewise it should be partaker either of misery or felicity. And therefore there shall be a resurrection.

Objection III. The whore of Babylon must be rewarded double, "In the cup that she hath filled to you, fill her the double" (Rev. 18:6).

And the saints pray thus to God, "Render to our neighbors seven fold into their bosom" (Ps. 79:12). Therefore it seems that some men shall not be judged according to their works, because they are punished above their deserts. Answer. She is rewarded double, yet or above but according to her defects; "give her double according to her works" (v.

6). The meaning is not that she should be punished twice as much as she had deserved, for it is the law of God that the malefactor should be beaten with a certain number of stripes, not above, but "according to his trespass" (Deut. 25:2), but that she should be tormented twice as much as she had tormented others. Again, these phrases and forms of speech of rewarding double, or sevenfold signify that God will pay wicked men home to the full (a definite number being put for an indefinite), as, "Doubtless, whosoever slayeth Cain shall be punished sevenfold" (Gen. 4:15). The meaning is not that the murderer of Cain should be punished sevenfold more than he was punished for killing his brother, Abel (for it should not have been so great a sin for a man to have killed him, as it was for him to kill his brother), but that he should be most severely and grievously punished.

Objection IV. Infants have no works whereby they may be judged, seeing they do neither good nor evil, as the Scripture speaks of Jacob and Esau (Rom. 9:11). Therefore all shall not be judged according to works. Answer. These phrases of Scripture, "As a man sows so shall he reap"; "Everyone shall receive according to his works," etc., are not to be extended to all, but must be restrained to such as have

works and knowledge to discern betwixt good and evil, which infants have not. For besides that they are destitute of works, they also want the use of reason. And therefore they shall not be judged by the book of conscience, but by the book of life. For to say, as Hugo de St.

Victor does, upon the Romans (question 59) that they shall be condemned for the sins which their parents committed in their conception and nativity, as though they themselves had actually committed them, is contrary to that "the son shall not bear the iniquity of the father" (Ezek. 18:20).

Objection V. But how shall they be pronounced just, who being come to years of discretion, yet have no good works, as Lazarus and the thief upon the cross, who living lewdly all his life long, was converted at the last gasp? Answer. That Lazarus had no good works, whereby he might be declared just, it cannot be proved. The contrary rather may be gathered out of Scripture. And that the good thief had no good works, it is flat against the text (Luke 23:40–41), where he makes a notable confession of Christ, and rebukes his fellow, laboring to bring him to the faith, which was a memorable fact of Christian charity. Secondly, though it were granted that they had no good works in action yet they were full of good works in affection, and by these they were to be judged, God accepting in His children the will for the deed. Lazarus by reason of his extreme poverty and the thief by reason of the shortness of time which he had to live in the world could not be plentiful in good works, thereby to give sufficient testimony of their unfeigned faith. Yet God accepts a man according to that which he has, and not according to that which he has not, accepting the will for the deed, as He accepted the willingness of Abraham to sacrifice his son, as though he had sacrificed him indeed (Gen. 22).

Objection VI. God does not proportionate the reward to the work, because He does reward works which are finite and temporal with infinite and eternal punishment. Answer. Sin being considered in respect of the act, as it is a transient action, is finite. But in a threefold consideration, it is infinite. First, in respect of the object against whom it is committed. For being the offense of an infinite

Majesty, it does deserve infinite punishment. For if he that clips the king's coin or defaces the king's arms or counterfeits the Broad Seal of England, or the prince's Privy Seal, ought to die as a traitor because this disgrace tends to the person of the prince—much more ought he that violates the law of God die the first and second death, seeing the breach thereof does not only tend to the defacing of His own image in us, but to the person of God Himself, who in every sin is contemned and dishonored. Secondly, sin is infinite in respect of the subject. For seeing that the soul is immortal, and that the guilt of sin and the blot together do stain the soul, as the crimson or scarlet die the silk or the wool, and can no more be severed from the soul than spots from the leopard—it remains that sin is infinite in durance, and so deserves eternal punishment. Thirdly, it is infinite in respect of the mind, desire, and intent of the sinner, whose desire is still to walk on in his sins, and except God should cut off the line of his life, never to give over sinning, but to run on in infinitum, committing of sin even with greediness.

Thus having the meaning of the words, let us come to the doctrine and use. There be two principal reasons which hinder men from being beneficial and liberal to the ministry. The first is because they think all is lost that is bestowed that way. The second is because they are afraid lest themselves should want. To both which the apostle makes answer in this place, comparing our beneficence in the upholding, maintaining, countenancing of the ministry to seed, to teach us that as the husbandman does sow his corn in the ground,

never fearing the loss thereof, but hoping for a greater increase—not doubting his own want, but assuring himself of greater plenty. So we in sowing the seeds of good works must never dream of loss or cost, considering the more we sow, the more we shall reap. We must never fear want, seeing we shall receive a hundredfold (Mark 10:30). If men could be persuaded of this, that the time of this life is the seed time; that the last judgment is the harvest; and that as certainly as the husbandman which sows his seed looks for increase, so we for our good works, a recompense to the full. O how fruitful should we be, how plentiful, how full of good works? But the cursed root of infidelity, which is in every man by nature, does dry up the sap of all

God's graces in us, and make us either bad or barren trees, either to bring forth sour fruits of sin or no fruit at all, but to become unprofitable both to ourselves and others. For the reason why men are so cold in their liberality, so fruitless, so unprofitable, is because they do not believe the promises of God that He is true of His word, that whatsoever they give to the poor or the ministers of His word,

"they lend unto the Lord, and whatsoever they lay out, the Lord will restore to them again" (Prov. 19:17). For if they were as well persuaded of a recompense at the last day, as the husbandman is of a harvest, they would be more frequent in duties of charity and more plentiful in good works than commonly they be.

Further let it be observed, that though these words be but generally expounded in the verse following, where the apostle says, "He that soweth to the flesh, shall of the flesh reap corruption: he that soweth to the Spirit, shall of the Spirit reap life everlasting"—yet are they more particularly and distinctly set down elsewhere in Scripture, as,

"He that soweth sparingly shall reap sparingly, and he that soweth liberally, shall reap liberally" (2 Cor. 9:6). That is, the harvest shall not only be answerable to the seed, and the reward to the work; but greater or less according to the quantity and quality of the work. "For

every man shall receive his reward according to his proper labor" (1 Cor. 3:8). For the more the husbandman sows, the more he does usually reap (except God blow upon it, in cursing the land, as He did the Israelites who sowed much and gathered little); and the less he sows, the less shall his crop be. Even so, the more plentiful we are in sowing the seeds of good works, the more we shall reap. And the more sparing we are, the less shall our harvest be. Hence I gather, first, that there are several degrees of punishments in hell, according to the greatness and smallness of sins. For some sins are but as motes, others as beams (Matt. 7:4); some as gnats, others as camels

(Matt. 23:24). And therefore some shall be beaten with many stripes, some with few, and it shall be easier for them of Sodom and Gomorrah at the day of judgment, than for them of Capernaum.

Secondly, that there are sundry degrees of glory and felicity in heaven, proportional to men's works. For all men do not sow alike, neither are their works equal, but have sundry degrees of goodness in them, and therefore there are answerable degrees of glory wherewith they are to be crowned. This truth is taught elsewhere more plainly, as, "They that be wise shall shine as the brightness of the firmament.

And they that turn many to righteousness, shall shine as the stars for evermore" (Dan. 12:3). Therefore as there is a greater brightness in the star than in the firmament, so there shall be greater glory in one than in another. "Every man shall receive his reward, according to his own labor" (1 Cor. 3:8); therefore, seeing all men's labors are not alike, their reward shall not be alike. This is further confirmed by the parable of the talents (Luke 19), where the master of the servants does proportionate his wages to their work, making him that had gained with his talent, five talents, ruler over five cities; him that had gained ten, ruler over ten.

And whereas it may be said that all the laborers in the vineyard received an equal reward, namely a penny; as well as those that

wrought but an hour, as those that bare the burden and heat of the day [Matt. 20:12], I answer, it is true of essential glory, all the elect shall have equal glory. But it is not true of accidental glory; therein all shall not be equal. Take sundry vessels of diverse bigness and cast them into the sea, all will be filled with water, though some receive a greater quantity; others, a less. So, all shall have fullness of glory; that is, the same essential glory. Though in respect of accidental glory, some shall have more; and some, less. Secondly, the scope of the parable is not to show the equality of glory in the world139 to come; but that they which are first called ought not to insult over their brethren which are not as yet called, seeing they may be preferred before them, or (at the least) made equal with them. It remains therefore for a conclusion, that there shall be degrees of glory in heaven, as there are degrees of torment in hell, and that as men's labors differ in goodness, so their rewards shall be different in greatness.

Now men's labors differ in goodness three ways: in the kind, in the quantity, and in the quality. In the kind, in that some are more noble in their kind; some, more base; as to cure the maladies of the soul is a more excellent work in its kind than to cure the disease of the body.

And therefore it has a greater degree of glory promised. "They that turn many to righteousness, shall shine as the stars for evermore"

(Dan. 12:3). In the quality or manner, in that some are done with greater love; some, with less—some, with greater zeal; some, with less; some, with greater care and conscience to discharge our duties; some, with less. Now, those that are performed with greater love, zeal, care, and conscience shall receive a greater reward. Those that are done with less, a lesser. For so is the promise, "Every man shall receive his wages, according to his own labor" (1 Cor. 3:8). In the quantity, in that some labor but an hour; others bear the burden and heat of the day, and so according to the greatness or smallness of

their pains, they shall have a greater or lesser reward. He that had so carefully employed his talent that he gained with it ten others was made ruler over ten cities. And he that had taken less pains and gained but five was made ruler but over five, that is, had his reward; yet a less reward suitable to his work.

Further, as God does reward the good works of His servants, according to the kind, the quantity, and quality, so He rewards sins not only according to their degree (as we have heard), but also in the same manner, according to the nature and quality of the sin. "It is a just thing with God to recompense tribulation to them that trouble you" (2 Thess. 1:6). Thus He threatens that "to the froward he will show himself froward" (Ps. 18:26). And, "He that sheddeth man's blood, by man shall his blood be shed" (Gen. 9:6). And, "All that take the sword, shall perish by the sword" (Matt. 26:52). And, "He that stoppeth his ears at the cry of the poor, shall cry unto the Lord, and he will not hear him" (Prov. 21:13). And, "Judgment merciless shall be to him that shows no mercy" (James 2:13). And, "Woe be to thee that spoilest, and wast not spoiled, and doest wickedly, and they did not wickedly against thee. For when thou shall cease to spoil, thou shalt be spoiled. And when thou shalt make an end of doing wickedly, they shall do wickedly against thee" (Isa. 33:1). "For with what judgment men judge, they shall be judged, and with what measure they mete, it shall be measured to them again" (Matt. 7:2).

Neither does God barely threaten this, but He does it in deed; in handling sinners in their kind. "Because thou hast eaten of the tree, cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life" (Gen. 3:17). Thus God punished the filthy Sodomites in their kind, in that, for their burning lust He "rained upon them fire and brimstone from heaven" (Gen. 19:24). Nadab and Abihu censing with strange fire, were consumed with fire from heaven (Lev. 10:1–

2). The like may be said of Adonibezek, for as he caused seventy

kings having the thumbs of their hands and of their feet cut off to gather crumbs under his table, so the Lord rewarded him (Judg. 1:7).

As Agag's sword made women childless, so his mother was made childless among other women, being hewn in pieces before the Lord in Gilgal (1 Sam. 15:33). Thus God punished the adultery and murder of David. For as he defiled another man's wife, so his own son

"Absalom defiled his wives in the sight of all Israel" (2 Sam. 16:22); and his murder in slaying Uriah by the sword of the children of Ammon, in that "the sword did never depart from his house" (2 Sam.

12:10). Because the Grecians accounted preaching foolishness, it pleased God (as a fit and just punishment of this their sin) "by the foolishness of preaching to save them that believe" (1 Cor. 1:21). Thus as Chrysostom has observed, the rich glutton was met with in his kind. For whereas he would not give Lazarus "a crumb of bread" to slake his hunger, God would not give him "a drop of water" to cool his thirst (Luke 16); and therefore he says, Hiems non semina vitmiserecordiam, venit aestas et nihil messuit. Thus He punishes spiritual fornication with bodily pollution, because the Israelites went a whoring from God, therefore "their daughters became harlots, and their spouses whores" (Hos. 4:12–13). And this is verified in the Church of Rome at this day. For as He gave up the heathen to reprobate minds, by reason of their idolatry, so has He given them up, as we may see in their unclean cloisters, their Sodomitical stews, their beastly brothel-houses, and the like. So they that delight in looking at "the redness of the wine" shall have "red eyes" as a punishment of their sin (Prov. 23:29, 31). Thus God punished the pride of the women of Jerusalem. For "instead of a sweet savor, there was a stink, instead of a girdle, a rent, instead of dressing of the hair, baldness, instead of a stomacher, a girding of sackcloth, and burning, instead of beauty" (Isa. 3:24). And thus the Lord shut up every womb of the house of Abimelech because of Sara, Abraham's wife (Gen.

20:18). Thus the wise man says, "Because the Israelites worshiped

serpents which had not the use of reason and vile beasts, the Lord sent a multitude of unreasonable beasts among them for a vengeance, that they might know that wherewith a man sins, by the same also shall he be punished" (Wis. 11:15–16). And this manner of punishing sinners in their kind, Job acknowledges to be most just, when he says, "If mine heart have been deceived by a woman, or if I have laid wait at the door of my neighbor: let my wife grind unto another man, and let other men bow down upon her" (Job 31:9–10).

Use. First, here we see the justice of God in awarding the last sentence, nay, His bounty and severity (Rom. 11:22). His bounty, in recompensing men above their deserts; His severity, in punishing sinners according to their deserts. For as He will deny anything in justice that denied to Dives "a drop of water" to cool his tongue (Luke

16:24–25), so will He recompense "a cup of cold water" (Matt.

10:42). This integrity in judgment without partiality is signified by "the white throne" (Rev. 20:11), and it serves as a pattern and example for all judges and magistrates to follow, in laying judgment to the rule and righteousness to the balance (Isa. 28:17)—that is, in hearing causes indifferently, and determining equally, examining them (as it were) by line and square, as the mason or carpenter does his work. The Grecians placed justice betwixt Leo and Libra, thereby signifying that there must not only be courage in executing, but also indifferency in determining. The Egyptians express the same by the hieroglyphical figure of a man without hands, winking with his eyes, whereby is meant our uncorrupt judge, who has no hands to receive bribes, nor eyes to behold the person of the poor or respect the person of the rich. And before our tribunals we commonly have the picture of a man, holding a balance in one hand and a sword in the other, signifying by the balance just judgment, by the sword execution of judgment. For as the balance puts no difference between gold and lead, but gives an equal or unequal poise to them both, not

giving a greater weight to the gold for the excellency of the metal because it is gold, nor a less to the lead for the baseness of it because it is lead. So they were with an even hand to weigh the poor man's cause as well as the rich. But it is most notably set out by "the throne of the house of David" mentioned in Psalm 122:5, which was placed in the gate of the city towards the sun rising. In the gate, to signify that all which came in and out by the gate of the city might indifferently be heard, the poor as well as the rich, and might have access and regress to and from the judgment seat. Towards the rising of the sun, in token that their judgment should be as clear from corruption, as the sun is clear in his chiefest brightness.

Secondly, this confutes the common opinion of the schoolmen, who as they truly affirm that God rewards His elect supra meritum, above their desert, so they erroneously teach that He punishes the reprobate citra condignum, less than they have deserved. For God pours upon the wicked after this life the full vials of His wrath, punishing them in the rigor of His justice, without all mercy, not only according to their works in regard of nature and quality, but in respect of the measure and quantity.

Lastly, this doctrine seriously considered and thought upon, that we shall drink such as we brew, reap such as we sow, and that men shall have degrees of felicity or misery answerable to their works, answerable to the kind of their work, to the quantity and quality thereof, will make us more careful to avoid sin and to be more plentiful in good works, than if with the papists, we should teach justification by works.

Again, in that every one shall reap as he sows, that is, shall be rewarded not according to the fruit and success of his labor, but according to his labor, be it more or less, better or worse. It serves

(first of all) to comfort the ministers of the word which are set over a blind ignorant people, who are always learning and never come to the knowledge of the truth. They must not be discouraged, though after long teaching, there be little knowledge or amendment; after much painstaking, little profiting; but rather a coldness, a backwardness, a declining in all sorts and degrees. They must remember that if their gospel being delivered with such simplicity, with such assiduity, with such evidence and demonstration of the Spirit, be hid, "it is hid to them that perish, in whom the god of this world hath blinded the mind of the infidels, that the glorious gospel of Christ should not shine unto them" (2 Cor. 4:3–4). Besides, let them consider that though they seem to labor in vain, and to spend their strength in vain, and that their words take no more effect than if they were spoken in the wind: "Yet that their judgment is with the Lord, and their work with their God" (Isa. 49:4), remembering that God will give to every man according to his work, according to the kind, the quantity, the quality thereof—and not according to the fruit or success of his work.

It may serve also as a cordial to every man that is painful and faithful in his calling, though never so base and servile, as to a shepherd which watches his flock, or a poor drudge that attends upon his master's business. He is to comfort himself with this, that though he see no great good that comes by his labor and travail, yet if he be obedient to him that is his master according to the flesh in all things, not with eye-service as men-pleasers, but in singleness of heart, serving God; and whatsoever he does, doing it heartily as to the Lord, and not to men—let him know and assure himself, that "of the Lord he shall receive the reward of inheritance" (Col. 3:22–24). And the promise is more general, "Know ye, that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free" (Eph. 6:8).

It serves further as a comfort against inequality, whereas the wicked flourish in all manner of prosperity, and the good lie in contempt and misery; for the time shall come, when everyone shall reap even as he has sown. When God will punish the sins of the reprobate with eternal torment according to their deserts and crown the good works of His servants with an eternal weight of glory above their desert. For piety shall not always go unrewarded, neither shall impiety always go unpunished, for as the psalmist says, "The patient abiding of the righteous shall not perish for ever" [Ps. 9:18]. And again, "Doubtless there is a reward for the righteous, doubtless there is a God that judgeth the earth" [Ps. 58:11].

Again, this condemns the damnable opinion of atheists, who think all things come to pass by nature or fortune, and that doomsday is but a dream. And that stick not to say, "It is in vain to serve God, and what profit is it, that we have kept his commandments, and that we have walked humbly before the Lord of Hosts?" [Mal. 3:14], as though good works should never be rewarded, nor sin punished—albeit the Lord has said, "Behold I come quickly, and my reward is with me, to give every one as his work shall be" (Rev. 22:12).

Besides, it meets with the practice of those men which sow nothing but cockle, and yet expect a crop of wheat; or nothing but darnel, and yet look to reap a barley harvest. That is, such as sow nothing but the cursed seeds of a damnable life, and yet look to reap the harvest of eternal life. For as a man sows, so shall he reap. Such as he brews, such shall he drink. "Every one shall eat the fruit of his own ways, and be filled with his own devices" (Prov. 1:31).

It does further detect the folly of those which fraught the ship of their soul with nothing but faith, resting (in carnal presumption) upon a vain opinion of faith and never caring for good works. Against whom

St. James writes, "What availeth it, though a man say he hath faith, when he hath no works? Can the faith save him?… Wilt thou understand, O thou vain man, that faith which is without works, is dead?" (James 2:14, 20). We must therefore sow the seeds of good works in this life, if after this life we look to reap the harvest of eternal life. And give all diligence by good works, to make our calling and election sure, that as it is sure in itself in God's unchangeable decree (2 Tim. 2:19), so we may make it sure to us (2 Peter 1:10), and so lay up in store a good foundation against the time to come, that we may obtain eternal life (1 Tim. 6:19).

Lastly, it crosses the wicked conceit and imagination of those men that sing a requiem to their souls, in promising to themselves an impunity from sin and an immunity from all the judgments of God, notwithstanding they go on in their bad practices—and all because

God does not presently take vengeance on them for their sins. For they do not consider, that their sins are as seeds, which must have a time to grow in, before they come to maturity, but being once ripe and full eared, let them assure themselves God will cut them down with the sickle of His judgments, as we read in Genesis 15:16. They remember not what the Lord says by Jeremiah, that He will not weary himself with following after these wild asses, used to the wilderness, which snuff up the wind by occasion at their pleasure, and none can turn them back, "but will seek for them, and find them in their months" (Jer. 2:24), that is, when their iniquity shall be at the full, the Lord will meet with them.

8 For, he that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting.

Here St. Paul specifies that in particular which before he had delivered in general, viz. what he meant by "sowing" and "reaping."

And this he does by a distribution or enumeration of the kinds of sowing and reaping—showing, that there are two sorts of seeds which men sow in this life: good and evil. Two kinds of sowers: spiritual men and carnal men. Two sorts of ground in which this seed is sown: the flesh and the Spirit. Two sorts of harvests which men are to reap according to the seed: corruption and life. As Paul says, "If ye live after the flesh, ye shall die: but if ye mortify the deeds of the body by the Spirit, ye shall live" (Rom. 8:13). These two sorts of harvests, being answerable to the seed. Corruption and death being the harvest of the seed sown to the flesh; life and immortality, of that to the Spirit.

Tacianus, the heretic and author of the sect of the Encratites, does gather from this and the like places that marriage is in itself simply evil, because it is a sowing to the flesh. To him we may adjoin the pope's holiness, Siricius, who reasons after the same manner to prove that priests ought not to marry, because (says he), "They that are in the flesh, cannot please God" (Rom. 8:8) where he condemns all marriages as unclean, both in the clergy and the laity (Distinct.

82)—understanding, as though Paul should speak properly of seed and of the flesh. But worthily was Tacianus's opinion confuted, and he condemned for an heretic. For the apostle speaks not of the works of nature, but of corrupt nature, which overturns the divine order which God set in nature in the creation. Besides, the apostolic writer says that "marriage is honorable among all men" [Heb. 13:4] (not the first only, but also the second, third, etc. and among clergy men as well as others); and therefore the marriage bed being "undefiled," that is, being used in holy manner, is no sowing to the flesh but to the Spirit, as popish doctors are enforced to confess. Lastly, Paul says not, "He that soweth to the flesh, shall of the flesh reap corruption"—

but, "He that soweth to his flesh," etc. Now no man (except he be worse than a brute beast) does abuse himself by sowing to his own flesh (as Jerome says upon this place). Others, by sowing to the flesh and Spirit understand the following after the fruits of the flesh and of the Spirit, mentioned in the former chapter (vv. 19, 22). But this exposition cannot stand in this place, because the illative particle

("for") in the beginning of the verse shows evidently that these words depend upon the former, as an exegesis or exposition thereof, where

Paul spoke not generally of all, but particularly of those works which serve directly to uphold the ministry.

By sowing to the flesh therefore the apostle means nothing else, but to live in the flesh, to walk in it, to take pleasure in it, to follow the desires of it, and to fulfill the lusts thereof. More plainly, it is wholly to give and addict a man's self to the pleasures, profits, honors, and preferments of this life, and to spend himself, his strength, and wit in compassing of them, having little or no respect of the life to come, how he may compass the rich purchase of the kingdom of heaven.

Which who so does, shall reap nothing at the harvest, but corruption.

That is, shall have for his reward eternal death, understanding by corruption, the corruption of good qualities, not of the substance. On the contrary, to sow to the Spirit is to live in the Spirit, and to walk according to the Spirit, and to mortify the deeds of the flesh by the Spirit, and to do those things which otherwise we would never do if we were not moved and led by the Spirit, as to bestow a man's goods, his labor and travail, his strength, his wit, and all, in those things that may further true religion and piety, with relation to eternal life.

Which whosoever does, shall reap life everlasting as a just recompense of his work, according to the merciful promise of God.

Here sundry objections are to be answered, for the clearing of the text. [Objection I.] First, the papists reason thus.151 Works are seeds.

But seeds are the proper cause of the fruit. Therefore good works are the proper cause of eternal life, and not faith only. So that as there is a hidden virtue in the seed to bring forth fruit, so is there a dignity in good works to merit eternal life. Answer. First, as in a parable, so in a similitude, whatsoever is beside the scope and drift thereof (as this their dispute is) proves nothing. The scope of the similitude is this, that as he which sows wheat shall reap wheat, so he that sows to the Spirit shall of the Spirit reap life everlasting; and as he that sows tares shall reap nothing but tares, so he that sows to the flesh the cursed seeds of a wicked life shall of the flesh reap nothing but corruption. And as he that sows plentifully either of these, shall reap a plentiful harvest of either of them, so he that sows the seed of a godly or wicked life in plentiful manner, shall reap a plentiful increase, either of misery or felicity. When the papists therefore reason thus, seeds are the cause of the fruit, and have in them a hidden virtue whereby they grow and bring forth fruit, therefore good works are the proper cause of life, and have a dignity and excellency in them, whereby they are worthy of eternal life—they miss of the drift and intent of the apostle, and so conclude nothing.

Besides, this their collection and discourse is contrary to their own doctrine. For they teach that good works are meritorious by merit of condignity, which may be understood three ways: either in regard of the dignity of the work alone, or in regard of the promise of God alone and His divine acceptation, or partly in regard of the dignity and excellency of the work, partly in regard of the promise of God.

Now albeit some of them hold that good works do merit in respect only of God's promise and merciful acceptance, as Scotus,

Ariminensis, Durandus, Vega, Bunderius, Coster, and the like.

Others, in respect partly of their own worthiness, partly of God's promise and acceptance, as Bonaventure, Biel, Driedo, Clingius,

Jansenius, Bellarmine, etc., it being the common received opinion

among the schoolmen (as Binsfeldius witnesses). Yet none of them (except only Cajetan) affirm that they are meritorious only in regard of the dignity of the work, which notwithstanding the Rhemists and others labor to prove out of this similitude, urging the analogy between seed and good works, contrary to the current and stream of their own doctors.155

Thirdly, I answer that good works are seeds, yet faith is the root of these seeds. And in that good works are made the seeds of eternal life, it is to be ascribed to God's merciful promise, not to the merit of the work. For in that we, or our works, are worthy of the least blessing, it is more of God's mercy than our merit.

Fourthly, the apostle shows only who they are that shall inherit eternal life, and the order how life is attained—but not the cause wherefore it is given. It will be said, not only the order, but the cause is set down, as it may appear by the antithesis. For as sowing the flesh is the cause of destruction, so sowing to the Spirit is the cause of eternal life. Answer. It is true in the one, but not in the other. For first, sins or works of the flesh are perfectly evil as being absolute breaches of the law, and deserve infinite punishment because they offend an infinite majesty. Whereas works of the Spirit are imperfectly good, having in them wants and imperfections (there being in every good work a sin of omission) coming short of that perfection that is required in the law—they being good and perfect as they proceed from the Spirit of God; imperfect and vicious as they come from us. Even as water is pure, as it proceeds from the fountain, but troubled, as it runs through a filthy channel; or as the writing is imperfect and faulty, as it comes from the young learner, but perfect and absolute, as it proceeds from the scrivener which guides his hand. So that if God (setting aside mercy) should try them by the touchstone of the word, they would be found to be but

counterfeit. And if He should weigh them in the balance of His justice, they would be found too light. Secondly, there is a main difference betwixt the works of the flesh and the works of the Spirit in this very point, in that the works of the flesh are our own works, and not the works of God in us. And so we deserve eternal death by reason of them, they being our own wicked works. Whereas good works proceed not from us properly, seeing "we are not sufficient of our selves to think any [good]158 thing as of our selves" (2 Cor. 3:5), but from the Spirit of God, who works in us both the will and the deed; and are His works in us—therefore being not ours, we can merit nothing by them at the hands of God. Thirdly, observe that it is not said, he that sows to the Spirit "shall of that which he hath sown, reap life everlasting," but, "shall of the Spirit reap life everlasting."

Where we see the apostle attributes nothing to our works, but to the grace of God's Spirit. Lastly, the Holy Ghost puts manifest difference between the works of the flesh and of the Spirit, in respect of merit, when He says, "The wages of sin is death: but eternal life is the gift of God" (Rom. 6:23). He says not that eternal life is the reward of good works, but "the gift of God." Now in the reward of sin, there is merit presupposed. In the gift of eternal life, nothing but grace and favor.

Objection II. God gives eternal life according to the measure and proportion of the work, verse 7, "As a man soweth, so shall he reap."

"He that soweth sparingly, shall reap sparingly, and he that soweth liberally, shall reap liberally" (2 Cor. 9:6). "Every one shall receive his proper wages according to his own labor" (1 Cor. 3:8). Therefore in giving eternal life He has no respect of the promise or compact, but of the dignity and efficacy of the work. Answer. Fullness of glory, called by schoolmen essential glory, is given only for the merits of Christ in the riches of God's mercy, without all respect of works.

Accidental glory (when one has a greater measure of glory, another a less, as when vessels of unequal quantity cast into the sea are all

filled, yet some have a greater measure of water, some, a less) is given not without respect of works; yet so, as that it is not given for works, but according to works, they being infallible testimonies of their unfeigned faith in the merits of Christ. If it be said that eternal life is given as a reward, meritoriously deserved by good works because it is said, "Come ye blessed. For I was hungry, and ye gave me meat" (Matt. 25), I answer, it is one thing to be just, another thing to be declared and known to be just. We are just by faith, but we are known to be just by our works. Therefore men shall be judged at the last day, not by their faith, but by their works. For the last judgment serves not to make men just that are unjust, which is done by faith, but to manifest them to the world what they are indeed, which is done by works. Men are often compared to trees in Scripture [Ps. 1:3; Jer. 17:8; Matt. 3:10]. Now a tree is not known what it is by his sap, but by his fruit. Neither are men known to be just by their faith, but by their works. Indeed a tree is therefore good because his sap is good. But it is known to be good by his fruit. So a man is just because of his faith, but he is known to be just by his good works. Therefore seeing that the last judgment must proceed according to evidence that is upon record, "for the books must be opened, and men must be judged of those things, that are written in the books" [Rev. 20:12], all must be judged by their works, which are evident and apparent to the view of all men, and not by their faith, which is not exposed to the sight of any. And hence it is that the Scripture says, we shall be judged according to our works, but it is nowhere said for our good works. Gregory says, "God will give to everyone according to his works: but it is one thing to give according to works, another thing, for works." For works are no way the cause of reward; but only the common measure according to which God gives greater or lesser reward. Take this resemblance. A king promises unequal rewards to runners (the least of which would equal the riches of a kingdom) upon condition that he which first comes to

the goal shall have the greatest reward; the second, the next; and so in order. They having finished their race, the king gives them the reward according to their running. Who would hence but childishly infer that therefore they merited this reward by their running?160

And whereas they urge that text, "Come ye blessed, for I was hungry, and ye fed me" (Matt. 25), I answer, first, that the word "for" does not always signify a cause, but any argument or reason taken from any topic place. As, "The righteousness of God is made manifest unto all, and upon all that believe. For there is no difference. For all have sinned, and are deprived of the glory of God" (Rom. 3:22–23).

Where "sin" is no cause of the righteousness of faith, but only an antecedent or adjunct common to all men. So when we say, "This is the mother of the child, for she will not have it divided." There "for" does not imply the cause, as though her refusing to have it divided did make her the true mother of it, but only the sign that she was the true mother indeed. Secondly, be it granted that it implies the cause, yet not the meritorious cause. For good works are said to be causes of eternal life, not as meriting, procuring, or deserving anything at the hands of God, but as they are the king's highway to eternal life, God having prepared good works, that we should walk in them. If a king promise his subject a treasure hid in the top of a steep and high mountain, upon condition that he climb and dig it out, his climbing and digging is the efficient cause of enjoying the treasure, but no meritorious cause of obtaining it, seeing it was freely given. If it be further said, that the word "for" does here signify the cause, as well as in the words following, "Go ye cursed … for I was hungry, and ye gave me no meat"—seeing our Savior Christ speaks after the same manner of the reward of the godly and punishment of the wicked, I answer, the parity of the reason stands in this, that as by good works we come to eternal life, so by wicked works we run headlong to perdition. The dissimilitude is this, that evil works are not only the

way, but also the cause of death. Good works are the way, but not the cause, as Bernard says, they are via regni, non causa regnandi.

Objection III. Here God promises eternal life to good works; therefore good works merit eternal life. Answer. There is a double covenant, legal and evangelical. In the legal covenant, the promise of eternal life is made unto works. "Do this and live. If thou wilt enter into life, keep the commandments." But thus no man can merit, because none can fulfill the law. In the evangelical covenant, the promise is not made to the work, but to the worker; and to the worker not for the merit of his work, but for the merit of Christ, as,

"Be faithful unto the end, and I will give thee a crown of life" (Rev.

2:10). The promise is not made to fidelity, but to the faithful person, whose fidelity is a sign that he is in Christ, "in whom all the promises of God are yea, and amen" [2 Cor. 1:20], that is, most certain, and infallible. Secondly, if anything be due to works, it is not of the merit of the work, but of God's merciful promise. Augustine says, "God made Himself a debtor, not by owing anything, but by promising."

Thirdly, no reward is due to works of regeneration upon compact and promise. First, because we are not under the covenant of works, in which God does covenant with us upon condition of our obedience, but under the covenant of grace, the tenor of which covenant runs upon condition of the merits of Christ apprehended by faith.

Secondly, though we were under the legal covenant, yet we merit not, because our works are not answerable to the law. Lastly, whereas the pillars of the Romish church teach that the promise made upon condition of performing the work, makes the performer to merit, is very false. This is not sufficient to make a meritorious work. It is further required that the work be answerable and correspondent in worth and value to the reward. As if one shall promise a thousand crowns to him that will fetch a little water out of the next well, it is

debt indeed in the promiser, but no merit in the performer, because there is no proportion between the work and the reward.

Objection IV. Sowing to the Spirit is a good work, and reaping eternal life, the reward. But reward presupposes merit. Therefore sowing to the Spirit does merit eternal life. Answer. [I.] There is a double reward, one of favor, another of debt. "To him that worketh, the wage is not counted by favor, but by debt" (Rom. 4:4). So says Ambrose,

"There is one reward of liberality and favor: another reward which is the stipend of virtue and recompense of our labor."168 Therefore reward signifies generally any recompense or any gift that is bestowed upon another, whether it be more or less, whether answerable to the work or not, whether upon compact or otherwise.

For the Scripture makes mention of reward where there are no precedent works, as, "Fear not Abram, I am thine exceeding great reward" (Gen. 15:1), that is, your full content and happiness. "The fruit of the womb is a reward" (Ps. 127:3), that is, a blessing, and a free gift of God. In this sense (I grant) eternal life is a reward. Yet it is no proper reward, but so called by a catachresis, which yet is not an "intolerable catachresis" (as Bellarmine either ignorantly or maliciously affirms), but easy and familiar; for in the phrase of the Scripture, eternal life is called a reward in a general signification, when it is used absolutely and not relatively to signify the heel or end of any thing. And so the Hebrew word which signifies a heel, signifies also a reward,170 because it is given when the work is ended. And eternal life has this resemblance with a reward, in that it is given at the end of a man's life, after that his travail and warfare is ended.

Thus the Greek words which signify a reward and an end are used indifferently one for the other. "Receiving the end of your faith, the salvation of your souls" (1 Peter 1:9), that is (as Beza has fitly translated it), "the reward of your faith." For to translate it, "the end of your faith" cannot agree to the word "receiving," for we receive not

an end, but a reward. Thus reward signifies a free gift or free remuneration, as when the master gives his servant something for his faithful service (though done upon duty) when as he owes him not thanks, much less reward. "Doth he thank that servant, because he did that which was commanded unto him? I trow not" (Luke

17:9). Thus God gives us eternal life, not because He is bound in justice so to do (for He owes us neither rewards, nor thanks for our labor, but "when we have done what we can, we have but done our duty," v. 10), but because His goodness and merciful promise made thereupon does excite him thereunto. And yet eternal life is called a reward, because it does as certainly follow good works as though it were due. And good works are mentioned in the promise because they are tokens that the worker is in Christ, for whose merit the promise shall be accomplished. And it is further called the reward or fruit of our faith (as here the harvest) because it is the way and means of obtaining it.

II. Eternal life is called a reward of good works, not causally as procured by them, but consequently as following them. For albeit it be given properly for the merit of Christ apprehended by faith, yet it is given consequently as a recompense of our labors. As an inheritance is given to the heir, not for any duty or service, but because he is the heir—yet by consequent it is given in recompense of his obedience. "He that forsakes father and mother … shall receive a hundredfold more in this life, and in the world to come eternal life"

(Mark 10:29–30).

III. Reward does not always presuppose debt, but is often free, for whereas it is said, "If you love them that love you, what reward shall ye have?" (Matt. 5:46); it is thus in Luke 6:34, "What thank shall ye have?," by which we see that reward does not always signify due debt, but thankful remembrance and gracious acceptance.

IV. Eternal life is called "the reward of inheritance" (Col. 3:24), whereby is signified, that it is not given for our works, but because we are the sons of God by adoption. Bellarmine answers, that it may be both a reward and an inheritance. A reward, because it is given to laborers upon compact. An inheritance, because it is given to none but those that are children. But the word ἀνταπόδοσις translated reward, signifies a gift freely given without respect of desert, it being all one with δοσις, as Basil teaches upon the seventh Psalm.

V. The Scripture teaches that God gives rewards four ways. First, He gives reward of due debt in respect of merit. Thus He gives eternal life as a reward due not to our merits but to the merit of Christ. For none can merit at the hands of God, but He which is God. Secondly,

He gives a reward in respect of His free and merciful promise, and thus He rewards only believers. Thirdly, He gives rewards to hypocrites, infidels, heathen, etc., being neither bound by His own promise, nor by their merit; when they perform the outward works of the law, and lead a civil life conformable thereto, as when Ahab humbled himself before the Lord (1 Kings 21). And this God does to the end He may preserve human society and common honesty, and that He may testify what He approves and what He dislikes. Lastly,

He gives good success in enterprises and attempts, according to His own decree and the order of divine providence.

Which metaphorically is called a reward because it has a similitude thereunto, as when wicked men through ignorance do that wickedly which He has justly decreed shall come to pass, suffering them to fill their houses with the spoil of the poor, which they have for their work as a man has wages for his honest labor. Thus the spoil of Judah is called the hire or reward given to Tiglath Pileser for his

Syrian war (Isa. 7:20), and thus the spoil of Egypt is said to be wages given Nebuchadnezzar for his service against Tyre (Ezek. 29:18–20).

Further, let us here observe the different manner of speech which the apostle uses in speaking of the flesh and of the Spirit. Of the former he says, "He that soweth to his flesh," etc. Of the latter, "He that soweth to the Spirit," not "to his spirit," by which is signified that what good soever a man does in being beneficial to the ministry, in following the gospel, etc., he does it not by any goodness that is in himself, but by the Spirit of God, who in every good motion works in us the will and in every good action the deed (Phil. 2:13). Therefore no man ought to flatter himself in this respect or to think highly of himself, as though he had attained an extraordinary measure of sanctification, either for affecting or effecting anything that is good— seeing whatsoever good thing is in us is the gift of God, as Jerome says.176 On the contrary, what evil soever a man does, he does it of himself, God being neither the author, the furtherer, or the abettor thereof.

Again, we hence learn that all unregenerate persons are sowers to the flesh, because that before their conversion they do nothing but those things which are pleasing to the flesh. So that dying in that estate, they can reap nothing but corruption. Therefore it hence follows that philosophers, heathen, and all mere civil and natural men, being such as never sowed to the Spirit, shall reap nothing but corruption, death, and condemnation, contrary to the opinion of some ancient and modern writers.

Further, observe here, that though there be some that are neuters in religion, lukewarm gospellers, halting between two opinions, such as are neither fish nor flesh—yet in moral duties there are no neuters, nor mediators. For all men are ranged into one of these two ranks, either they are sowers to the flesh, or to the Spirit.

Here also we see who are true worldlings indeed; to wit, "such as mind earthly things" (Phil. 3:19), in spending themselves, their strength, and wits upon the world, having all their care for it, and all their comfort in it—in the meantime, having little or no taste of the joys of the world to come, because they make their paradise here upon earth, and never look for any heaven after this life. As also who are spiritual men, namely, such as walk in the Spirit, who though they live in the world in these houses of clay, yet are not of the world, because they set not their affections upon it, but have their conversation in heaven, where Christ sits at God's right hand.

This serves first of all to discover unto us our own estate, whether we be indeed carnal or spiritual. For if we sow to the flesh, that is, be always poring and digging in the earth with the mole, setting our affections upon it, not referring the blessings of God to His glory and the furtherance of the gospel, but to serve our own corrupt desires, we are fleshly minded (though we pretend this, and that, and protest never so much); and continuing in this estate, we can expect nothing but the harvest of death and condemnation. Whereas on the contrary side, if we savor the things of the Spirit by setting our affections upon them, and seeking those things that are above, eftsoons lifting up our hearts by secret groans and ejaculations for the enjoying of them, we are spiritual men, and shall undoubtedly in due time reap the harvest of eternal life.

Secondly, this bewrays the paucity of spiritual men, even where the gospel is professed, and how the world swarms with multitudes of carnal and fleshly-minded men. For as in former times before the flood, "they ate, they drank, they bought, they sold, they planted, they built" (Luke 17:27–28), that is, wholly addicted and devoted themselves to these things, so in these latter days (which our Savior

Christ prophesied should be a counterpane of the former), the

multitude generally in every place do wholly employ and spend themselves in thinking, in affecting, in taking, in seeking, in following of worldly things, seldom (God knows) or never minding the kingdom of God or the righteousness thereof, nor practicing the apostle's rule, "so to use the world as though they used it not" (1 Cor.

7:31).

Again, here we see how the wisdom of God is counted folly among worldly wise men—and how the wisdom of the world is foolishness before God. For if a man sow to the Spirit in not following blind reason, nor corrupted affection, nor fashioning himself to the guise of the world, nor seeking his own good so much as the good of others, but denying himself, forsaking all (in his affection) for the gospel of Christ, and contemning this temporal trash in regard of the heavenly treasure, he is accounted in the world but a fool. Whereas

God accounts him truly wise. For he is the wise merchant man, "who having found a pearl of a great price, went and sold all that he had, and bought it" (Matt. 13:46). For the less he lays up for himself upon earth, the more he treasures up for himself in heaven. And though he seem to sow upon the waters, yet after many days he shall find it again. Whereas they that mind nothing but the world, in sowing to the flesh, are reputed wise and provident men, when as God accounts them stark fools: "Thou fool, this night shall they fetch away thy soul, and then whose shall those things be which thou hast provided?," and then it follows, "So is he that gathereth riches to himself, and is not rich in God" [Luke 12:20–21]. For the more they treasure up riches, the more they treasure up to themselves wrath against the day of wrath (Rom. 2:5), and fat themselves against the day of slaughter

(James 5:5).

Lastly, we are here warned to take heed of the devil's sophistry. It is a notable policy, one of the cunningest stratagems the devil has, in

good things commanded, to sever the means from the end, and in evil things forbidden, to sever the end from the means. He labors to sever the means from the end, by persuading a man that he may come to the end though he never use the means, that he may reap eternal life though he never sow the seeds of the Spirit in this life.

But we must know that as he which runs not at all can never gain the garland, he which labors not in the vineyard, the laborer's wages. He that never sows can never reap, so he that runs not in the race of Christianity shall never attain the crown of happiness and felicity. He that labors not in the Lord's vineyard, the recompense of reward. He that in this life sows not of the Spirit shall never after this life reap life everlasting. For we may not dream of a good harvest without a good seed time, of sowing nothing to reap something, or sowing tares to reap wheat. Again, he severs the end from the means, by persuading men that they may use the means and never come to the end, that though they sow to the flesh, yet they shall not reap corruption. Thus he persuaded Eve that though she did eat of the forbidden fruit, yet she should not die the death, nay she should not die at all, but her eyes should be opened and she should be as God

Himself, knowing good and evil. But we are to be undoubtedly resolved of this, that God has linked with an iron chain the pleasure of sin and the punishment thereof. That as he that follows a river must needs at length come to the sea, so he that follows the course and stream of his sins must needs come at the length to the gulf of eternal destruction.

9 Let us not therefore be weary of well doing: for in due season we shall reap, if we faint not.

In these words, the apostle expounds the fifth general rule appertaining to all sorts of men. And in it he ascends from the hypothesis to the thesis, that is, from the particular to the general,

showing that we ought not to faint in any good course, either in doing good to them that labor amongst us and are over us in the Lord and admonish us, nor yet in being beneficial unto others. And this verse depends upon the former (as the word "therefore" does imply) by way of necessary illation and consequence. For seeing that they which continue in well doing, in sowing to the Spirit, shall of the Spirit reap life everlasting (v. 8), therefore no man ought to be weary of well doing. It consists of two parts: of a rule or precept in the former part of the verse, "Let us not therefore be weary of well doing"; and a reason of the rule or a motive to incite us to the performance thereof in the latter part—"for in due season we shall reap, if we faint not." In the rule, the apostle speaks that plainly which in the former verses he had delivered more obscurely. For here he expounds himself what he meant by "sowing to the Spirit," namely, "doing of good," or (as it is in the next verse) "doing of good unto all," which may also appear by that which follows: "we shall reap, if we faint not," that is, we shall reap the fruit of that which we have sown to the Spirit, if we faint not. Therefore to sow to the Spirit is nothing else but to do good. Now by "well doing" the apostle means not only the outward work whereby our neighbor is furthered, helped, relieved; but the doing of it also in a good manner, and to a good end; so, as it may be a good work indeed, not only profitable to our neighbors and comfortable to ourselves, but acceptable to God.

This is a most necessary precept. For most men are soon weary of a good course, like to these Galatians, "who began in the Spirit," but being weary of that walk, turned aside, and "made an end in the flesh" (Gal. 3:3). Like Ephraim and Judah, whose "goodness was as a morning cloud, and as the morning dew which vanisheth away"

(Hos. 6:4). This wearisomeness in well doing has seized upon the most—even upon all drowsy professors (which are the greatest part) as may appear by this, in that some, if they be held but a quarter of an hour too long or above their ordinary time, are extremely weary of

hearing the word. And as for duties of mercy and liberality, putting up injuries, and tolerating wrongs, they are ready to make an end as soon as they begin. And as for prayer and thanksgiving, and other parts of the worship of God, most men say in their hearts with the old Jews, "What profit is it that we keep his commandments, and that we walk humbly before the Lord of hosts?" (Mal. 3:14). Nay, they count it a "weariness" unto them, and "snuff thereat" (Mal.

1:13). Hence it is that the Holy Ghost is so frequent in stirring us up to the performance of all good duties with alacrity and cheerfulness, and so often in rousing us from that drowsiness and deadness wherewith we are overwhelmed. Our Savior Christ propounds a parable to this end to teach us "that we ought always to pray, and not to wax faint" (Luke 18:1). "I desire" (says Paul) "that ye faint not at my tribulations" (Eph. 3:13). "And ye, brethren, be not weary in well doing" (2 Thess. 3:13).

Now the reasons which make men so weary of well doing are in general these three. First, the strength of the flesh, which even in the regenerate is like the great giant Goliath in comparison of poor

David. Secondly, the weakness of the Spirit and spiritual graces.

Thirdly, the outward occurrences and impediments of this life. In special they be these. First, men by nature are wolves one to another

(Isa. 11:6), and so they continue, till this wolfish nature be mortified and renewed by grace, being so far from helping, furthering, relieving, tolerating one another, or performing any other duty of love, that contrarily they are ready to bite and devour one another

(Gal. 5:15). Secondly, oftentimes it comes to pass that other men's coldness does cool our zeal; their backwardness slacks our forwardness. Thirdly, many think it a disgrace and disparagement unto them to stoop so low as to become serviceable unto their inferiors. Fourthly, there are many things which discourage us from well doing, either the party is unknown unto us, as David was to

Nabal (for which cause he would not relieve him in his necessity), or else seems unworthy of our help, being such as through riot, harlots, lewd company has brought himself to misery and beggary. Or such as reward us evil for good, hatred for our good will. Or such as are querulous, always complaining, though never so well dealt withal. All which make men cold in the duties of love. Fifthly, some there be which feign dangers and cast perils which hinder them from doing the good they should. "The slothful person says, a lion is in the way," etc. Lastly, the manifold occasions and affairs of this life do so distract the mind, as that a man is soon wearied, yea in the best things. Besides, many see no reason why they should spend themselves in doing good unto others.

Now to all these obstacles and pull-backs, we are to oppose the apostle's precept, "Let us not be weary of well doing." For verily, if the consideration of these small occasions and rubs that lie in our way daunt and dismay us, and so stop our course, we shall never be plentiful in good works. We may haply put our hand to the plow, but a thousand to one we shall look back again—with Lot's wife cast a long look toward Sodom [Gen. 19:26; Luke 17:32], and with the Israelites in our hearts turn again into Egypt. For as "he that observeth the wind shall not sow, and as he that regardeth the clouds, shall not reap" (Eccl. 11:4), so he that regards the ingratitude of some, the evil example of others, the manifold distractions and occurrences of this life, and shall cast perils in carnal wisdom of this and that trouble or inconvenience that may ensue, shall never do his duty as he ought.

And assuredly, he that faints in a good course and gives it over before he come to the end is like unto the slothful husbandman, who having plowed and tilled and in part sowed his ground, gives over before he

have finished it; and so, either the parching heat does wither it, or the nipping cold kill it, or the fowls of the air devour it.

Now most men are sick of this disease, which shows the greatness of our corruptions, and that the best Christians have a huge mass or lump of sin in them, and but a spark of grace; in that they are seldom or never weary in scraping together of riches, in following their pleasures, in pursuing honors, and hunting after preferments—and yet are quickly weary in duties of piety, justice, and mercy, albeit they have an unspeakable reward annexed unto them.

Well, whatsoever the corrupt practices of men be, let us learn our duty to go forward without weariness, nay, to do good with cheerfulness, as Paul says of himself, "Forgetting that which is behind, and endeavoring himself to that which is before" (Phil. 3).

Let us consider that it is the property of a liberal mind "to devise of liberal things, and to continue his liberality" (Isa. 32:8). Neither is this all, not to be weary, or to persist and continue, but we must proceed on from strength to strength and "bring forth more fruit in our age" (Ps. 92:14), as the church of Thyatira, whose works were more at the last than at the first, for which she is worthily praised by our Savior Christ (Rev. 2:19). It was the motto of Charles V, plus ultra, and it ought to be every Christian's motto to strive to perfections, and as the apostle exhorts us, "to be steadfast, immovable," and not to make stay there, but to be "abundant always in the work of the Lord" (1 Cor. 15:58). And that we may do this indeed, we must set this down as a certain conclusion that we will not recoil, nor give back, come what will come. And withal we must labor to quicken our dull and drowsy spirits, to gird up the loins of our minds, to strengthen our weak hands, and our feeble knees, by public and private exercises of reading, prayer, meditation, conference, etc.

Thus much of the rule. Now follows the reason of the rule or the motive to encourage us to the performance of this duty, "for in due season we shall reap, if we faint not"—as he should say more fully, thus, let us be assured of this, that continuing and increasing in well doing, our labor is not lost nor spent in vain (1 Cor. 15:58); for though we imagine that we labor in vain, and spend our strength in vain (as the prophet speaks), yet "our work is with the Lord, and our labor with our God" (Isa. 49:4). And albeit we may seem to ourselves and others to cast away our goods in being beneficial unto some, and (as the wise man speaks) to sow upon the waters, "yet after many days we shall find them again" (Eccl. 11:1). In the motive there be three things contained. First, the reason itself, which is a promise of reward: "we shall reap." Secondly, the circumstance of time, when this harvest shall be reaped, we shall reap "in due season." Thirdly, the condition that is required on our parts that we may reap: "if we faint not." Of these in order, and first of the reason or promise itself.

Whereas the apostle to the end we may not be weary of a good course does encourage us to proceed on by setting before our eyes the promised reward, I gather that we may encourage, animate, and excite ourselves to the performance of all good duties by the consideration of the heavenly harvest which we are to reap and the crown of glory we are to receive after this life, as the husbandman does sow in hope that he shall reap. And though seed time be painful and chargeable unto him, yet he gives not over for all that, but comforts himself with the expectation of the harvest, which will fully quite his cost and recompense his labor.

That this is a truth, it may appear by sundry arguments: by precept, by promise, by practice, by reason. For precept—it is the commandment of Christ we should "make us friends of unrighteous

mammon," or of the riches of iniquity, "that when we shall want, they may receive us into everlasting tabernacles" (Luke 16:9).

For promise, besides this place (which is very pregnant to this purpose), Paul exhorts servants "that whatsoever they do, they would do it heartily, as to the Lord, and not to men, knowing that of the Lord they shall receive the reward of inheritance" (Col. 3:23–24).

And generally "what good thing soever a man doeth, the same shall he receive of the Lord, whether he be bond or free" (Eph. 6:8). "He that forsakes father and mother, etc., for Christ's sake, shall receive a hundredfold more in this life, and in the world to come life everlasting" (Matt. 19:29). These and the like promises were to no purpose if it were not lawful for us to look for the reward, and if we might not by considering of it incite and stir up ourselves to greater alacrity in the course of Christianity, in making us more fervent and frequent in the duties of piety.

Thirdly, it may be proved by the practice of the saints of God.

Abraham was contented to forsake his native country at the command of God, and to dwell in a strange land, yea, and that in tents, "because he looked for a city having a foundation, whose builder and maker is God" (Heb. 11:9–10). Moses esteemed the rebuke of Christ greater riches than the treasure of Egypt, "because he had respect unto the recompense of reward" (v. 26). Christ (whose example is without all exception, being exemplum indeficiens, as the schoolmen speak) did sweeten the bitterness of the cross with the confidence of the glory which a little after He was to enjoy; for so the apostle says, that "for the joy that was set before him, he endured the cross, and despised the shame" (Heb. 12:2). The Colossians are commended by the apostle, for that they continued and increased in faith to God and love to man, "for the hope's sake that was laid up for them in heaven" (Col. 1:5). And Paul shows this to have been the

practice and to be the duty of all the saints of God, "so to run that they may obtain" (1 Cor. 9:24).

Lastly, it may be proved by reason. For first, that which is the end of our actions ought to be considered of us as a means to stir us up to the attaining of this end. Therefore seeing the end of our faith and hope is eternal life, "Ye have your fruit in holiness, and the end everlasting life" (Rom. 6:22). "Receiving the reward of your faith, the salvation of your souls" (1 Peter 1:9). Therefore we may, nay, we ought to cast our eyes upon it, and to direct all our actions for the attaining of it. Secondly, if the laborer work, not in regard of the common good only, but also with respect of his wages; he that runs a race, to attain the garland; if the husbandmen set and sow, plant and plow, in hope to reap a harvest, and to receive some fruit of his labors. It is lawful for Christians also to do good in regard of eternal reward, for that is the apostle's reason, "They that try masteries abstain from all things, that they may obtain a corruptible crown; but we for an incorruptible" (1 Cor. 9:25). It is St. James's reason, as the husbandman waits for the precious fruits of the earth, and has long patience for it until he receive the former and the latter rain, "so must we be patient, and settle our hearts, for the coming of the Lord draweth near," and He will recompense every man according to his works (James 5:7–8). Thirdly, if it be lawful for a man to abstain from sin for fear of eternal punishment and torment in hell (as we know it is, Matt. 10:28), then it is lawful to do good in hope of eternal reward. It will be said that it is the property of a mercenary hireling to look for a reward. I answer, it is the property of a hireling to look only, or principally for his hire, either not minding the glory and honor of God, or less respecting it than his own private advantage; so that when the hope of his gain is gone, he leaves his charge and flies away. Like the popish monks, who were right hirelings indeed. For they minded nothing but their own commodity, according to the old

saying, No penny, no Pater noster. But to look to the recompense of reward in the second place, after the glory of God, the performance of our duty, and discharge of a good conscience is no property of a hireling, seeing God has promised to "give to them which by continuance in well doing, seek honor, and immortality, eternal life"

(Rom. 2:7).

By this that has been said, we may see the impudence of the Rhemists, who in their marginal notes upon Luke 14:2; Hebrews

11:26, and Revelation 3:5, do notably slander us and our doctrine, in averring that we teach that no man ought to do good in respect of reward. The like may be said of Cardinal Bellarmine, Binsfeldius, and others. For this is our constant doctrine that we may and ought to stir up our dullness to all cheerfulness in the discharge of our duty by setting before our eyes the reward which is promised. Yet so, as that we ought not only nor principally to respect the reward. For the zeal of God's glory, the care and conscience we have to discharge our duty, ought rather to move us to be plentiful in good works (in lieu of thankfulness unto God for the riches of His mercy) than the greatness of the reward; seeing we ought to do our duty, though there were no heaven, no hell, no reward, no punishment, no devil to torment, no conscience to accuse; the very "love of God ought to constrain us" (2 Cor. 5:14). And here we must with thankfulness acknowledge the endless love and mercy of God towards us, seeing that when He might exact strict obedience without any promise of recompense for our labor, nay, when He might shiver us in pieces with His iron scepter, yet as Ahasuerus did to Queen Esther, He holds out His golden scepter unto us in the preaching of the word, that we might lay hold of it, and by it apprehend eternal life. Yea, it pleases Him to win us by gifts, to incite us by rewards, to allure us by promises, in giving His word, that if we give, we may look to receive

(though not for our merits, yet through His mercy)—if we bestow

transitory goods, we shall receive a durable substance; if a cup of cold water, God's kingdom (Matt. 10:42).

The second general point is the circumstance of time, when we shall reap, to wit, "in due time." This due time may be understood in part of this life. For godliness has the promise of this life, as well as of the life to come, and the works of mercy have been even in this life recompensed to the full. The widow of Zarephath for entertaining the prophet Elijah was miraculously sustained in the dearth. "The meal in her barrel did not waste, and the oil in her cruse did not diminish"

(1 Kings 17:16). And so the Shunammite, for the like kindness showed to the prophet Elisha, being barren, obtained a son. And when he was dead, she obtained him to life again (1 Kings 4); as the widow of Zarephath did hers at the prayer of Elijah (1 Kings 17:23).

For as God does always give to His children in this life the first fruits of His Spirit, so He does often given them the first fruits of their labors, as a taste of their future felicity and an earnest of that happiness which after they shall fully enjoy. Our Savior Christ says

He will reward them a hundredfold in this life (Matt. 19). But this "due time" is properly meant to the life to come, which has two degrees: the first is at the day of death, when the soul enters into happiness. The second, at the day of judgment, when both soul and body (being reunited) shall be put in full possession of eternal glory and felicity. For then they shall be rewarded according to their works, not so much as a cup of cold water which they have given to relieve the saints of God, but shall be recompensed to the full (Matt.

10:42).

Use. Seeing God has set down a set and certain time when we are to reap, it is our duty with patience to expect it, as the husbandman does, who having sowed his field does not look for a crop the next day, or week, or month, but patiently expects the harvest, that he

may receive the precious seed of the earth. For he is too unreasonable, who, having sowed in September, looks for a crop in October. He must wait for the month of August, till the harvest, and in the meantime endure storm and tempest, wind and weather, snow and rain, hail and frost. So we must sow our seed and sow plentifully, still expecting the fruit of our labor with patience, till the great harvest come, the great day of retribution in which God will separate the wheat from the chaff, gathering the one into His garners, and burning up the other with unquenchable fire (Matt. 3:12).

Let us consider the example of God, who does patiently expect, and (as I may say) waits our leisure when we will turn unto Him, "that he might have mercy upon us" (Isa. 30:18). He waits at the door of our hearts and stands knocking to be let in (Rev. 3:20). Nay, He calls unto us standing without, "Open unto me my sister, my love, my dove, my undefiled. For my head is full of dew, and my locks with the drops of the night" (Song 5:2). "Woe unto thee Jerusalem, wilt thou never be made clean? When will it once be?" (Jer. 13:27). More particularly, God's waiting and expecting is set down in Scripture by sundry degrees. First, He waits all the day long, "I have stretched out my hand all the day long, to a disobedient and gainsaying people"

(Isa. 65:2). Secondly, forty days together, "Yet forty days and Nineveh shall be destroyed" (Jonah 3:4). Thirdly, all the year long, as the husbandman does: "I looked for grapes, and got wild grapes"

(Isa. 5:4). Fourthly He expects our amendment many years together, "Behold, these three years have I come and sought fruit on this fig tree, and find none" (Luke 13:7). Fifthly, the Lord suffered the manners of the Israelites forty years in the wilderness (Ps. 95:10;

Acts 13:18). Sixthly, the long sufferance of God (as Peter says, 1 Peter 3:20) did patiently expect the conversion of the old world, all the while the ark was in preparing for the space of a hundred and twenty years. Seventhly, He expected the Canaanites and Amorite for the

space of four hundred years, yea, He suffered all Gentiles who wander in their own ways, and in the vanity of their mind almost for three thousand years together (Acts 14:16).

Now if God be so patient in expecting our amendment from day to day, from year to year; we ought to be patient in expecting the accomplishment of His promises day after day, and year after year, as we are commanded. "Though the vision tarry, yet wait for it, for it shall surely come, and shall not stay" (Hab. 2:3). And though it be long before we reap any fruit of our labors, yet let us with patience expect it, for in due season we shall reap, if we faint not. For, if God wait upon us, not for His own good, but for ours; what a shame is it that we will not wait upon Him, in tarrying His good leisure, for our own good? The dumb and senseless creatures may set us to school in this point. For they expect "with a fervent desire to be delivered from the bondage of corruption, into the glorious liberty of the sons of God" (Rom. 8:19–20), and as the word signifies, they expect with a longing desire, even with thrusting forth their heads, as the poor prisoner that is condemned does, who eftsoons puts forth his head out of the window in a continual earnest expectation of the gracious pardon of the prince. It is our part therefore to wait as David did, who says of himself, "I am weary of my crying, my eyes fail me whilst

I wait for my God" (Ps. 69:3). For if we give over our patient expecting, and faint in our minds, seeking to anticipate this due time, this period which God has prefixed in His unchangeable will (more immutable than the laws of the Medes and Persians), a thousand to one but we run for help, either to the witch of Endor, as Saul did (1

Sam. 28), or to the wizard of Pethor, as Balak did (Num. 22), or to the sorcerer or figure-flinger of Babel, as Nebuchadnezzar did (Ezek.

21:21). Or if all these fail (as commonly they do), we either break out into open blasphemy, as the king of Israel did, "Behold this evil cometh of the Lord, should I attend on the Lord any longer?" (2

Kings 6:33); or in the depth of discontent, we play the desperate part of Razez, and lay violent hands upon ourselves (2 Macc. 14:41–46).

The third thing to be considered is the condition required on our part, that we may reap in due time; set down in these words: "if we faint not." The words in the original are thus. We shall reap in due time, "not fainting." Which may be (and are of some)192 taken in a double sense: either as a promise or as a condition. As a promise, thus. If we be not weary of well doing, we shall reap in due season without all fainting and weariness, either to the body or mind, that is, we shall reap with all joy and comfort, as it is, "They that sow in tears, shall reap in joy. And they that went weeping and carried precious seed, shall come again with joy, and bring their sheaves with them" (Ps. 126:5–6). As a condition, that if we continue constant in well doing to the end without fainting, we shall reap in the time that God has 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, one of the body; another, of the mind. The bodily fainting which comes by labor and toiling is not here meant, seeing it does nothing impeach the goodness of the work (it is an argument rather of the soundness and sincerity thereof). But the spiritual fainting is that which is to be feared, because it makes our labor all in vain. And this spiritual fainting is twofold. The first is the slacking and remitting somewhat of our course; and this has and does befall the saints of God, as we may see in the example of the church of Ephesus, "which left her first love" (Rev. 2:4). Yea all the saints of God have their turbida intervalla, troubled and distempered fits, sometimes in the full, sometimes in the wane, sometimes zealous and forward in the service of God, sometimes again heavy and backward, etc.

The second is such a fainting and languishing that we clean give over our course, of which Paul speaks, "Therefore we faint not, but though our outward man perish, yet the inward man is renewed daily" (2

Cor. 4:16). And the author to the Hebrews, "We must consider Christ, who endured such speaking against of sinners, lest we should be wearied and faint in our souls" (Heb. 12:3). And again, "Despise not the chastening of the Lord, neither faint when thou art rebuked of him" (v. 5). This fainting is meant in this place.

Whereas St. Paul says we shall reap, "if we faint not"—he signifies that we must persevere and continue to the end, otherwise we cannot look to reap the harvest of eternal happiness. It is nothing but constancy and continuing in well doing, that does crown all our good works. "Be constant" (says our Savior Christ to the church of Smyrna), "and I will give thee the crown of life" (Rev. 2:10). Jerome says, "It is the property of true virtue, not to begin well, but to end well." Paul blames these Galatians for beginning in the Spirit and ending in the flesh. And Christ shows what a shame it is to him that begins to build and cannot finish it. It is as good never a whit, as never the better. Nay, his condition is better that never began, than that of Judas, whose end was worse than his beginning. The tail of the sacrifice was commanded to be offered upon the altar (Lev. 3:9), by which was signified that in every good work, we must not only begin, but continue in it to the end, and sacrifice the end of it to God, as well as the beginning. Otherwise we lose our labor and miss our reward, therefore St. John bids us "look to our selves, that we lose not the things which we have done, but that we may receive a full reward" (2 John 8). The laborers in the vineyard came at sundry times, some in the morning, others at the third, others at the sixth and ninth, others at the twelfth hour of the day, yet none received the laborer's wages, but those that continued in the work to the end

(Matt. 20). God is Alpha and Omega, and therefore requires a good

end as well as a good beginning, and it is our duty not only to obey the commandment of Christ, venite ad me, "Come unto me" (Matt

11:28), but that also, manete in me, "Abide in me" (John 15:4), for he only that continues to the end shall be saved (Matt. 24:13).

Further, whereas the apostle says, "We shall reap, if we faint not"—it may be demanded whether the saints do so faint at any time, that they finally fall away? To which demand I answer in a word, that they do not, nay, they cannot totally and finally fall from grace. For first, if anything should make them fall away, it is sin, but they cannot sin, because the seed of regeneration and grace remains in them (1 John

3:9). And though the church sleep, yet her heart wakes (Song 5:2).

And if any thing make them faint, it is affliction and persecution; but these and all other crosses "work together for the best unto them that love God" (Rom. 8:28). And therefore these are no hindrances, but furtherances rather to their salvation. Secondly, they are built and founded upon the promise of God, "I will put my Spirit into their hearts, so that they shall not depart from me" (Jer. 32:40). Therefore

Christ does so preserve them by His power, prevent them by His grace, guard and guide them by His Spirit, that they shall never fall away, and that none shall pluck them out of His hand (John 10). I add further, that they are built upon the truth and fidelity of His promise, "God is faithful, and will not suffer you to be tempted above that you be able, but will give the issue with the temptation, that ye may be able to bear it" (1 Cor. 10:13). Thirdly, upon the prayer of Christ, who prayed that they might be "kept from evil" (John 17:15); that they might "be one" in the Trinity, "as he in the Father, and the Father in him" (v. 21); that they "may be with him, and see his glory"

(v. 24). Now Christ was always heard in that which He prayed for (John 11:42).

10 While we have therefore time, let us do good unto all men, but specially to them which are of the household of faith.

In these words the apostle does iterate the conclusion propounded in the sixth verse, as also in the ninth verse immediately going before— that we should do the good we can, while we have time; and withal he does illustrate it both by the object to whom we must do good, and by the circumstance of time, how long we must continue therein. And herein he answers a secret demand which might be made upon the former rule; for whereas it might be thought that the Gentiles which profess not the same religion with us were to be neglected, or at least, not so respected (as we read, Acts 6:1, the Grecians were neglected of the Hebrews in their daily ministry), the apostle answers that we must not restrain our bounty and goodness only to those that are of the same religion with us, but enlarge it unto all, "We must do good unto all men, but specially to them of the household of faith."

In the words we may consider three things. First, the duty itself: "let us do good." Secondly, the object or persons to whom we must do good, which is laid down comparatively: "we must do good to all, specially to those that are of the household of faith." Thirdly, the circumstance of time, when and how long we are to do good: "whilst we have time." Of these in order, and first of the duty.

This general duty of doing good is recommended unto us by sundry arguments. The first may be taken from the main end and scope of a man's life in this world, which as Paul signifies in this place, is nothing else but to "do good." And this doing of good stands in three things. The first concerns God, in praising, magnifying, and adoring

His holy name. David had an eye to this end, when he desired to live for no other end, but that he might praise God: "O let my soul live, and it shall praise thee." The second concerns ourselves, in seeking

the kingdom of God and the righteousness thereof, by making our calling and election sure by good works197 (2 Peter 1:10). This end of a man's life Solomon intimates, when he says, "Let us hear the end of all; fear God, and keep his commandments, for this is the whole duty of man" (Eccl. 12:13). The third concerns our brethren, in doing good unto them so far forth as possibly we can in the compass of our calling. For it is the end of every man's calling, in serving of men to serve God; and this is that which Paul urges in this place, to be beneficial unto all.

The second may be taken from the example of God Himself. We must do good to them that hate us, that we may be "the children of our heavenly Father" (Matt. 5:44–45). For we are more conformable unto God in doing good unto others—it being an essential property in God to do good to every man, seeing that every creature does drink, or at the least taste of the sweet cup of God's goodness (Ps. 145:9)— than in receiving good from them. For He receives nothing from us, as David says, "My goodness reacheth not to thee" (Ps. 16:2). To the example of God we may add the example of godly kings. The chiefest praise and commendation of Hezekiah and Josiah is noted by their goodness. Concerning the rest of the acts of Hezekiah, and his goodness, they are written (2 Chron. 32:32). Concerning the rest of the acts of Josiah and his goodness, doing as it is written in the law of the Lord, behold they are written (2 Chron. 35:26–27). And this excellent name of goodness, or bountifulness, was (as it may seem) by the law of nations ascribed to princes and potentates, in that it best beseemed them, as in name, so in the virtue itself, to express the divine nature of God by, and therefore they were called εὐεργεται, that is, bountiful benefactors, or gracious lords (Luke 22:25).

The third is drawn from testimony, divine and human. Our Savior Christ says, "It is a blessed thing to give, rather than to receive" (Acts

20:35), that is, to do good, rather than to receive good. Nazianzen says that a man does resemble God in no property so much, as in doing good. And the heathen orator Demosthenes could say that doing of good and speaking the truth makes us most like to God

Himself.199

But to consider this more particularly, goodness is threefold: persevering, uniting, communicating. In all which particulars we are to practice this duty. And first, for the persevering goodness: we must do good not only to ourselves, but to others also, in laboring to keep and preserve them from the contagion of sin, from falling from grace, or back-sliding from their holy profession, by all good means, as by good example and by gracious speeches seasoned with salt, etc., as Barnabas did, "who coming to Antioch, and seeing the grace of God that was given them, was glad, and confirmed them therein, exhorting them that with purpose of heart they would cleave unto the Lord" (Acts 11:22). And for this cause (as I take it) it is added, "That he was a good man, and full of the Holy Ghost, and faith" (v. 23).

The uniting goodness is likewise to be practiced in setting men at unity, in reconciling those that are at variance, in making peace and amity, where there is nothing but enmity and dissension. For, for this cause Christ calls "peacemakers the children of God" (Matt. 5:9), because herein they lively resemble the goodness of God their heavenly Father, as any son does resemble any quality or property in his natural father. For He makes men to be of one mind in a house

(Ps. 67).

The communicating goodness (being especially understood in this place) has four degrees. First, for temporal things we must communicate to the necessities of the saints (Rom. 12:13). And for spiritual blessings, we must remember the saying of Peter, "Let every

man as he has received a gift, so minister the same unto others, as good disposers of the manifold grace of God" (1 Peter 4:10).

Secondly, we must be plentiful in the works of mercy, not contenting ourselves with this, that we are beneficial to some in relieving them in their wants and necessities; but we must be rich in good works,

"Charge them that are rich in this world, that they be not high minded, that they do good, and be rich in good works, ready to distribute and communicate" (1 Tim. 6:18). We must be like Tabitha

(or Dorcas) who clothed the poor with the garments which she made at her own proper cost and charges (Acts 9:39), and for this cause the Holy Ghost gives this testimony of her, that "she was rich or full of good works and alms which she did" (v. 36). Like to the virtuous woman who opens the palm of her hands to the poor and stretched out her hands to the needy (Prov. 31:20). Like Job, of whom it is said, that the loins of the poor blessed him (Job 31:20).

Thirdly, we must be "much in goodness" (as the Scripture speaks of God), that is, abundant in goodness, in communicating unto others abundantly those blessings which the Lord has stored us withal. Not only in loving our brethren, for which the Thessalonians are commended, that their love one towards another did abound;202 but in a liberal supplying of their wants, as Paul exhorts the Corinthians, that "as they did abound in faith and love, so they would abound in rich liberality" (2 Cor. 8:7), as good Obadiah did in spending his living and venturing his life, in hiding a hundred of the Lord's prophets from the furious rage of wicked Jezebel (1 Kings 18:13).

Lastly, we must be exceeding or superabundant in goodness, in exceeding measure (if it may be) in doing good. Like the poor widow who had rather want herself, than be altogether wanting in contribution to the treasury of the Lord's temple. And therefore

though it was but two mites which she cast into the corban, yet Christ preferred it before all the rich men's offerings being put together, in that they gave of their superfluity, but she of her penury cast in all that she had even all her living (Luke 21:4). It is well said by St.

Ambrose: "We must relieve the wants of others according as we are able, and sometime even above our abilities," as Paul witnesses of the Corinthians to their great commendation, "that to their power, and beyond their power they were willing" (2 Cor. 8:3).

Further, in doing good, we must observe these rules. I. We must do good of that only which is our own. For we may not cut a large and liberal shive of another man's loaf (as the common saying is), we may not steal from one, to give to another. Or deal unjustly with some, that we may be merciful to others. Or rob Peter, to clothe Paul. The Lord abhors even burnt offering, if it be of that which is gotten by rapine and spoil (Isa. 61:8), and hence it is that David would not offer burnt offering without cost of that which was not his own (1

Chron. 21:24).

II. We must do good with cheerfulness and alacrity, for "God loveth a cheerful giver" (2 Cor. 9). Ambrose says fitly and finely to this purpose, "Welldoing ought to proceed from well-willing. For such as your affection is, such is your action." Therefore if we give, we must do it freely, otherwise it is no gift. For what [is] more free than [a] gift? Therefore we may not play the hucksters in doing good, for that does most blemish the excellency of the gift. For as Lactantius says,

Danda beneficia non foeneranda.

III. We must so do good, as that we do not disable ourselves forever doing good; but may continue in well doing, and as the psalmist speaks, "Bring forth more fruit in our age" [Ps. 92:14]. Solomon commands that the streams of our wells should flow to others, yet so,

"as that the fountain be still our own." "A good man is merciful, and lendeth, and will guide his affairs with judgment" (Ps. 112:5), that is, he will so discreetly dispose and order all his actions, as that he will keep himself within his compass, so beginning to do good, as that he may continue. Therefore the wise man says, "In the house of the wise there is a precious treasure and ointment, but a foolish man devoureth it" (Prov. 21:20). All the disciples that were at Antioch, sent succor to the brethren which were in Judea in the great famine that was in the time of Claudius Caesar, yet "every man according to his ability" (Acts 11:29). For according to Paul's rule, we must "not so give, that others be eased, and we ourselves pinched" (2 Cor. 8:13).

IV. We must do all the good we can possibly within the compass of our callings, and hinder all the evil. It will be said, God (whose example we are to follow) does not all the good He can, neither does

He hinder all the evil. Therefore we are not bound to do all the good, or prevent all the evil we can. I answer, in this particular we are not to imitate the example of God, and that for three causes. First, because we are subject to the law, "Thou shalt not do evil that good may come of it" (Rom. 3:8), whereas God is not bound nor subject to any law, no not to His own law, but is above it, and has power to dispense with it. Secondly, because He is able to draw good out of evil, light out of darkness, which we cannot do. Thirdly, because God is the general good; we, particular. Now there is great difference betwixt these two, for it belongs to the nature of the particular good to procure all the good that may be simply to everyone, and to hinder all evil. Whereas to the nature of the general or universal good, three things appertain. First, that all things should be good in some measure of goodness. Secondly, that some things should be better than others. Thirdly, that those things that are defective in goodness, that is, evils, should be ordained to the common good. As in a wellordered house, all the parts thereof are good in their kind. Secondly,

some better than others, as Paul says, "In a great house there are vessels of gold and silver, of wood and stone, some for honor, and some for dishonor" (2 Tim. 2:20). Thirdly, those that are destitute of goodness, as sinks, draughts, and other like places (serving for base, though necessary uses) are ordained to the common good of the whole house, which it cannot want. And therefore if the master builder (to prevent these particular evils) should leave them out of his building, he should prejudice the common good of the whole house, which cannot be without them.

Thus much of the first part, namely, the duty. Now I proceed to prosecute the second, which shows first to whom we must do good, and secondly the order to be observed therein. "We must do good unto all, but specially to those which are of the household of faith."

Touching the first, it may seem that some among the Galatians were of the Pharisees' mind, who thought they were bound to love their friends, but not their enemies; or of this persuasion that they were not bound in conscience to do good unto the heathen amongst whom they lived, as being professed enemies of Christ, and open persecutors of His church. But Paul teaches them and us another lesson when he commands us "to do good unto all," suitable to that of our Savior Christ, "Love your enemies, bless them that curse you, do good to them that hate you, pray for them that hurt you and persecute you" (Matt. 5:44). Let us consider the Good Samaritan's practice. Albeit there was mortal hatred betwixt the Jews and the Samaritans (John 4:9), yet he, seeing his deadly enemy wounded and half-dead, had compassion upon him, poured wine and oil into his sores, bound up his wounds, set him on his own beast, brought him to an inn, and made provision for him; the like ought we to do, even to our enemies, as occasion shall serve (Luke 10:30–37). For if we must do good to our enemy's beast, his ox or ass going astray, in bringing him home again (Ex. 23:4), much more ought we to do good

to our enemy himself. For the more beneficial and communicative we show ourselves to be, the greater goodness we show to be in us, as the fountain which pours forth his streams unto all, and the candle which stands upon a candlestick shines unto all, and not to itself being covered with a bushel.

The reasons why we ought to do good unto all (even to our enemies) are principally four. The first may be taken from the grounds of love and beneficence, which are in all men, even in the wicked themselves; now the grounds of love are specially three. The first is the image of God, which being in all men, yea, even in profane persons in part, ought to be the loadstone of love to draw our affection unto it. The second is communion and fellowship in the same nature, and therefore we ought to be beneficial unto men, because they are men; and though we will not do good homini, yet we must do good humanitati, as the Philosopher said. The third is participation in the death of Christ, in that all men have part in Christ as well as we (for anything we know). Secondly, God (whose example we are to follow, as has been said) is good, and bountiful unto all, causing His sun to shine as well upon the bad as the good, and His rain to fall as well upon the ground of the unjust as of the just, being kind unto the unkind and to the wicked [Matt. 5:45].

Thirdly, we must do to others as we would they should do to us [Matt. 7:12]. Therefore if we being in distress should be glad to receive good at the hand of a wicked man, we ought in the like case to do good unto him. Fourthly, our profession and the reward which we look for require this at our hands; for if we do good unto them only that do good unto us, or if we be friendly to those only that do good unto us, what singular thing do we? For even the publicans do the like; and so having our reward here in this life, we can expect none other after this life (Matt. 5:47).

The second point (which contains the order to be observed in doing good) is laid down in these words, "Let us do good to all, but specially to those which are of the household of faith." By "them of the household of faith," we are to understand those which by faith are of the same family with us, namely, of the same catholic church upon earth; "the house of God" being often put to signify the church of God, as the house of God is called "the church of God, the ground and pillar of truth" (1 Tim. 3:15). "Moses was faithful in all God's house" (Heb. 3:2), that is, His church. And thus this phrase is expounded, "Ye are no more strangers and foreigners, but citizens with the saints, and of the household of God" (Eph. 2:19). So that by them of the "household of faith," we must understand only the faithful. Indeed among men, not only children but also man-servants and maidservants are counted to be of the family; but God accounts them to be of His house, that are saints by calling and sons by faith.

The rest are bastards and not sons, they are (it may be) in the house but not of the house. For true saving faith, does characterize those that are of the family of faith; even as fanatical dreams, fantastical opinions, allegorizing of the literal sense of the Scripture, denying the resurrection of the flesh, do characterize those that are of the Family of Love.

Having the meaning, consider the duty, which is to do good principally to the faithful, the saints and servants of God, that is, we must do good unto them before others, and more than to others, which are not of the same family, as David says, "My well doing reacheth not to thee, but to the saints that are in the earth, and them that excel in virtue" (Ps. 16:2–3). For it is all one as if the apostle should have said, as it is fit and convenient that they that are of the same family should be helpful and beneficial one unto another, rather than to those that are of another family—so it is requisite that those which are members of the same body, nay, sons and daughters,

brethren and sisters, having the same God for their Father, the same church for their mother, Christ for their elder brother, begotten of the same immortal seed, nourished with the same milk of the word, and looking for the same blessed inheritance, should rather be beneficial one to another, than to those that are foreigners and strangers, no way linked unto them by the bond of faith.

Now the reasons why we ought specially to do good to them of the household of faith may be these. First, because God loves all His creatures, specially mankind, most especially the faithful, upon whom He does bestow the riches of His love, yea, Himself also. For though God be "good unto all" (Ps. 145:9), yet in a special sort He "is good to Israel, to them that are of a pure heart" (Ps. 73:1). "He is a Savior of all men, specially of those that believe" (1 Tim. 4:10).

Secondly, because whatsoever is done to one of God's saints, is done unto Him (Matt. 25:45). Thirdly, in respect of the excellency of their persons, in that they are sons of God, heirs of His kingdom, members of Christ, temples of the Holy Ghost, etc.

Further, in that all the faithful are called a household and a family, this teaches us that as we have one bed, and one board, one bread to feed upon, and one cup whereof all drink, so we should have one mind and one heart; we should cleave together and hold together.

For if they of the Family of Love join together, why should not we which are of the family of faith hold together? If those of the kingdom of darkness combine themselves together, as it is, "The kings of the earth band themselves, and the princes are assembled together against the Lord and against his Christ" (Ps. 2:2).

"Doubtless against thine holy Son Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and people of Israel gathered themselves together" (Acts 4:27). "They have consulted together in heart, and have made a league against thee; the

tabernacles of Edom, and the Ishmaelites, Moab, and the Hagarenes, Gebal, and Ammon, and Amalek, the Philistines with the inhabitants of Tyre. Assur also is joined with them: they have been an arm to the children of Lot" (Ps. 83:5–8). How much more therefore ought the children of light to accompany and consort together? But the children of this world are wiser in their generation than the children of light. Nay, the brute beasts may condemn us in this point. For cattle herd together; sheep flock together; fishes shoal together; and (as the proverb is) birds of a feather will fly together. What a shame is it there for us that are of the same family of faith, to fall out, making a rent in the coat and a division in the body of Christ, by separating ourselves one from another in affection of heart and practice of life?

Again, this may minister comfort to all the faithful being under the cross, to consider that they are of God's family, and therefore need not doubt of the providence of God, but that He will provide things necessary for them, "for he that provideth not for his own, and specially for them of his family, hath denied the faith, and is worse than an infidel."

Lastly, in that the faithful are called a family, it shows that they are but few, even a handful in comparison of the world; for what is a family to a country or a kingdom? Indeed I grant, if those of the family of faith be considered by themselves, they are many. "I say unto you, that many shall come from the East and from the West, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matt. 8:11). Nay, they are innumerable. "After these things I beheld, and lo, a great multitude, which no man could number of all nations and kindreds and people and tongues, stood before the throne, and before the Lamb, clothed with long white robes, and palms in their hands" (Rev. 7:9). But being compared with infidels

which shall be condemned, they are but few. "Enter in at the strait gate. For it is the wide gate and broad way that leadeth to destruction, and many there be which go in thereat: because the gate is strait, and the way narrow, that leadeth unto life, and few there be that find it" (Matt. 7:13–14). "Many are called, but few chosen." Here they are called a family and a "little flock" (Luke 12:32) and "a remnant" (Rom. 9:27). Let the papists therefore brag of their universality and multitude as much as they list, in the meantime, let us not fear to join ourselves to the little flock of Christ, and with them to go on in the strait way to eternal life.

The order which we are to observe in doing good to others is elsewhere more distinctly set down in Scripture. And it stands in these degrees. First and principally, a man must do good to those of his family, as to wife, children, servants. "If there be any that provideth not for his own, and especially for them of his household, he hath denied the faith, and is worse than an infidel" (1 Tim. 5:8).

Secondly, after those of our family, we must do good to our parents and progenitors. "If any widow have children or nephews, let them"

(that is, those children or nephews) "learn first to show godliness toward their own house, and to recompense their parents"216 (1

Tim. 5:4). Mark, they must first do good to their own house, and then in the second place to their parents, that is, their fathers and mothers, if they be children; their grandfathers and grandmothers, if they be nephews. Thirdly, after the two former, we must do good to our kindred. "If any provide not for his own—he hath denied the faith," etc. (1 Tim. 5:8), where by "own" we are chiefly to understand those poor widows that are near of blood, or kindred unto us, or generally all those that are of our kindred in the flesh, who are therefore called "ours," because they do more nearly concern us, as being linked unto us by the bond of nature. They that are of our kindred are to be respected and relieved of us in the third place, if

they be of the household of faith; otherwise the saints of God, which are neither kith nor kin unto us, are to be preferred before them.

Fourthly, of strangers and foreigners, we are to do good to the faithful before others. Fifthly and lastly, we must be beneficial to all, whether friends or foes, of our kindred or strangers, of the house of God or otherwise, as God in His providence shall offer them unto us.

For so St. Paul says, "We must do good unto all men." It will be said, we are to love all men alike (seeing we must love our neighbors as ourselves), and therefore we must do good to all men alike not respecting the faithful more than others. I answer, our love of our brethren, is less or greater, either in respect of the object, in wishing a greater or a less good unto them. And thus we must love all men alike, in wishing to them eternal life; or in respect of the intent of our love, in having a greater desire of the good of some, than of othersome. And thus we are not bound to love, or do to good to all alike. For as St. Bernard says, Meliori major affectus, indigentiori major effectus tribuendus.

This doctrine invested with the former examples may shame the base, servile, and beggarly liberality of the common sort of men which profess the gospel, whose hands are tied to their purses and their hearts locked to their chests, who are so extremely miserable that they neither do good to others, nor yet to themselves. Secondly, it condemns them which are so unnatural that they forget all duty to their kindred and acquaintance in the flesh. Thirdly, those that will do good to none, but to those that have done good to them. This is right the Pharisees' righteousness, to love our friends and hate our enemies; the goodness of the publican, to lend to those of whom they look for the like. Lastly, those who are so full of the poison of malice and revenge, that being once incensed, they can never be appeased, till they cry quittance with those that offend them.

The third thing to be considered in the words, is the circumstance of time: "We must do good to all, while we have time."

Here sundry points are to be observed.

I. If we must do good while we have time, we must make a holy and profitable use of our time (the rarest jewel and greatest of all earthly treasures), because time will not always last. And therefore we must take time while it is time, seeing time and tide will tarry for no man.

Let us consider what a shame it is that the children of this world should be wiser in their generation than we who profess ourselves to be the children of light. The mariner or seafaring man who observes wind and weather takes the opportunity of the time. The traveler or way-faring man takes day before him, and travels while it is light.

The smith strikes the iron while it is hot, for when it is cold, it is too late to strike. The lawyer takes his time, to wit, the term time, for entertaining of his clients and following of his suits. For when the term is ended, his time is gone. Now it is always term time with Christians; every present day, even this present time, is their term time. Therefore if we will not show ourselves more careless and negligent, nay, more absurdly foolish, or desperately mad than all men, we must take the opportunity that is offered to do good and use the precious time which God in mercy affords us, to His glory, our comfort, and the good of others. Time and opportunity of doing good is hieroglyphically resembled by the head of a man that has locks of hair before, which a man may take hold of, but has none behind; whereby is signified, that when opportunity is past, there is no possibility left to do good. We must not therefore let slip any good occasion, but take hold of it at first, when it is offered. Hence it is that the apostle bids us "exhort one another, while it is called today"

(Heb. 3:13). And the wise man, "Say not to thy neighbor, go and come again, and tomorrow will I give thee, if thou now have it" (Prov.

3:28). For he may die, and so cannot come again, or by your delaying of him, may be discouraged from coming, or you may be hardened against him, or may with the rich man in the Gospel, be suddenly taken away from your riches or your riches taken from you. Our

Savior bids us "walk in the light, while we have light" (John 12:35).

II. If we must do good while we have time, we must observe the apostle's golden rule, "Redeem the time" (Eph. 5:16). Which is nothing else but so to employ it and use the benefit of it as that we suffer it not to slip away from us without fruit or profit, either for sloth and idleness, or by reason of vain and transitory pleasures, or other occasions of this life. But to gain that time we formerly lost by negligence, with double diligence, yea to redeem it with the loss of our ease, our pleasures, our profits. And we shall the better practice this duty, if we consider that time is short, precious, irrevocable. It is short, and therefore to be guided by diligence. It is precious, and therefore to be redeemed by a high estimate and account of it, in not being too lavish of it. In bestowing it upon our friends, not upon our enemies. In placing it as a jewel in our golden age, and wearing it in our new garments, as the robes of Christ His righteousness, and not (as a pearl in a swine's snout) in the rotten rags of sin and wickedness. Lastly it is irrevocable, and therefore it is to be redeemed by taking the opportunity thereof.

III. Paul commanding us to do good while we have time would have us know times and seasons, to observe the shortness of time, to number our days that we may apply our hearts to wisdom. The not knowing and observing of time is a sin much inveighed against our

Savior Christ, "O hypocrites, you can discern the face of the sky, and can ye not discern the signs of the times?" (Matt. 16:3). "Why discern ye not this time?" (Luke 12:56). The Lord does prefer the very brute beasts before His people, because they know their appointed times

and seasons, whereas His people knew not the time of mercy and grace which was offered unto them. "Even the stork in the air knoweth her appointed times, the turtle, and the crane, and the swallow, observe the time of their coming, but my people knoweth not the judgment of the Lord" (Jer. 8:7). And Christ threatens

Jerusalem that one stone should not be left upon another, "because they knew not the time of their visitation" (Luke 19:44). And verily of all follies and ignorances, this is the greatest, not to know the day of our visitation, the acceptable time, the day of salvation, when God offers mercy by rising early and calling us by the ministry of His word, and stretching out His hands all the day long (Rom. 10:21). For if He stand at the door of our hearts and knock by the sound of His word outwardly, by the motion of His Spirit inwardly, by His threatenings, by His promises, by His judgments, by His mercies, by His tolerance and longsuffering, and yet for all that we will not open nor listen unto Him, we shall stand with the five foolish virgins, and knock at His mercy gate, and say "Lord, Lord, open unto us," when it will be too late, when heaven shall be shut against us (Matt. 25:11–

12). For, for this cause among others, they are called "foolish virgins," because they considered not the time of the bridegroom's coming.

Here it will be said, observing of time is forbidden. "Ye observe days, and times, and months, and years, I am afraid of you, lest I have spent on you labor in vain" (Gal. 4:10–11). Answer. There is a twofold observing of time: good and evil; lawful and unlawful. Unlawful and superstitious is either Jewish or heathenish. The Jewish and superstitious observation of times is when religion is placed in the keeping of them, in an opinion that they bind the conscience to the strict observing of them, as their jubilees, feasts of the Passover, of weeks, of Tabernacles, Calends, new moons, etc. Heathenish, when times are observed in respect of good or bad success as when men

make two unlucky days in every month in regard of health,224 when they count leap years ominous, as Valentinian did, who being newly created emperor, would not come forth and show himself the bissext of February. Not to marry in the month of May.226 To observe planetary hours and climacterical years, the horoscope or time of a man's birth and the position of the heavens at that time. Both these kinds are forbidden. Paul was afraid of the Galatians, first, because they observed "days and months and years," that is, Jewish ceremonies and beggarly rudiments. Secondly, because they observed "times" or "seasons," that is, heathenish superstitions mentioned before. And assuredly, besides the unlawfulness of this practice, it is also vain even in the judgment of the heathens themselves. Alexander the Great commanded the Macedonian soldiers (which had not been accustomed to fight in June, because it had been ominous unto them) that they should call it July, and so got the victory over Darius. Lucullus being to fight with Tigranes upon an unlucky day, in which Cepio was overcome of the Cimbrians—I will (said he) make it fortunate to the Romans, and got the victory.228 And who knows not that the self same day has been fortunate or lucky to some (as they use to speak), unfortunate and unlucky to others? The same day was Crossus slain by the Parthians, and Pachor king of Parthia taken by Ventidius. The same day was unto Pompei the day of his birth and the day of his death. The same day was to Frederick the Second his coronation day and his funeral day.

The lawful observing of time is twofold: human, divine. Human is threefold: natural, civil, ecclesiastical. Natural is the observing of the motion of the sun, the moon, and the stars, whose revolutions make times and seasons, days, months, years. The observing of the four quarters or seasons of the year, spring, summer, autumn, winter. The eclipses of the sun and moon. The full moon, the wane, the change.

The time of cutting timber, of planting, sowing, etc. In observing whereof, a great part of astronomy, philosophy, and husbandry is employed.

Civil is when times are observed in regard of politics, or of the good of the common wealth, as fair times, market times, term times, etc.; the spring, as fit time for kings to go forth to war (2 Sam. 11:2). The keeping of Lent, fasting days, ember weeks, all are in a civil respect for the breed of cattle, the maintenance of navigation, and the plenty of all things.

Ecclesiastical, when set times are observed in the church for order sake, without superstition or opinion or worship. As among the Jews the feast of Purim (Esther 9:26), the feast of the dedication (John

10:22). Amongst Christians, festival days—as the feast of the nativity, of circumcision, of the resurrection, and ascension of Christ. These and such like solemnities, appointed for our thanksgiving and humiliation, are not unlawful, if they be enjoined by lawful authority, and kept in good manner.

Divine is when upon the consideration of the shortness and uncertainty of our lives, we prepare ourselves against God shall call us, and "so number our days that we apply our hearts to wisdom"

(Ps. 90:12). Or, observing the day of God's merciful visitation, we take the opportunity and use the means that is offered for our conversion and salvation. Or, observing the time of God's visitation in judgment and indignation, we hide ourselves under the covert of His wings (Prov. 22:3).

IV. Hence we learn that there is no possibility of doing good or being beneficial unto others after this life, for Paul bids us do good "while we have time," thereby insinuating that after death all possibility of doing good is clean cut off. The time allotted to do good, being

included within the limits of this life, "the dead that die in the Lord rest from their labors" (Rev. 14:13). Therefore no good works are performed after this life. Paul being aged and ready to die, the term of his life being almost expired, says, "I have finished my course" (2

Tim. 4:7), which could not be truly said if he were to perform any good works after his death. "We must give account for all things we have done in the body" (2 Cor. 5:10), that is, in this life. Where it is to be observed that the apostle speaking of all the works whereof we are to give account does confine them within the compass of this life; therefore no works can be done after this life be ended. Let us hear the testimony of the ancient. Cyprian to Demetrius. Quando istinc excessum est, nullus locus poenitentia est, nullus satisfactionis effectus. Jerome. Dum in praesenti saeculo sumus, sive orationibus, sive consiliis invicem posse nos coadiuvari; cum autem ante Christi tribunal venerimus, non Job, non Daniel, nec Noe rogare posse pro quoquam, sed unumquemq; portare onus suum. And again, In hac vita, licet nobis quod volumus seminare: quum, transierit, operandi tempus auseretur, etc. Hence I gather two things. First, that the doctrine of purgatory is a mere fable, because there is no time after this life be ended left to do good, either to ourselves or others, and therefore not to work righteousness, to repent, or to satisfy the justice of God, which the popish sort say is done in purgatory. But what should I stand to batter the paper walls of purgatory with the canon of the Scripture, which were long ago burnt to ashes by the fire of the word?

Secondly, seeing all opportunity, nay, all possibility of doing good is confined in the compass of this life, every man must follow the counsel of the wise man Solomon, "All that thy hand shalt find to do, do it with all thy power; for there is neither work nor invention, nor knowledge, nor wisdom, in the grave whither thou goest" (Eccl.

9:10). David says, "In the grave no man will or can praise God." And

this is the cause whereof Paul doeth so instantly urge all men to take the present opportunity, "Behold, now is the acceptable time: behold, now is the day of salvation" (2 Cor. 6:2).

V. Hence we are taught to account every day, even this present day, as the day of death, or the day of judgment. For we must do all the good we can "while we have time"; now our time is the instant, or present time, for we are uncertain whether we shall live till tomorrow or no (James 4:14). Therefore look what we would do at the hour of death, if we were now at the last gasp, panting for breath, or if we did see Christ coming in the clouds to judgment; the very same thing we ought to do every day, with like zeal and fervency of spirit, to praise and magnify the mercy and goodness of God; with like fear and trembling, to work out our salvation and to seek reconciliation; with like love and sincerity of affection, to be beneficial unto our brethren, etc.

VI. This doctrine meets with all miserable minded men, who having great means and opportunity of doing good, yet let slip or rather cut off all occasions that might induce them thereto, who in a brutish mind like to the swine never do good, nor profit any, till their dying day. I speak not against the laudable custom of bequeathing goods to godly uses by a man's last will and testament, but against those that do little or no good all their life long, till the hour of death. Let these men consider that as the late repentance of malefactors a little before their death is commonly but a ceremonial repentance—so the funeral beneficence of those who give little or nothing all their life is usually no free, but a formal and extorted gift. Formal, in doing as others do.

Extorted, in that it is given to stop the mouth of an accusing conscience. The vital beneficence is that which God accounts of, and by so much to be preferred before the other, but how much it does evidently declare a more lively faith in the providence of God, and a

more unfeigned love of our brethren. Again, they give testimony that they trust not in uncertain riches, but in the living God. Lastly, they have the benefit of poor men's prayers (to whom they are beneficial), which otherwise they should want.

VII. The circumstance of time has here the force of an argument, for it enforces the exhortation much, that we should do all the good we can and take the benefit of the opportunity because time will not always last. The Holy Ghost in sundry places of Scripture, from the consideration of the shortness of our time, enforces the duties of faith, repentance, new obedience, as, "And this I say, brethren, because the time is short, hereafter that both they that have wives, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not" (1 Cor. 7:29–

31). "Today if ye will hear his voice, harden not your hearts" (Heb.

3:7–8). And, "Exhort one another daily, while it is called today"

(Heb. 3:13). The godly in all ages have practiced this duty. Peter knowing that the time was at hand, that he was to lay down his tabernacle, stirs up himself to greater diligence in his calling, and says, "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 showed me" (2 Pet. 1:12–14). The church prays thus to God, "Teach us to number our days," that is, so to consider the shortness, uncertainty, and vanity of our life, "that we may apply our hearts to wisdom" (Ps.

90:12). But wicked men's practice is clean contrary, for they take occasion upon the shortness of their time to live as they list, to take their pleasures, and to follow the lusts of their hearts. Therefore they say, "Let us eat and drink, for tomorrow we shall die" (Isa. 22:13).

"Our life is short and tedious, and our time is as a shadow that passes away—come therefore and let us enjoy the pleasures that are present" (Wisdom 2:1, 5–6). And hence it is that some spend their

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