Galatians 6:10

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

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

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

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

The third is drawne from testimonie, diuine, and humane. Our Sauiour Christ saith, It is a blessed thing to giue, rather then to receiue. Act. 20. 3. that is, to doe good, rather then to receiue good. a Orat 27. d• pauperum amore, 〈Greek〉. Nazianzen saith, that a man doth resemble good in no propertie so much as in doing good. And the heathen Orator Demosthenes could say, that b 〈Greek〉. Bonum prophylacticum vel conservativum: congregativum: communicativum. doing of good, and speaking the truth, makes vs most like to God himselfe.

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

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

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

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

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

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

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

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

III. We must so doe good, as that we doe not disable our selues for euer doing good; but may continue in well doing, and as the Psalmist speaketh, bring forth more fruit in our age. Psal. 92. 14. Salomon commands that the streames of our wells should flow to others, yet so, as that the fountaine be still our owne. Psal. 112. 5. Prou. 5. 15. A good man is mercifull, and lendeth, and will guide his affaires with iudgement, that is, he will so discreetly dispose and order all his actions, as that he will keepe himselfe within his compasse; so beginning to doe good, as that he may continue: therefore the wise man saith, In the house of the wise there is a pretious treasure, and oyntment, but a foolish man deuoureth it. Prou. 21. 20. All the disciples that were at Antioch, sent succour to the brethren which were in Iudea, in the great famine that was in the time of Claudius Cesar, yet euery man according to his abilitie. Act. 11. 29. for according to Pauls rule, we must not so giue, that others be eased, and we our selues pinched. 2. Cor. 8. 13.

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

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

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

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

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

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

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

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

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

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

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

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

Here sundrie points are to be obserued.

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

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

III. Paul commaunding vs to doe good while we haue time, would haue vs know times and seasons; to obserue the shortnes of time, to number our daies that we may applie our hearts to wisdome. The not knowing and obseruing of time, is a sinne much inueighed against by our Sauiour Christ, Matth. 16. 3. O hypocrites, you can discerne the face of the skie, and can ye not a 〈Greek〉. discerne the signes of the times? Luk. 12. 56. why b 〈Greek〉. discerne ye not this time? the Lord doth preferre the very bruit beasts before his people, because they know their appointed times and seasons, whereas his people knew not the time of mercie and grace, which was offered vnto them. Euen the storke in the ayre knoweth her appointed times, the turtle, and the crane, and the swallow, obserue the time of their comming, but my people knoweth not the iudgement of the Lord. Ier. 8. 7. And Christ threatneth Ierusalem, that one stone should not be left vpon another, because they knew not the time of their visitation. Luk. 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 saluation, when God offereth mercie, by rising earely and calling vs by the ministerie of his word, and stretching out his hands all the day long. Rom. 10. v. 21. For if he stand at the doore of our hearts, and knocke by the sound of his word outwardly, by the motion of his spirit inwardly, by his threatnings, by his promises, by his iudgements, by his mercies, by his tolerance and long suffering, and yet for all that we will not open nor listen vnto him, we shall stand with the fiue foolish virgins, and knock at his mercie gate, and say, Lord, Lord, open vnto vs, when it will be too late, when heauen shall be shut against vs. Matth. 25. 11, 12. For, for this cause among others, they are called foolish virgins, because they considered not the time of the bridegroomes comming.

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

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

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

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

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

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

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

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

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

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