Galatians 6:7

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

To these and all other vaine and friuolous excuses of the same kind, made by worldlings of corrupted minds, the Apostle answereth in these words, Be not deceiued, God is not mocked, as if he should say, I know right well, you are very cunning in seeking out shifts and pretending reasons to excuse your faults, and to exempt your selues from the preformance of the former duty, and so to couer the cursed couetuousnes of your harts with colorable excuses: But, be not deceiued brethren, they are but figg leaues, you do but danse in a nette, you cannot bleare the all-seeing eyes of God: howsoeuer these reasons may perswade you, & go for currant with men, yet they are but counterfaite in gods ostimate (with whome you haue to deale,) who is not mocked, nor cannot be deceiued, nor will not be deluded with such vaine excuses: therefore take heed lest in going about to deceiue them, you deceiue your selues: for looke how you deale with them, God will deale with you: & with what measure you mete vnto them, the same he will measure to you againe; for as you sovve, so shall you reape. So that in these words the Apostle doth summarily comprise these three things. First, a disswasion from this their vaine reasoning, and wicked practise, laid downe by way of preuention, Be not deceiued. Secondly, a reason of the dehortation, shewing that these their excuses are but friuolous and vaine, God is not mocked. Thirdly, a confirmation or proofe of his former reason, for whatsoeuer a man soweth, that shall be reape. The disswasion is laid downe in these words. Be not deceiued. The like phrase of speech we haue in sundry other places, as in that aduertisement which Hezekiah giueth the Leuites. 2. Chron. 29. 11. Now my sonnes be not deceiued. And Paul the Corinthians. 1. Cor. 6. 9. be not deceiued, neither fornicators, &c. 1. Cor. 15. 33. be not deceiued, euill speeches corrupt good manners. Now men erre and are deceiued sundry waies, both in diuine and humane things (which appertaine not to this place.) Touching the deceit here mentioned, we are to know that a man may be deceiued and that by himselfe two waies. First, through ignorance, in iudging that to be no finne, which is a sinne, as Malach. 2. 17. when a man is perswaded that God is to be worshipped in an image: that when he persecutes the saints of God, he doth God good seruice. Secondly, when men are so wickedly willfull, that they wittingly deceiue themselues, in thinking they can deceiue god himselfe, and so cunningly handle the matter that he shall not know their words, nor see their works, nor vnderstand their thoughts: that whether they do good or euill, giue to the ministery, or not; liue according to the flesh, or according to the spirit, it is all one, seeing he considereth it not, and so promise to themselues impunity, though they sinne willingly, as Eue did in putting a peraduenture, where Gods threat was peremptorie. Both these sorts of deceit are here vnderstood specially the latter.

Use. Hence we may obserue the deceitfulnes of sinne, which maketh men thinke all is well with them, and that there is no danger, &c. when the case is farre otherwise. This shewes that the heart of man is deceitfull aboue measure (as the Prophet saith) who can finde it out? or who can sound the depth of the deceit of his owne heart? or who knows the infinite windings and turnings which are in this intricate Labyrinth? Now this commeth to passe, partly by reason of originall corruption, which the Apostle saith is deceitfull, Hebr. 3. 13. Take heede lest any of you be hardened through the deceitfulnes of sinne: partly, by reason of long custome in sinne, whereby the heart is inured to deceit, Psal. 32. 2. Blessed is the man—in whose spirit there is no guile. For from this double ground it commeth to passe, that men are so wittie in defrauding the Ministers of their due, in cutting them short of their allowance, in embezeling and purloining from them what they can: and so ingenious in inuenting probable reasons, and plausible arguments, to deceiue themselues withall, in accounting all to be gained that is thus gotten. This teacheth vs, first of all, to pray instantly that God would open our eyes that we may see our hidden corruptions, and that he would annoint them with the eye-salue of his spirit, that we may clearely see, and rightly discerne of things that differ, considering that sinne doth often apparell it selfe with the cloake of vertue. Secondly, we are to suspect our selues of our secret sinnes, and to aggrauate our knowne sinnes by all circumstances, seeing we may so easily deceiue our selues, in flattering our selues to be cleare of this or that sinne: or at least not to be so grieuous sinners as in truth we are. Thirdly, that it is the dutie of the Minister to warne the people to take heed that they be not deceiued, as Paul doth, Eph. 5. 6. Let no man deceiue you with vaine words: for, for such things-commeth the wrath of God vpon the children of disobedience.

Againe, hence I gather, that in the prime of the Church in the Apostles daies, when the Church of the New Testament was but in founding, the ministerie was in contempt: and (as it may appeare out of other places) the ministers were not onely neglected, or contemned, but reuiled, persecuted, accounted as the filth of the world, and the of-skouring of all things, 2. Cor. 4. 13. or where they were better intreated, they were but abused, scorned, reputed brain sicke fellowes, as the Prophet was, 2, King. 9. 11. and Paul, Act. 26. 24. This hath beene, and is the account which the world maketh of the ministers of God, which must be so farre from discouraging vs, that it should minister rather matter of ioy vnto vs, in that we are conformable by this meanes to Christ our head, who was not onely neglected of all, not hauing where to rest his head, Luk. 9. 58. but laughed to skorne, accounted a pot-companion, a drunkard, and a glutton, a sorcerer, one that had a deuill, and was madde, Ioh. 10. 20. For if we suffer with him, we shall be glorified with him. Rom. 8. 17.

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

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

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

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

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

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

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

But here it may be said, This prouerbiall sentence is not alwaie true: for sometime men sowe much, & gather but litle, Deut. 28. 38. Agg. 1. 6. nay sometime they sowe, and reape not. Mich. 6. 15. Againe experience shewes, that, that which is sowen, may degenerate into another kind Ans. It is not necessarie that prouerbiall sentences should be true at all times, and in euery particular: if they be true for the most part, or in that for which they are brought, it is sufficient, as that, Matth. 13. 57. a prophet is not accepted in his owne countrie is for the most part true, though not alwaies. So, whatsoeuer a man soweth, the same commonly, and vsually, he doeth reape.

But it will be said, howe can a man reape that which he soweth; seeing that Christ affirmeth it to be a true saying, that one soweth, and another reapeth? Ioh. 4. 37. Ans. In that one soweth, and another reapeth, it is not to bee imputed to nature, but to the speciall prouidence of god: the words are to be vnderstood of the prophets, who were the seedsmen, in sowing the seedes of the Gospel; & of the Apostles, who were the reapers, whose plaine and powerfull preaching of the Gospel, did as farre exceede that of the prophets, as the haruest doth the seed time. Thus the time vnder the Law, is resembled to childhood, and infancie, that vnder the Gospell, to mans estate, Gal. 4. 1. &c. Againe, it may be said, the husbandman soweth not the body that shall be, 1. Cor. 15. 37. Therefore he reapeth not that which he sowed. Ans. He reapeth not the same indiuiduall, but yet the same specificall bodie. It may further be doubted of the trueth of that which is signified by this prouerbiall sentence, namely, whether euery man shal receiue according to his workes, for so euery man should be condemned. To which I answer, that it is not vniuersally true, for if the righteous commit iniquitie, all his righteousnesse shall be no more remembred: and, if a wicked man turne from his sinne, none of his sinnes that he hath committed shall be mentioned vnto him, Ezeck. 33. 13, 16. It must therefore be restrained thus. He that doeth wickedly, and perseuereth therein to the ende: He that doeth well, and continueth in well doing, shall receiue according to his workes; the seedes of his former sinnes shall not growe vp to the haruest of condemnation. For it is the priuiledge, yea the happinesse of a righteous man, so to haue his sinnes couered with the robes of Christ his righteousnesse, as that they shall neuer be vncouered to his shame. Psal. 32. Esay, 43. 25. Againe, it may hence be prooued; in that sanctification in death, is perfected, originall corruption beeing vtterly abolished: and therefore though the booke of a regenerate mans conscience be opened at the day of iudgement, yet nothing shall be found in it, but his good workes, which follow him till the resurrection. Apoc. 14. 13. Besides this, in the last sentence pronounced by our Sauiour Christ, Math. 25. only their good workes are mentioned, Come ye blessed of my father, inherit the kingdome prepared for you, for I was hungrie, and ye fedde me, &c. their sinnes and imperfections, not so much as once named, but concealed and passed ouer.

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

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

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

U. Obiect. But how shall they be pronounced iust, who beeing come to yeares of discretion, yet haue no good works, as Lazarus, and the theefe vpon the crosse, who liuing leudly all his life long, was converted at the last gaspe? Ans. That Lazarus had no good works, whereby he might be declared iust, it cannot be prooued: the contrarie rather may be gathered out of Scripture: and that the good theefe had no good works, it is flit against the text, Luk. 23. 40, 41. where he maketh a notable confession of Christ, and rebuketh his fellow, labouring to bring him to the faith, which was a memorable fact of Christian charitie. Secondly, though it were graunted that they had no good works in action; yet they were full of good workes in affection, and by these they were to be iudged, God accepting in his children the will for the deede. Lazarus by reason of his extreame pouertie, and the theefe by reason of the shortnes of time which he had to liue in the world, could not be plentifull in good workes, thereby to giue sufficient testimonie of their vnfained faith: yet God accepteth a man according to that which he hath, and not according to that which he hath not, accepting the will for the deede, as he accepted the willingnes of Abraham to sacrifice his sonne, as though he had sacrificed him indeede. Gen. 22.

VI. Obiect. God doth not proportionate the reward to the worke, because he doth reward works which are finite & temporall, with infinite and eternall punishment. Ans. Sinne beeing considered in respect of the act, as it is a transient action, is finite. But in a threefold consideration, it is infinite. First, in respect of the obiect against whome it is committed: for beeing the offence of an infinite Maiestie, it doth deserue infinite punishment: for if he that clippes the Kings coyne, or defaceth the Kings armes, or counterfaiteth the broad seale of England, or the Princes priuie seale, ought to die as a traytour, because this disgrace tendeth to the person of the Prince: much more ought he that violates the law of God, die the first and second death, seeing the breach thereof doth not onely tend to the defacing of his owne image in vs, but to the person of God himselfe, who in euery sinne is contemned, and dishonoured. Secondly, sinne is infinite in respect of the subiect. For seeing that the soule is immortall, and that the guilt of sinne and the blot together, doe staine the soule, as the crimsin or skarlet die, the silke or the wooll, and can no more be seuered from the soule, then spots from the Leopard: it remaineth that sinne is infinite in durance, and so deserueth eternall punishment. Thirdly, it is infinite in respect of the minde, desire, and intent of the sinner, whose desire is still to walke on in his sinnes, and except God should cut off the line of his life. neuer to giue ouer sinning, but to runne on in infinitum, committing of sinne euen with greedinesse.

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

Further let it be obserued, that though these words be but generally expoūded in the verse folowing, where the Apostle saith, He that soweth to the flesh, shall of the flesh reape corruption: he that soweth to the spirit, shall of the spirit reap life euerlasting: yet are they more particularly and distinctly set downe elswhere in Scripture: as 2. Cor. 9 6. He that soweth sparingly, shall reape sparingly, and he that soweth liberally, shall reape liberally: that is, the haruest shall not onely be answerable to the seede, and the reward to the worke; but greater or lesse according to the quantitie, and qualitie of the worke. For euery man shall receiue his reward according to his proper labour. 1. Cor. 3. 8. For the more the husbandman sowes, the more he doth vsually reape (except God blow vpon it, in cursing the land, as he did the Israelites who sowed much, and gathered but little) and the lesse he sows the lesse shall his croppe be. Euen so, the more plentifull we are in sowing the seedes of good workes, the more we shall reape: and the more sparing we are, the lesse shall our haruest be. Hence I gather. First, that there are seuerall degrees of punishmentsin Hell, according to the greatnes and smalnes of sinnes: for some sinnes are but as motes, others as beames, Matth. 7. 4. some as gnats, others as camells, Matth. 23. 24. and therefore some shall be beaten with many stripes, some with few, and it shall be easier for them of Sodom and Gomortha at the day of iudgement, then for them of Capernaum. Secondly, that there are sundrie degrees of glorie and felicitie in heauen, proportionall to mens works: for all men doe not sow alike, neither are their workes equall; but haue sundrie degrees of goodnes in them, and therefore there are answerable degrees of glorie wherewith they are to be crowned. This truth is taught elsewhere more plainly, as Dan. 12. 3. They that be wise shall shine as the brightnes of the firmament: and they that turne many to righteousnes, shall shine as the starres for euermore. Therefore as there is a greater brightnes in the starre, then in the firmament; so there shall be greater glorie in one then in another. 1. Cor. 3. 8. Euery man shall receiue his reward, according to his owne labour, therefore seeing all mens labours are not alike, their reward shall not be alike. This is further confirmed by the parable of the talents, Luk. 19. where the master of the seruants doth proportionate his wages to their worke, making him that had gained with his talent, fiue talents, ruler ouer fiue cities, him that had gained ten, ruler ouer tenne. And whereas it may be said, that all the labourers in the vineyard, receiued an equall reward, namely, a pennie; as well as those that wrought but an houre, or those that bare the burden, and heate of the day. I answer, M〈…〉. 20. 1•. it is true of essentiall glorie, all the elect shall haue equall glorie: but it is not true of accidentall glorie, therein all shall not equall. Take sundrie vessels of diuers bignesse, and cast them in to the sea, all will be filled with water, though some receiue a greater quantitie, others a lesse: So, all shall haue fulnesse of glorie; that is, the same essentiall glorie: though in respect of accidentall glorie, some shall haue more, and some lesse. Secondly, the scope of the parable is not to shewe the equalitie of glorie, in the world to come; but that they which are first called, ought not to insult ouer their brethren, which are not as yet called, seeing they may be preferred before them, or (at the least) made equall with them. It remaineth therefore for a conclusion, that there shall be degrees of glorie in heauen, as there are degrees of torments in hell, and that as mens labours differ in goodnes, so their rewards shall be different in greatnesse. Nowe mens labours differ in goodnesse, three waies; in the kinde, in the quantitie, and in the qualitie. In the kind; in that some are more noble in their kinde, some more base; as to cure the maladies of the soule is a more excellent worke in it kinde, then to cure the diseases of the bodie: and therefore it hath a greater degree of glorie promised. Dan. 12. 3. They that turne many to righteousnes, shall shine as the starres for euermore. In the qualitie, or manner, in that some are done with greater loue, some with lesse: some with greater zeale, some with lesse: some with greater care and conscience to discharge our duties, some with lesse: now, those that are performed with greater loue, zeale, care, and conscience, shall receiue a greater reward: those that are done with lesse, a lesser: for so is the promise, Euery man shall receiue his wages according to his owne labour. 1. Cor. 3. 8. In the quantitie, in that some labour but an houre, others beare the burden and heate of the day, and so according to the greatnes or smalnes of their paines, they shall haue a greater or lesser reward. He that had so carefully emploied his talent, that he gained with it ten others, was made ruler ouer ten cities: and he that had taken lesse paines, and gained but fiue, was made but ruler ouer fiue, that is, had his reward; yet a lesse reward, sutable to his worke.

Further, as God doth reward the good workes of his seruants, according to the kind, the quantitie. and qualitie: so he rewardeth sinnes not onely according to their degree (as we haue heard) but also in the same manner, according to the nature and qualitie of the sinne. 2. Thess. 1. 16. It is a iust thing with God to recompence tribulation to them that trouble you. Thus he threatneth that to the froward he will shew himselfe froward. Psal. 18. 26. And, he that sheddeth mans blood, by man shall his blood be shedde. Gen. 9. 6. And, all that take the sword, shall perish by the sword. Matth. 26. 52. And, he that stoppeth his eares at the crie of the poore, shall crie vnto the Lord, and he will not heare him. Pro. 21. 13. And, iudgement mercilesse shall be to him that shewes no mercie. Iam. 2. 13. And, Woe be to thee that spoilest, and wast not spoiled, and doest wickedly, and they did not wickedly against thee: for when thou shalt cease to spoile, thou shalt be spoiled: and when thou shalt make an ende of doing wickedly, they shall doe wickedly against thee. Esa. 33. 1. For with what iudgement men iudge, they shall be iudged, and with what measure they mere, it shall be measured to them againe. Matth. 7. 2. Neither doth God barely threaten this, but he doth it in deede; in handling sinners in their kind. Gen. 2. 17. Because thou hast eaten of the tree, cursed is the earth for thy sake, in sorrow shalt thou eate of it all the daies of thy life. Thus God punished the filthie Sodomites in their kind, in that, for their burning lust he rained vpon them fire and brimstone from heauen. Gen. 19. 24. Nadab and Abihu censing with strange fire, were consumed with fire from heauen. Numb. 10. 1, 2. The like may be said of Adonibezek, for as he caused seuentie Kings hauing the thumbs of their hands, and of their feete cut off, to gather crummes vnder his table, so the Lord rewarded him. Iud. 1. 7. As Agags sword made women childlesse, so his mother was made childlesse among other women, beeing hewen in peeces before the Lord in Gilgal. 1. Sam. 15. 33. Thus God punished the adulterie and murther of Dauid: for as he defiled an others mans wife, so his owne sonne Absolom defiled his wiues in the sight of all Israel, 2. Sam. 10. 22. & his murther in slaying Vriah by the sword of the childrē of Ammō, in that the sword did neuer depart frō his house. 2. Sam. 12. 10. Because the Grecians accoūted preaching foolishnes: it pleased God (as a fit & iust punishment of this their sin) by the foolishnes of preaching to saue thē that beleeue. 1. Cor. 1. 21. Thus as Chrysost. hath obserued, the rich glutton was met with in his kind: for wheras he would not Epist. 3 ad Cyriac. •icas c•dentes de me•sa non ded•, quid mirū si aquae guttam non accepit? giue Lazarus a crumme of bread to slake his hunger, god would not giue him a droppe of water to coole his thirst, Luk. 16. and therefore he saith, Hieme non seminavit misericordiam, venit aestas & nihil messuit. Thus he punisheth spirituall fornication, with bodily pollution, because the Israelites went a whoring from God, therefore their daughters became harlots, and their spouses whores. Hos. 4. 12, 13. And this is verified in the Church of Rome at this day: for as he gaue vp the heathen to reprobate minds, by reason of their idolatrie; so hath he giuen them vp, as we may see in their vncleane cloysters; their Sodomiticall Stewes, their beastly brothelhouses, and the like. So they that delight in looking at the rednesse of the wine, shall haue red eies, as a punishment of their sinne. Pro. 23. 30. Thus God punished the pride of the women of Ierusalem: for in stead of a sweete sauour, there was a stinke, in stead of agirdle, a rent, in stead of dressing of the haire baldnes, in stead of a stomager, a girding of sacke cloth, and burning, in stead of beautie. Esa. 3. 24. And thus the Lord shut vp euery wombe of the house of Abimelech, because of Sara Abrahams wife. Gen. 20. 18. Thus the wise man saith, Because the Israelites worshipped serpents which had not the vse of reason and vile beasts, the Lord sent a multitude of vnreasonable beasts among them for a vengeance, that they might know, that wherewith a man sinneth, by the same also shall he be punished. Wisd. 11. 13. And this manner of punishing sinners in their kinde, Iob acknowledgeth to be most iust, when he saith, If mine heart haue beene deceiued by a woman, or if I haue laid waite an the dore of my neighbour: let my wife grind vnto another man, and let other men bow downe vpon her. Iob 31. 10, 11.

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

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

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

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

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

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

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

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

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

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