Galatians 6:8

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

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

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

Here sundrie obiections are to be answered, for the clearing of this text. First, the papists reason thus, Workes are seedes: Catharinus in ver. 10. •heman. in v. 〈◊〉. Bellar. de Iustif. lib. cap. 3. but seeds are the proper cause of the fruite: therefore good works are the proper cause of eternall life, & not faith only. So that as there is a hidden vertue in the seede, to bring forth fruit: so is there a dignitie in good workes, to merit eternall life. Ans. First, as in a parable, so in a similitude, whatsoeuer is beside the scope and drift thereof, (as this their dispute is) prooueth nothing. The scope of the similitude is this, that as he which soweth wheate, shall reape wheate: so he that soweth to the spirit, shall of the spirit reape life euerlasting; and as he that soweth tares, shall reape nothing but tares: so he that soweth to the flesh, the cursed seedes of a wicked life, shall of the flesh reape nothing but corruption: and as he that soweth plentifully either of these, shall reape a plentifull haruest of either of them: so he that sowes the seede of a godly or wicked life, in plentifull manner, shall reape a plentifull increase, either of miserie, or felicitie. When the Papists therefore reason thus: Seedes are the cause of the fruit, and haue in them a hidden vertue, whereby they grow, and bring forth fruit: therefore good works are the proper cause of life, and haue a dignitie and excellency in them, whereby they are worthie of eternall life: they misse of the drift, and intent of the Apostle, and so conclude nothing. Besides, this their collection, and discourse, is contrarie to their own doctrine. For they teach that good works are meritorious by merit of condignitie: which may be vnderstood 3 waies either in regard of the dignitie of the worke alone; or in regard of the promise of God alone, and his diuine acceptation: or partly in regard of the dignitie, and excellencie of the worke; partly in regard of the promise of God. Now albeit some of them hold, that good workes doe merit in respect onely of Gods promise, and mercifull acceptation, as Scotus, Ariminensis, Durandus, Uega, Bunderius, Coster, and the like: others, in respect partly of their owne worthines, partly of Gods promise, and acceptance, as Bonaventure, Biel, Driedo, (lingius, Iansenius, Bellarmine, &c. it beeing the common receiued opinion among the Schoolemen (as Binsfeldius witnesleth:) yet none of them (excepting onely Caietan) affirme that they are meritorious onely in regard of the dignitie of the worke: which notwithstanstanding the Rhemists, and others, labour to prooue out of this similitude, vrging the analogie betwixt seede and good workes, contrarie to the current and streame of their owne Doctours. Thirdly, I answer that good workes are seedes, yet faith is the roote of these seedes: and in that good workes are made the seedes of eternall life, it is to be ascribed to Gods mercifull promise, not to the merit of the worke: for in that we, or our workes, are worthie of the least blessing, it is more of Gods mercie, then our merit. Fourthly, the Apostle sheweth onely who they are that shall inherit eternall life; and the order how life is attained: but not the cause, wherefore it is giuen. It will be said, not onely the order, but the cause is set downe, as it may appeare by the antithesis: for as sowing to the flesh, is the cause of destruction, so sowing to the spirit, is the cause of eternall life. Ans. It is true in the one, but not in the other. For first, sinnes or workes of the flesh, are perfectly euill, as beeing absolute breaches of the law, and deserue infinite punishment, because they offend an infinite maiestie: whereas workes of the spirit, are imperfectly good, hauing in them wants, and imperfections, (there beeing in euery good worke a sinne of omission), comming short of that perfection that is required in the law: they beeing good, and perfect, as they proceede from the spirit of God; imperfect, and vicious, as they come from vs. Euen as water is pure, as it proceedes from the fountaine: but troubled, as it runneth through a filthie channell; or as the writing is imperfect, and faultie, as it comes from the yong learner; but perfect, and absolute, as it proceedeth from the scriuener which guideth his hand. So that if God (setting aside mercie) should trie them by the touchstone of the word, they would be found to be but counterfeit. And if he should waigh them in the balance of his iustice, they would be found too light. Secondly, there is a maine difference betwixt the workes of the flesh, and the works of the spirit, in this very point; in that the workes of the flesh, are our owne workes, and not the works of God in vs: and so we deserue eternall death, by reason of them, they beeing our owne wicked workes: whereas good workes, proceede not from vs properly, seeing we are not sufficient of our selues to thinke any [good] thing as of our selues, 2. Cor. 3. 5. but from the spirit of God, who worketh in vs both the will and the deede; and are his works in vs: therefore beeing not ours, we can merit nothing by them at the hands of God. Thirdly, obserue that it is not said, he that soweth to the spirit shall of that which he hath sownercape life euerlasting, but, shall of the spirit reape life euerlasting. Where we see the Apostle attributes nothing to our workes, but to the grace of Gods spirit. Lastly, Rom. 6. 23. the holy Ghost putteth manifest difference betweene the works of the flesh, & of the spirit, in respect of merit, when he saith, The wages of sinne is death: but eternall life is the gift of God. He saith not, that eternall life is the reward of good workes, but the gift of God: now in the reward of sinne, there is merit presupposed: in the gift of eternall life, nothing but grace, and fauour.

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

Obiect. III. Here God promiseth eternall life to good workes: therefore good works merit eternall life. Answ. There is a double couenant, Legall, and Euangelicall. In the legall couenant, the promise of eternall life is made vnto workes. Doe this and liue. If thou wilt enter into life, keepe the commandements. But thus no man can merit, because none can fulfill the lawe. In the Euangelicall couenant, the promise is not made to the worke, but to the worker, and to the worker, not for the merit of his work, but for the merit of Christ, as Apoc. 2. 20. Be faithfull vnto the end, and I will giue thee the crowne of life, the promise is not made to fidelitie, but to the faithfull person, whose fidelitie is a signe that he is in Christ in whome all the promises of God are yea, and Amen, that is most certaine and infallible. Secondly, if any thing 2. Cor. 1. 10. be due to works, it is not of the merit of the worke, but of gods mercifull promise. Augustine saith, God made himselfe a debter, not by owing any thing, but by promising. Thirdly, no reward is in Psal. 31. Non debendo, sed premittendo, deus se fecit debito•om. due to workes of regeneration, vpon compact and promise: first, because we are not vnder the couenant of works in which God doth couenant with vs vpon condition of our obedience: but vnder the couenant of grace, the tenour of which couenant runneth vpon condition of the merits of Christ apprehended by faith. Secondly, though we were vnder the legall couenant, yet we merit not, because our workes are not answerable to the lawe. Lastly, wheras the pillars of the Romish church Bel•••. de Iust. 〈◊〉. 5. c. 3. teach, that the promise made vpon condition of performing the worke, maketh the performer to merit, is very false. This is not sufficient to make a meritorious worke: it is further required, that the worke be answerable and correspondent in worth and value, to the reward: as if one shall promise a thousand crowns to him that will fetch a little water out of the next well; it is debt indeed in the promiser, but no merit in the performer; because there is no proportion betweene the worke and the reward.

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

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

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

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

V. The Scripture teacheth that God giueth rewards foure waies. First, he giueth reward of due debt. in respect of merit: thus he giueth eternall life, as a reward due not to our merits, but to the merits of Christ: for none can merit at the hands of God, but he which is God. Secondly, he giues a reward, in respect of his free and mercifull promise, and thus he rewards onely beleeuers. Thirdly, he giueth rewards to hypocrites, infidels, heathen, &c. beeing neither bound by his owne promise, nor by their merit, whē they performe the outward works of the lawe, and lead a ciuill life conformable thereto, as when Ahab humbled himselfe before the Lord, 1. King. 21. And this God doth to the end he may preserue humane societie, and cōcommon honestie, and that he may testifie what he approoueth, and what he disliketh. Lastly, he giueth good successe in interprises, and attempts, according to his owne decree, and the order of diuine prouidence: which metaphorically is called a reward, Ezek. 29. v. 19. 20. because it hath a similitude thereunto, as when wicked men through ignorance, doe that wickedly, which he hath iustly decreed shall come to passe, suffering them to fill their houses with the spoyle of the poore, which they haue for their work, as a man hath wages for his honest labour. Thus the spoyle of Iudea, is called the hire or reward giuen to Tiglath. Pelassat for his Syrian warre. Isay 7. 20. and thus the spoyle of Egypt, is said to be wages giuen Nhebuchodonosar, for his seruice against Tyrus.

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

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

Further, obserue here, that though there be some that are Neuters in religion, luke warme gospellers, halting betweene two opinions, such as are neither fish nor flesh; yet in morall duties, there are no Neuters, nor mediators: for all men are ranged into one of these two ranks, either they are sowers to the flesh, or to the spirit.

Here also we see who are true worldlings indeede; to wit, Phil. 3. 1•. such as mind earthly things, in spending themselues, their strēgth, and witts, vpon the world, hauing all their care for it, and all their comfort in it: in the meane time, hauing little or no tast of the ioyes of the world to come, because they make their Paradise here vpon earth, and neuer looke for any heauen after this life. As also who are spirituall men, namely, such as walke in the spirit, who though they liue in the world, in these houses of clay, yet are not of the world, because they set not their affections vpon it, but haue their conuersation in heauen, where Christ sitteth at Gods right hand.

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

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

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

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