HEre beginneth the fift part of Christs Sermon, con­taining a seuerall distinct doc­trine [Page 2] from the rest. From this 19. verse to the 25. is contai­ned a discourse touching the re­forme of couetousnesse: that is, the disordered and inordinate care of earthly things. The ground of which discourse, ly­eth in this 19. and 20. verses. In them Christ layeth downe a double commaundement.

• 1 First, what wee must not doo, with a reason of the same.
• 2 Secondly, what we must do, with a reason thereof.

The things forbidden, are the practises of couetousnesse: of which that wee may speake in order, first let vs see the sense and meaning of the words.

There bee two things con­tained [Page 3] in them.

Lay not vp,] hoord, heape: The greeke woord signifieth more then the translation ex­presseth; and namely, two things: first, to gather toge­ther: secondly, to store vp things gathered together a­gainst the time to come.

That it hath these two sig­nifications, see Romaines. 2. verse 5.

Treasures,] aboundance of worldly wealth, and excel­lent things of great price, as Golde, Siluer, Plate, Iew­elles, Rings, precious stones, &c.

Vpon the earth,] Here he no­teth not so much the place of treasure, as the kind of treasure, earthly.

For your selues,] for your owne priuate gaine and com­moditie, [Page 4] all respects of the good, eyther of the Church or Common-wealth set aside.

Now that we may see what is forbidden, we must first see what he forbad not.

1 First, he forbids not here la­bour in our calling, wherby we prouide things necessarie for vs and ours: for that were against himselfe. Gen. 3. 19, In the sweat of thy face shalt thou eate bread.

2 Secondly, he forbids not the possession of goods and riches, for they are the blessings of God. Iob.

3 Thirdly, he doth not forbid the gathering or keeping of treasure, for the word of God alloweth of some treasure: as 2. Cor. 12. 14. for the child: and for the Church. Act. 11. 29. And Ioseph is com­mended for hoording vp corne in the seuen yeares of plentie, [Page 5] against the seuen yeares of dearth. Gen. 41. 48. Yea in the Temple there was a treasure by the appointment of God, made, maintained, and conti­nued from time to time. Ther­fore hee dooth not simply con­demne the gathering of riches, or the laying vp of them.

What forbids he then? Sun­dry practises of couetousnesse, implyed in the 19. verse.

The first practise is excesse in seeking worldly wealth, whē men know & keepe no meane, moderation, or measure. And that we may see the daunger of this vice, I will answere this question:

How farre a man may seeke and prouide for worldely wealth.

[Page 6] In answere wherof, I lay this ground for a foundatiō; that is, mens goods must be distingui­shed into three sorts: viz. ne­cessaria, abundātia, superflua, that is, necessarie, abundance, and superfluous.

1 Necessarie goods are two­folde: some are necessary to the nature, and some are necessarie to the person and condition of man. 1 Those which are necessa­ry to nature, are such, as with­out which, neither a man him­selfe, nor his family can liue: as meate, drinke, cloath, and lod­ging.

2 Those which are necessarie to the person; that is, to any mans state, condition, calling, or kinde of life, are such as the Artificers Instruments, the Trades-mans tooles, and the Students bookes.

Now here ariseth a question or two by the way:

What goods, and how much is necessarie for the person.

For answere wherof, the opi­nion and iudgement of the co­uetous must be no rule, because his heart is a sea vnsatiable, or that cannot be filled.

What then must bee the rule thereof?

There is no certaine rule: therefore the iudgement of the wise, learned, godly, and Chri­stian frugall men, must be the rule to iudge what is necessa­rie: and whatsoeuer is in their iudgement necessarie, must be so accounted.

Further, things necessarie [Page 8] must not bee iudged onely by the present vse, but also by the vse in time to come. As for ex­ample: A Trades-man grow­eth in yeares, and hath nothing to liue on besides his Trade: his hands and sight faile him, therefore hee prouides some­thing to maintaine him in his olde age, and layeth it vp for a certaine and necessarie vse in time to come, vntill his death.

Again, a man that hath chil­dren: the time will come, when he must giue them their porti­ons, and therefore he may pro­uide for thē against they come to age, and hee sinneth not, but doth well, because it serueth for a certaine vse in time to come. Thus farre of the first sort, that is, of necessarie goods. Now of the next.

2 The second kinde is aboun­dance, [Page 9] that is, plentie of world­ly riches, wherewith a man is so stored, that hee hath both for a necessitie, and also for an holy delight and hearts-ease.

3 The third are superfluous. These are such, whereof a man hath neither present vse, nor a­ny certain vse in time to come. Now I answere to the first que­stion: viz. How farre a man may seek & prouide for world­ly wealth? I say, that things ne­cessary for nature, for a mans person & place, may be sought for, and laide vp.

But here is a barre put in by God himselfe; we may goe no further; we may not seeke for aboundance or superfluitie: The reason hereof is alledged in the 30. Chapter of the Pro­uerbes, the 8. and 9. verses, where it is said: Giue mee not [Page 10] pouertie nor riches: feede mee with foode conuement for mee, least I bee full, and denye thee, and saye, who is the Lorde? &c.

That which wee must aske of God, that we may seeke for, and no more: But wee haue no warrant to aske at Gods handes aboundance or super­fluitie; Therefore wee may not seeke for them. Againe, if wee haue meate and drinke, we must therewith be content. 1. Tim. 6. 8.

Ob. If wee must pray for no­thing, or labour for nothing more then is necessarie, then what shall we doo if God giue aboundance?

Resp. Wee must not seeke aboun­dance. But if God cast it vpon vs without seeking, wee must thankefully receiue it, lay it vp, [Page 11] and vse it for the good of the Church and Commō-wealth, and for the good of our owne families.

If this bee so, that wee must seeke for nothing but necessa­ries, then wee must learne con­tentednesse therewith, which that we may doo, weigh these reasons following.

1 First, it is Gods commaun­dement, that we should be con­tent with things necessary, and seeke no further, therefore wee must be obedient and content.

2 Secondly, a man that is too greedie to lay vp much, can hardly keep a good conscience, but must needs vse some vniust meanes.

3 Thirdly, such are subiect to the diuels snare. 1. Tim. 6. 9.

4 Fourthly, in persecution and times of triall, the richest will [Page 12] hardly confesse Christ, & hold out, but will be the more easily drawne from Christ, and the confession of the truth, because their mindes are glewed to the things of this world. Heere­vnto may bee added the ex­amples of many Saints, who haue bene contented with lit­tle, that they might serue God the better. And also Christes admonition, How hard it is for a rich man to enter into the king­dome of heauen. Thus much of the first practise of couetous­nesse, which is excessiue see­king of goods, without al mea­sure.

2 The second practise is, when worldly goods are sought one­ly and principally: which prac­tise Christ meets withal, when he saith: First seeke the kingdome of God.

[Page 13] This was Esaus sinne, and the sinne of the Gadarens, Math. 8. who preferred worldly goods before spirituall treasure. And this may be called vnreasonable disorder, preposterousnesse, worldlinesse, &c.

3 The third practise is, to put our trust and confidence in ri­ches laid vp, and to make them our God, and rather to forsake God, then them. 1. Tim. 6. Psal. 62.

4 The fourth practise is, when a man layeth vp for himselfe onely, and not for the Church nor Common-wealth, but sibi soli, this man may bee called churle, niggard. &c. All these practises of couetousnes Christ condemneth.

Thus much concerning that which is forbidden. Now fol­loweth the reason.

[Page 14] VVhere moth, rust, and thiefe, &c.] The reason standeth thus: That which is subiect to vani­tie, to casualtie and corrupti­on, must not bee our treasure: But earthly goods, gold, siluer, riches, cloathes, &c. are subiect to such things; Therefore they must not bee our trea­sure.

The Greeke word (Sès) is a moath or worme, that wasteth and consumeth the best gar­ments, & may be taken here for any worme, that doth destroy and consume any creature.

Brôsis, a canker. This transla­tion is too strict, for it signifi­eth any thing that wasteth any creature whatsoeuer. Heere then is set downe the vanitie of the creatures, which vanitie stands in two points.

First, in the corruption.

[Page 15] Secondly, in the abuse of the creature.

Touching the corruption, it teacheth vs, that gold and sil­uer, yea that al riches haue some diseases to waste them, or some canker to rust and consume them.

Touching the abuse of the creature, it stands in this, that it is subiect to the iniurie and ill vsage of men, as riches are whē they are hoorded vp, and serue for no vse.

From whence comes this va­nitie?

From mans sinne. Rom. 8. 20. which when wee con­sider, it puts vs in minde of our sinnes, howe loathsome they are, that they are cau­ses of vanitie to the creatures, both by corruption and a­buse.

[Page 16] Christ seeing men bent and disposed to treasure vp wealth in abundance, calles them back to an other kinde of treasure, better then that, as much as heauen is better then earth; and an heauenly life better thē a little money or mucke. And therefore hee saith: Lay not vp treasure in earth: That is, let not all your heart and minde be set vpon this, I can tell you a little better treasure. Here I might take occasiō to inueigh against mens ill dispositions and affec­tions, who will not follow this good counsell, but still preferre earth before heauen, for all this admonition.

Euery man by nature is gree­die to gather goods, and desi­rous to be rich, but fewe care to be rich in God. What profit did the rich men receiue by all [Page 17] their treasure. Luk. 16. and 12. Had it not bene a great deale better, if they had possessed lesse, so they had enioyed this? But let vs come to the 20. verse.

Ob. This is a straunge instructi­on and precept, to lay vp trea­sure in heauen. Why? How should we come there?

Resp. Indeed Christ saith, it is hard for rich men to come there, and yet they haue meanes to make it easie, if they will.

How shall wee lay vp there­fore?

Thus. Lay out here, and lock it not vp, and so you shall lay vp treasure in heauen. 1. Tim. 6. Otherwise, if you lay vp here, and imprison the coyne, that it [Page 18] cannot be currant, you lay vp a treasure in hell. Rom. 2. For by your hardnesse of heart, what doo you else, but treasure vp wrath against the latter day. So that this place seemeth to be a speciall motiue to charitie and liberalitie: but yet it is not to be restrained to that, as if it per­tained onely to rich men.

Then how shall the poore lay vp treasure in heauen, who want it in earth?

Very well: for they must make God their treasure, and Christ and his word, and so all their treasure is spirituall and heauenly. And this Dauid made more account of then any trea­sure whatsoeuer. Ps. 119.. 72. 127. And say with him, Psal. 57. Thou art my portion ô Lord.

Rich men vse at euery yeares end to cast vp theyr accounts, [Page 19] to see how their store and trea­sure encreaseth, and it is not amisse. But it were better if they would take a time for this account, and see how this en­creaseth.

The rich man in the Gospell had gold inough, siluer & corn great store, euen by his owne confession, and yet he was but a foole, & that a miserable foole, because he sought not this. Say that a man could get all the world into his hands, (though it be not possible,) I pray you what would it profit him, if hee loose his soule for his labour? What madnesse is it then to heape vp treasure in earth, and not to regard the true treasure in heauen?

But lay vp treasures in heauen, &c.

In this last part of this chap­ter, Christ goeth about to re­forme his hearers, in regard of the practise of couetousnesse, and begins at the 19. verse, tea­ching 1 thē first what to eschew, not forbidding them to haue riches, but forbidding to seeke and get them, and to gather them without measure, mode­ration, and with excesse.

2 Secondly, when they seeke them onely and principally.

3 Thirdly, when they make them their felicitie.

4 Fourthly, when they gather riches for themselues, without respect of the commō good, ey­ther of the Church, or of the Common-wealth.

These foure abuses are here forbidden.

Now because it is mans na­ture to seeke treasure, and men [Page 21] cannot be broken from it, but they wil haue a treasure, Christ addes this commaundement, in which he teacheth his seruants in all ages, what to doo in this case.

But lay vp treasures in heauen, &c. These words containe a commandement, informing vs in our dutie, and a reason of the same. Lay vp, &c. As if he shuld haue said, seeing your naturall disposition is such, that you wil, and must neeeds haue a trea­sure, I will shewe you what you shall do, if you will be ruled by mine aduise, and followe my counsell, you shall lay vp trea­sure in heauen, because there neither moath nor canker can come to corrupt.

Quest. Touching the commaunde­ment, it may bee demaunded, why Christ gaue it to his Dis­ciples, [Page 22] seeing it is not in the po­wer of any creature to do this, no more then to saue himselfe, but the beginning, progresse, and end of saluation, is from God. Therefore why doth hee propound the commandement in this forme and tenure?

Answer. It is an vsuall thing in the scriptures, to ascribe and attri­bute the worke and effect of the principall cause to the In­strument, whereby a thing is ef­fected. Thus in the last verse of Obadiah, Preachers are expres­ly called Sauiours. So 1. Tim. 4. 16. Paul saith: In doing this, thou shalt both saue thy selfe, and them that heare thee. Yet salua­tiō is the proper worke of God alone: but because Preachers are Gods Instruments for the saluation of his people, therfore they are called sauiours. So [Page 23] here to gather and lay vp trea­sure in heauen, it is the worke of God alone, it is not in the power of any mā: nay, as much as in vs lieth, we treasure vp no­thing but wrath. Rom. 2. And yet because we are instruments of it, it pleaseth God to ascribe his owne worke to vs, who are but instruments, & that by his grace.

Now they to whom the cō ­mandement is giuen, must bee conceiued as mēbers of Christ, and instruments of God. That we may the better conceiue of this commandement, and prac­tise it, two points must be con­sidered. First, what this treasure is. Secondly, how euery one may lay it vp for himselfe. Of these in order with reuerence, for they are points of great waight and moment.

[Page 24] The very maine point of our saluation standeth in the prac­tise of these.

Consider what is erroniously counted to be this treasure, and then search the word, to finde out the truth. The Papists haue long abused the world with shewing the false treasure: for they make it a commō chest, in which is gathered and stored all the ouerplus of Christes me­rits, and of the Saints merits of all ages. And this chest is in the Popes custodie; and hee onely hath the ordering & disposing; opening and shutting; giuing out of indulgences & pardons, when, where, and to whom hee listeth; and by this treasure he vpholdeth and maintaineth his kingdome: hereby comes his riches and reuenewes. But this treasure is not good and cur­rant, [Page 25] for it hath two defects.

First, they make Christ his merits to be vnsufficient. For if his passion must haue an addi­tion and supply from men, it is a poore treasure.

Secondly, they make the me­rits of Saints deceased to bee our merits, and that is not possi­ble: for if men could merit, yet it should but be for themselues alone. All men are but priuate men in regard of saluation; and so their merits, if they were a­ny, should be proper and per­sonall.

Thus you see their treasure is defectiue in a double respect: and therefore to let it passe, we are to renounce it, and leaue it to them.

Now let vs with reuerence come to cōsider, what is indeed the true treasure here ment and [Page 26] mentioned. It is the true God, to speake in fewe words, one God in three persons; Creator of all things, in whom all the treasures of happinesse are to be found. Gen. 17. 1. I am God all sufficient. And Gen. 25. Thy ex­ceeding great reward. And Psal. 16. A large & beautifull portion. And this is as much as if hee had said; The Lord is my trea­sure: I will not stand long vp­on this, for men by light of nature haue seene and said this. And S. Paul saith: God is all in all to the elect, Cor.

But marke how he must bee considered, that he may be our treasure.

To this ende wee must con­ceiue of God as hee hath re­uealed himselfe to vs in Christ: for God in Christ made mani­fest, is our treasure, and not [Page 27] otherwise without Christ. This the Gentiles neuer knew. Col. 2. 3. In him is the treasure of all wisedome and knowledge. There he is made the Churches trea­sure. And Coloss. 3. Our felicitie and life eternall is hidde with God in Christ. There hee is made the treasure, foun­taine and store-house of our eternall happinesse. Iohn. 1. Iohn Baptist saith: Of his ful­nesse wee receiue grace for grace. Hee makes Christ that trea­sure, whence wee receiue that grace which wee haue. And 2. Corinthians. 1. 31. Christ is our treasure, whence we re­ceiue our righteousnesse, wise­dome, sanctification, aud redemp­tion.

Therefore it remaineth, that GOD reuealing himselfe in Christ, or God incarnate, or [Page 28] Christ, God and man, is the treasure of the Church.

Now that hee may bee our treasure, we must cōsider him, as hee is reuealed and set forth vnto vs in his word and Sacra­ments: for so is he a treasure, and no otherwise. Therfore Christ crucified, dying, and rising a­gaine, is our treasure. Our trea­sure lyeth all in his suffering, death and bloud-shed: and for this cause we must so conceiue of him, as crucified for our sinnes.

Quest. Why is Christ called our treasure?

Hee is the fountaine of all true blessednesse that is con­ueyed from God to man, and from him doth proceed all our felicitie & happinesse whatsoe­uer. Wouldest thou haue re­missiō of sinnes, & life eternall? [Page 29] Wouldest thou haue any tem­porall blessings, or comfort by them, or comfort in distresse? Thou must haue it from Christ crucified. The good things that come vnto vs, if they come not as frō Christ, they are no bles­sings vnto vs. If he then be the fountain of all true happinesse, he is the true treasure. Besides, or without him, there is none.

In a word then remember this, that the treasure here spo­ken of, is God, reuealing him­self vnto vs in Christ, by whom he conueyeth all good things to vs. And this is that which Christ aymeth at in this place.

Now, hauing found what the true treasure is, let vs see how euery one of vs may lay it vp for our selues, as we are here commaunded. And that wee may so doo, some particular [Page 30] things are to be performed, in­sinuated in Math. 13. 44. you may reade them there, where the kingdome of God is compared to a treasure hidde in the fielde, &c. Concerning which, fiue things are to be no­ted. First, finding it. Secondly, the price or value of it. Thirdly, getting it. Fourthly, keeping it. Fiftly, vsing it.

The first of these is necessa­rie, for vntill it be found, wee can neither value it, get it, keepe it, nor vse it. There­fore this is first to bee done of vs.

Wee must finde it before we can haue it and enioy it. It is called a hidden treasure, be­cause the naturall man cannot discerne it, and the finding of it is, when God reueales it to men, and makes them feele [Page 31] that themselues stand in neede of it. This is the right fin­ding of it, when God makes a man in his conscience to feele the want of it, then he begins to seeke that which hee neuer sawe before.

Not euerie reuealing of the treasure is a finding of it; for God inlightens men two wayes.

1 First, generally, whereby a man reading the word, is able to vnderstand the meaning of it, and to conceiue the generall sense.

But besides this, there is a second kinde, when God makes a man to discerne the worde in his owne soule and conscence, that is, a speci­all and distinct kinde of il­lumination, and it appertai­neth vnto fewe to bee able [Page 32] to discerne the power of the word in our owne consciences. But when this is once wrought in vs, then doth a man find this treasure. The outward senses cannot discerne it, for it is hid­den. And then it is found one­ly, when men feele the want of it.

This is a great blessing of God, and not common to all, nor to many: for our eyes are dazeled with the pompes, plea­sures, and vanities of the world. Nay, they that are learned, are blinded with humane wise­dome. Not euery one that can preach, hath foūd out this trea­sure. Men may haue great gifts and yet want this, and faile in finding it, till they feele them­selues to stand in neede of Christs righteousnesse. God hath hidden this from the wise [Page 33] and great ones often, and re­uealed it to the simple.

Before we proceed any fur­ther, let vs descend into our owne hearts, and trie whether wee haue yet found this trea­sure: for we may perswade our selues amisse, as the Iewes, who haue a vaile before their eyes these many yeares. If we finde that we acknowledge Christ to be the principall treasure, and that wee want him, then wee finde him. But if our eyes be not opened, yet let vs labour for it, for otherwise we can neuer get it, or haue vse of it, if we ne­uer finde it. And the cause why there is so litle ioy in the word, and so little comfort and sweet­nesse in the doctrine of the Gospell, is, because wee neuer yet found the treasure which it speaketh of, & hath hiddē in it.

[Page 34] 2 The second action to bee performed is, when our hearts and eies are enlightned, so that wee haue founde it, then to estimate and prise it, for then it begins to be a treasure to vs, whē we prise it, as the man doth Matt. 13. 44. who valued it at more then all his goods. Nay, if a man had a whole world of wealth, all were nothing in comparison of this; this is more worth then all the world, or all things in the world. Philip. 3. Paul valued it at such a price, that he counted all things losse and dung, and no better in re­gard of Christ: marke what a high price hee sets it at, all his good workes were nothing to it.

This second thing is necessa­rie for all thē that would lay vp treasure in heauen. Therefore [Page 35] let vs haue a care of this dutie, and learne to value Christ a­boue all things whatsoeuer, how excellent soeuer they be. Wee haue well profited in the Schoole of Christ, and begin to make good proceedings, when wee can prise this treasure at a due and true rate.

To proceede. The Scrip­ture doth reueale this treasure, therfore as this treasure must be valued aboue all: so this word which reueales it, must be pre­ferred aboue all things, as Da­uid did, Psal. 119. It is better to him then much riches; yea, the fi­nest gold of Ophyr or India, was not comparable vnto it. Can [...] And Christ saith: His fruits are bet­ter then fine gold. Therefore this must be valued aboue all wri­tings, for it sheweth more then any other can do.

[Page 36] It were to be wished there­fore, that it had his due estima­tion and value amongst vs. Ma­ny make but one truth, and it is all one with them, whether it bee out of mens writings, or Gods word. But they are farre deceiued: for the word of God alone is the truth, according to godlinesse, which doth discouer the heauenly treasure, and it is to bee honoured aboue all wri­tings, though it be brought in earthen vessels.

If wee had learned to value this treasure, & the word which reuealeth it, wee should profit more for knowledge and obe­dience then we do; we would reuerence it more, and reioyce in it more then we doo, &c.

3 When we haue found it, and valued it, we must seeke to get it, and make it our owne: for [Page 37] so it is in that parable. We must vse all meanes to purchase it to our selues; for so the comman­dement is here: Lay vp treasures for your selues.

That wee may get it to our selues, we must vse such means as God hath appointed for this end, and they are these.

1 First, we must heare the word with all care, diligence, and re­uerence, and mixe it with faith.

2 Secondly, wee must receiue the Sacraments with due prepa­ration and reuerence.

3 Thirdly, wee must pray ear­nestly and cōstantly with faith: and amongst all other meanes this especially must be vsed by vs.

The reasons hereof are these. The Word and Sacraments are Gods hand, wherewith he [Page 38] giues this treasure vnto vs. And our faith shewing it selfe in our prayers, is a hand whereby we receiue it. God in his word doth offer it with his hand; and wee by faith earnestly asking it, do receiue it. By faith wee make Christs right to be ours, & also his obedience & merits; there­fore vse all these good meanes. First, of hearing the word. Secondly, of receiuing the Sacraments. Thirdly, of prayer in faith. And bee constant in these duties, and thou shalt haue this treasure as thine owne: for faith is the only meanes where­by we attaine it.

4 After that we haue some te­stimony in our cōsciences, that we haue gotten it, wee must la­bour to assure our selues of it.

How must we doo this?

For this purpose read 1. Tim. 6. Charge the rich that they bee not high minded, &c. Marke there how by liberalitie and bountie we are exhorted to lay a good foundation.

What? must wee bee saued by our almes-deedes?

No, this foundatiō is not laid in heauen, for that is our electiō which God laieth vp there. But our foundation is our consci­ence, & that is by good works, by which, as by fruites, mē may assure themselues, that eternall life appertaineth vnto them. Workes of mercie, done with simplicitie & singlenes of heart, are markes of the children of God, signes of true faith, and of the true treasure. For this cause Paul would haue rich men [Page 40] to lay vp a foundation in their consciences.

3 Lastly, wee must vse it as a treasure, when wee haue done the foure things before men­tioned, then come to this. To this ende diuers duties are re­quired at our hands, to be per­formed of vs.

1 First, we must haue our con­uersation in heauen. If Christ be our treasure, then our affec­tion, ioy, comfort, our heart, minde: and all the whole man liuing on earth, must be in hea­uen. If Christ bee thy treasure, and his bloud and passion, then all thy hart, hope, ioy and com­fort is there. Therfore we must send vp our hearts to heauen: otherwise he is not our treasure. If wee will vse him as our trea­sure, let all our care and ioy bee in, and for heauen.

[Page 41] 2 Secondly, wee must turne earthly goods into heauenly treasure. How? why hee that giueth to the poore, lendeth vnto the Lord: The Lord be­comes a debter to him, and boroweth of him for the poore. The poore is but the Lordes bayliffe and messenger, whom he sends to the rich, and hee re­turnes a rewarde of heauenly treasure for it. Marke there how by giuing almes to the Lordes poore, we turn earthly blessings into heauenly. Luke. 12. 43. ex­pressing these words, saith: Sell all that you haue, and giue to the poore: make your selues purses which shall last for euer. When men do so, thē they turne their temporall goods into heauen­ly treasure; and so men that haue this worlds goods, may by the blessing of God, make [Page 42] great encrease of them.

3 Thirdly, we must part with all for this; the best thing in the world must not bee too deare, though it bee our owne bloud and our life, we must part with them rather then with th [...]. And when wee are thus min­ded, then wee carrie our selues to Christ, esteeming him as our treasure.

When wee esteeme any thing aboue him, or preferre ought before him, he is not our treasure.

Thus you see fiue duties, all necessary to be performed, that we may keepe this commaun­dement. And when by Gods grace wee are enabled to doo these, then we shall obey and practise this commaundement. Therefore lette vs remember them, and bee carefull to per­forme [Page 43] them so long as wee liue.

And marke what will follow: If wee can finde it, and value it, &c. we will bee content to en­dure whatsoeuer Gods hand shall lay vpon vs in body or soule, and neuer bee dismayed, nor discouraged with any thing that befalles vs. Nothing can daunt or discourage a mans heart, that hath this treasure, but they shall vanish all in time.

Further, it will make that we shall neuer feare death nor iudgement, all paines will bee nothing, great comfort, ease, and contentation, shalbe to vs so long as wee liue, if wee can doo thus.

Now a word or two of the reason.

The reason is drawne from the certaintie and vnchangeable­nesse of the treasure. Earthly ri­ches are subiect to wormes and cankers; and if no canker can come to corrupt them, yet the thiefe will haue them. But there is no canker, moath, nor thiefe, that can hurt Christ and his merits.

Ob. Why? the highest heauens, the place of happinesse should bee free from that vanitie and corruption, which the lower heauens and all other creatures be subiect vnto. All that we see ouer our heads, is subiect to vanitie, euen the starres.

Answer. To man by right of creati­on, belongeth the earth and the heauens, and they were all mans by creation, euen the highest heauens, to the very [Page 45] firmament, by creation all were mans. They were made for him, and he was Lord of all. They were his pallace, all sa­uing Gods throne. And when he fell, he was punished in all these creatures, but not in the highest heauen, because the right vnto it is not by nature, but aboue nature, and is ours by right of redemption, and not by right of creation.

Secondly, by Christs death and passion they are made ours, and not by nature: but by grace onely, and that after the fall. Therefore the heauens and the starres, and all creatures vi­sible are subiect to vanitie and corruption.

And so much of the com­maundement and the reason. I beseech you remember it, and learne it, and put it in practise [Page 46] both in life and death.

In the two verses next be­fore going these words, Christ gaue two commaundements. First, what we should not doo, and the reason of it. Secondly, what we should do, & a reason therof. The first, a corruptione & mutabilitate. The second, ab in­corruptione & immutabilitate: Now he renders a common rea­son pertaining to both, and serues to confirme both, which is thus framed: Where your treasure is, there your hearts will bee: But your heart must not be on earthly treasure, but on heauenly: Therefore lay not vp treasure in earth, but in hea­uen.

[Page 47] Now touching the words and the meaning of them.

By treasure, vnderstād things excellent and precious in our estimation, laid vp for time to come, in which men place and put theyr principall ioy and comfort, where your trea­sure is, that is your speciall ioye and felicitie. For so much the worde treasure im­ports.

By heart, vnderstand the principall powers and actions of the soule, as the thoughts and affections, loue, ioy, feare, &c. yea, the labour, paines, studie, care, and endeuour, all these are to bee vnderstood by this word heart.

As if hee should haue said: Thus your treasure and heart [Page 48] are things ioyned together, and inseperable: therefore where your treasure is, there is also your care and studie. For that which men iudge to bee their principall good and felicitie, in seeking it, they spend al their paines and time.

Now for our further edifica­tion, let vs see what vses may be made of this reason. 1 First, wee learne here how to iudge aright of our owne hearts. In­deed it is a bottomelesse gulfe, as Ieremy saith, yet we may in some sort search it, and iudge of it by this sentence. For an earthly treasure, and a carnall heart goe together. And on the contrary part, a heauenly trea­sure, and a spirituall heart goe together: These cannot be se­uered. Therefore looke vpon what you spend your thoughts [Page 49] and cares, and accordingly iudge of your selues, If vpon earthly things your minde bee set and fixed, then your heart is earthly and carnall, it is most certaine, Christ hath giuen the sentence.

If you pleade, that it cannot bee, because you heare the word, receiue the Sacraments, and pray, &c. all this is no­thing, if your minde and affec­tion be in this world: you de­ceiue your selues, for where your heart is, there your trea­sure is. And contrary, if our principall thoughts and affecti­ons be in heauen, and our care be for that principally, then our heart is he auenly, and our treasure heauenly. And thus we may iudge of our selues, and search our hearts, whether they be carnall or spirituall.

[Page 50] Secondly, hereby we may all trie our selues without deceit plainly, whether wee haue any portion in heauen, or no: for if our hearts be on the earth only or chiefly, all our portiō is here, and none in heauen. The man, whose portion is in heauen, hath his heart and affections there. Though you professe Christ, though you heare the word, pray, receiue the Sacra­ments, yet you may be decei­ued. Therefore looke to this, for if thy heart be here, thou hast yet no treasure laid vp in hea­uen.

Thirdly, by this coupling of the hart and treasure, we learne that wee must not regard this world & tēporall life. Nay, we must despise it so farre forth, as it may be done without hatred of a good blessing, & vnthank­fulnesse [Page 51] to God. For this life is a blessing of God, giuen vs to prepare our selues for a better. Therefore simply we are not to despise it, but in respect of hea­uen.

And as we must not regard this life, so our meditation must be of heauen, and not of the earth: for heauen cannot bee thy treasure, except thy heart be there. Therefore drawe thy delight from worldly things, and weane it to heauen.

So much for this verse.

[Page 52] This part hath diuers expo­sitions. First, I will touch one of the principall, though I take it not to be the rightest, and thē I will set downe that which I take to bee the best. And thirdly, I will shew how this depends on those things that go before, which will then best appeare, when the sense is made manifest.

By single eye some vnder­stand a liberall minde. And by a wicked eye, an enuious and couetous minde: and so they expound these words of enuie and couetousnesse. And this exposition is to the purpose. And the words of good and e­uill eye will beare this sense: For Salomon puts the good eye for a liberal heart, & an euil eye for a couetous heart, Prouerbes, 22. Therefore this is a good [Page 53] sense, but not the proper mea­ning of this place, as I take it; because the single eye, and the light of the body, are put for one and the selfe-same thing:

Now the light that is in vs, is the vnderstanding & iudge­ment. Againe, it is said here, that the eye is the light of the body. Now a liberall eye can­not bee the light of the body for all actions, but for liberall actions only. Therefore though it be true, that the single eye is a liberall minde, and the euill eye a couetous minde, yet it is not proper to this place. Wher­fore we must search further.

The words be similies, and there bee diuers similies in thē. The comparison is borrowed from a candle, which serues to lighten all that be in the house: so the eye serues to light all [Page 54] the body, and giue direction to all the actions.

If thine eye be single,] To the ende of the 23. verse, there is a double Simily, which goeth thus: As a man that hath a good and cleare sight in his bodily eye, can carrie his body any way right, and keepe it without wandring and stumbling: But if the bodily eye haue any de­fault or defect, if it be dimme and corrupt, then a man can­not walke without falling or stumbling. Nay further, if a man haue an eye, and it bee blinde, hee cannot finde one steppe of his way. In the same maner (saith Christ) if you haue a minde to iudge rightly, all is well; but if the iudgement bee corrupted, there is much dark­nesse, many wants and faults. This is the plaine compari­son [Page 55] here vsed.

To come to the words. The light of the body is the eye. These words are plaine. If thine eye be single. Here vnderstand the mind resembled by the bo­dily eye. The single eye is the minde, able to iudge of things to be done, or not to be done, good or bad.

The whole body shall be light,] That is, the whole life, For looke, as the eye is to the body: so is the minde to the life.

Bright,] That is, the whole course of our life shall bee well ordered, if God giue man a minde well disposed.

But if thine eye be wicked,] That is, if the mind be corrup­ted, the iudgement depraued, the vnderstanding darkened, so that a man cannot rightly discerne of things to bee done, [Page 56] though there be some light re­membrance.

All thy body shall bee darke,] That is, thy life will be full of sinne and disorder. For therein stands the darkenesse, when the vnderstanding is dimmed and darkened, there the life is out of order.

If the light that is in thee bee darknesse,] That is, if the natu­rall light of reason, vnderstan­ding, and iudgement, which is left after the fall, and which God hath put into euery man.

How great is that darknesse?] That is, then there is no diffe­rence betweene the life of a man and a beast, when the light of naturall reason is put out: so as there is no power of iudge­ment or discerning, &c. This I take to bee the truest and fit­test exposition.

[Page 57] Now hauing found the mea­ning, let vs come to consider how this depends on the words going before. I take it, they depend as an answere to an obiection: for the two former commaundements are hard to flesh and bloud, men cannot brooke them. Therfore Christ before he leaues it, cuts off all the cauils which might be made against it.

Quest. If treasure must bee laid vp in heauen, why doo all the wi­sest men seeke earthly trea­sure so much?

Answer. The effect of the answere is this, wee need not to maruell at it, for they want the gift of discerning, theyr eye is blinde, and they cannot dis­cerne things that differ, earth­ly [Page 58] and heauenly. And so it comes to passe, that they omit the seeking of heauenly trea­sure.

Here some things must bee supplied by the readers minde.

Euery mās eye is eyther a

• blinde,
• corrupt,
• or single

eye

1. The single eye befalles not all, but those only, to whom it is giuen of God. 2. The corrupt eye appertaines to all. 3. And some by sin put out the light of nature: and hence it is, that men omit heauenly treasure.

This I take to bee the true and right meaning, and thus the dependance is in good order, giuing vs the maine cause of couetousnesse, which is a blind eye: so that they cannot see to [Page 59] put difference betweene hea­uenly and earthly treasure.

Here three things are to be considered, the single eye, the wicked eye, and the blinde eye; with the fruites and effects of euery one.

The single eye is the light of the body; There is exprest and noted the single eye, with the fruites therof, viz. to giue light to all the body.

The wicked eye makes the body darke. Of these in order, and first we will begin with the single eye. And that you may know what is meant here­by, I will describe it plaine­ly.

By single eye, vnderstand the minde of a man endu­ed with true and heauenly wisedome, for it is the sin­gle eye, the minde that hath [Page 60] this gift, which is enlightned with true wisedome. Then if we shall knowe what true wise­dome is, we shall knowe what this eye is.

Therefore touching wise­dome, it is a gift of God in Christ, no common gift which euery professor may haue, but a speciall gift from God to them that are in Christ. 1. Corinthians. 1. 31. Christ is made of GOD to vs wise­dome, not onely because hee is the maker and author of wisedome, but also because hee is the roote from whence all our wisedome springs: we must bee set to him and engraffed in him: we must be made bone of his bone, and flesh of his flesh. As his righteousnesse is made ours by imputation, and our holinesse is from his holinesse, [Page 61] as from the roote: so our wise­dome is from his wisedome, as the braunch from the stocke, and the fruite from the tree.

This wisedome befalles not the diuell and his angels, not all men, nor all Christians in name, but onely those that are in Christ truly: for from his wisedome proceedes the true wisedome. So then wee must cōceiue of it, that this wisdome is a gift of God to them that are in Christ.

This spiritual wisedome hath two actions. First, to discerne things that differ, Secondly, to discerne one thing from an other spiritually.

S. Paul prayeth that the Phi­lippians may be enriched with knowledge, Phil. 1. 9. and sense, or iudgement. What is this sense? that we might be able to discern [Page 62] things differing, and be sincere: Marke how hee ioyned with knowledge, sense: that is, a gift of discerning good and badde: earthly and heauenly: what we must do, and what we must leaue vndone. We ought to haue our senses exercised to discerne good and euill: Heb. 5. that is, wee ought to be endued with the propertie of true wisdome, to haue our senses enured to put difference betweene things good and euill.

1 And this is the first point of heauenly wisdome, to put such a difference. As for exam­ple: Hee that is in Christ, and hath this spirit of discerning, hee can discerne the voyce of his shepheard, and can put a difference betweene it, and all the voyces of false shepheards.

2 Againe, by this men can [Page 63] distinguish betweene the wa­ter in Baptisme, and other wa­ters: betweene the bread and the wine on the Lords table, and common bread and wine. And the discerning of these is by this gift of wisedome.

3 Thirdly, by this the Church of God is able to discerne of afflictios; betweene crosses and curses; chastisements & iudge­ments. He can take the hand of God for a fatherly correction, and for no curse nor iudgemēt: and hee knowes what vse to make of them.

4 Fourthly, by this gift the childe of God can discerne the things of God, namely, his own election, vocation, adoptiō, iu­stificatiō, &c. He can know thē & perceiue thē, more or lesse. In a word, by this mē are able to 5 put a differēce between earthly [Page 64] riches and heauenly treasure. He can discerne the excellen­cie of heauenly things aboue earthly, and put a plaine diffe­rence betweene them, which the carnall man can not doe. The spirituall man discernes all things truely; Vertue from vice; Heauenly things from earthly things, and so all other things whatsoeuer.

Heere then, marke what is the first action and property of this wisedome, to discerne things that differ.

I adde further this the Pro­uidence, Wisdome, and Iustice of God in all things, which the naturall man cannot do. Here­by you see how excellent and necessarie a thing this is, ser­uing to many excellent vses.

The second action, is to iudge determine, & giue sentence of [Page 65] things, what we must doe, and what we must not doe: what is good, and what is euill: what is heauenly and what is earthly.

Heere one thing must bee remembred. It is a principall point of wisedome, to deter­mine what is the chiefe happi­nes of man, and the scope vnto which all our life is to bee dire­cted. It is the loue and fauour of God in Christ: see examples of this iudgement. Psalm. 4. 6. Many say who will shew vs any good, &c.? Marke there Dauids iudgement of this matter, and how he differs from others. He determines that it is true hap­pinesse to bee in the fauour of God. So Paul cared for nothing but Christ crucified, shewing what was his wisedome, when he came amongst the wisest of the world: 1. Cor. 2. 2, (viz) Christ crucified [Page 66] for the sinnes of the world. And indeede if a man had all the wisedome and policie in the earth, and faile in this; if hee cannot determine where to place his happinesse, and what is the scope of his life, his wise­dome is but folly. Therefore remember, this is a principall point of true wisedome, to bee able to iudge of our true hap­pines, what it is, and the scope of our life. Thus you see the spi­rituall wisedome hath two acti­ons, & what they be: (viz) First, to discerne things that differ. Secondly, to discerne onething from another spiritually.

Heere, marke further, that a principall part of this wise­dome is heauenly prouidence. When a man discernes what is the principall good: then com­meth prouidence, and vseth all meanes for the compassing of [Page 67] that principall good. She fore­casteth all the waies and means to come vnto it: without this our wisedome is not perfect.

And thus you see what is meant by wisdome. It is a gift of Gods spirit, to thē that be in Christ, whereby they are ena­bled to discerne of things that differ, & the scope of our life, & of true happines: and withal to forethinke and forecast all the means to come vnto it. And the single eye, that is the single minde, which is able to dis­cerne of this wisedome.

Now in the next place, mark the fruite of it: The whole body shall be light. That is, the whole life shalbe full of righteousnes, & of good successe. Prou. 8. 19. 20. My fruite is better then gold and fined siluer: I make a man walke in the wayes of righteous­nes and the paths of iudgement.

[Page 68] To make some vse of it con­sidering this is thus heere com­mended, wee are first admoni­shed to labour for this heauen­ly wisedome & single eye. The singular commendation of it, should be a spurre and induce­ment to euery one to seeke for it. The commoditie should moue vs to affect it aboue all.

That you may the better doe it, remember two things.

First, that you get the begin­ning of this wisedome, that is, the feare of God, to reuerence his Word, and to tremble at his presence: which you shall haue if you lay the Word to your consciences, when you heare and read, neuer storme at it. When the whole man doeth bow himselfe, the minde, con­science, and will, without reply­ing & repining, raging or cha­fing, [Page 69] then wee are gone a good way, and haue made good be­ginnings & proceedings. Whē the word checketh vs, crosseth & controlleth our faults, striue not against it, but obay it.

Secondly, wee must all close our eyes, the eyes of our minde, (I meane,) and suffer our selues to bee led in all things by the written Word, to bee ordered and ruled by the Lawes and Commandementes of God.

Marke this poynt: For if we can practise this, wee shall get true wisedome and happinesse. Therefore giue attendance to it in the whole course of your liues, and let the Lord ouerrule you by his Word. Read Psalm. 119. Dauids example is most excellent. By meditating in the Law, he became wiser then the auncient, and those that were [Page 70] his teachers. He passed them in wisedome, that were chiefe a­mong men for wisedome, be­cause he shut his owne eyes and submitted himselfe to the regi­ment of the word. In a word, Remember to renounce thine affections, and to shut vp thine eyes, & let the Lord performe his worke in thee.

Againe, in that the single eie is heere thus commended, wee are taught to walke wiselie, whereunto Paul in most of his Epistles exhorteth. And wee walke wisely when we practise all things in wisedome, & that is done by remembring these foure things following:

1 First, the thing to bee done, must be iust.

2 Secondly, the means of do­ing it, must be iust also.

3 Thirdly, we must keepe our [Page 71] selues within the limits of our calling.

Fourthly, wee must doe it with a single, honest and vp­right heart.

And that these foure may concurre, wee must haue the written word to tell vs euery one of them. We must haue the word to tell vs, that the thing wee are to doo, is iust. 2. That the meanes wee vse, is iust also. 3. That we do keepe our selues within the limits of our cal­ling. And 4. that we do it with a single, honest and vpright heart. Then when our action is iust, and the meanes iust, the heart vpright, and wee within the compasse of our calling, according to Gods word, the action shalbe done in wisdome, so as it shall be praised and ap­prooued by God.

[Page 72] 3 Thirdly, in that this wise­dome makes a mans light shine with righteousnesse, wee are all taught to season our naturall wisedome with spirituall wise­dome.

God hath giuen all men wisedome by nature, more or lesse. It is a gift of God to bee commended: but that it may be holy and approued, and vsed well, it must be seasoned, and then naturall wisedome ioyned with it, is good, and a blessing of God, and tends to the honour and glory of God.

It is the sinne of these dayes, that men of wisedome vse na­turall wisedome without spiri­tuall wisedome, whereby they fall into many sinnes and in­conueniences, because they se­uer these.

4 Fourthly, seeing this is so, [Page 73] let vs haue regard principally to this part of wisedome, which is concerning prouidence; after iudgement, which is best how to forecast, how wee may come by it. Consider Luke the 12. what was the rich mans fault, his riches encreased, and he was prouident to lay vp his store: yet Christ calles him foole, because he wanted this heauen­ly wisedome. He could fore­cast for the inlarging of his barnes, but not for his soule; he had no respect of it, nor regard of this spirituall wisedome and prouidence.

It was the fault of the foo­lish virgins, therefore called foolish: they had some Oyle and blazing Lampes, but they wanted sufficiencie of Oyle, because they wanted this pro­uidence.

[Page 74] They had not a sufficient fore­cast of their saluation, and the meanes thereof. Though one had all the wisedome in the world, and faile in this, he were but a madde man. Marke the ende of Achytophel; his wise­dom was great, but yet naught, because hee wanted the prin­cipall, viz. the feare of God, and therefore hee hanged him­selfe.

Wherefore consider: There can be no wisedome, when we do not determine of the ende and scope of our life. Let vs now in the time of our life and dayes of grace and peace, fore­cast all the meanes of saluati­on, and neuer content our selues, till all bee accompli­shed.

If wee haue all the learning in the worlde, it is nothing [Page 75] without this. Therefore a­boue all things, let vs set our hearts to seeke it: for the want of it, makes men to seeke no­thing but earthly treasure, be­cause they cannot discerne things that differ. Wherefore now practise this prouidence, learne this wisedome: bee not like the foolish Virgins: con­tent not your selues with out­ward profession. Bee not like that rich man, that had no care nor forecast of his soule and sal­uation.

Consider the ende of our life: let this bee the first and principall thing, for it is the principall parte of heauenly wisedome.

[Page 76] Hitherto of the single eye: Now of the corrupt and wic­ked eye. As in handling the former, so in this I will consi­der: First, what is the wicked eye: Secondly, what is the fruit and effect thereof.

The wicked eye is the mind and vnderstāding, hauing some light, but darkened, dimmed, and corrupted by Adams fall. That you may yet the better conceiue what this wicked eye is, you must knowe that the minde is corrupted two wayes, and in two respects.

First, it hath lost the gift of discerning and iudging and in this respect it is an euill eye, and mistakes one thing for an o­ther; good for euill, and euill for good.

And that the mind hath lost the gift of discerning in many [Page 77] things, appeares thus: Many of vs by nature knowe not God as wee ought, nor our selues. Touching God, it appeares by diuers reasons: wee know natu­rally that there is a God, yet we cannot acknowledge the pre­sence of God.

Men naturally when they sinne, feare not the presence of God, and that proues plainely, that the eye of the minde is an euill eye.

Though by nature we know that there is a God, yet wee ac­knowledge not his particular prouidence: we cannot discerne it as we should, and it appeares in this: that men naturally trust men before God, the creature, aboue the Creator, which she­weth that we doo not acknow­ledge a particular presence a for if we did, wee would rather [Page 78] distrust men, and trust God.

3 Though the conscience tell a man of the punishment of sinne, yet the minde doth sooth and flatter vs naturally, and tel­leth vs we shall escape without due punishment, and so denyes Gods iustice.

4 We know that God must be worshipped, yet the mind can­not discerne & iudge of it: when we come by the light of nature to worship God, we turne God to an idoll The naturall man doth not perceiue the things of God, that is the minde natu­rally knowes them not, nor giues any approbation or con­sent vnto them.

1 Now as man cannot knowe God sufficiently by nature, so he cannot discerne himself and his owne sinnes. Wee haue all this euill eye by nature, we can [Page 79] not perceiue that we are dym and darke sighted, not blinde.

A man by nature cannot 2 discerne the vilenesse of sinne, though the conscience can iudge somewhat of it: yet the right iudgement of sinne the minde cannot perceiue by na­ture, for if men could doo this, they would not sinne.

We are not able by the na­tural 3 eye of our vnderstanding, to iudge of our owne frailtie. Hence it is, that the aged man thinkes he may yet liue longer. Because the mind is corrupted, wee cannot discerne the fraile­nesse of our owne eyes.

Wee cannot iudge aright of the scope of our owne liues: but 4 nature teacheth vs to seeke our selues more then God, or our owne good, more then his glory.

[Page 80] The mind is vnable to iudge of our owne happinesse: for this is all the wisedome of man, to think that felicitie doth con­sist in outwarde and earthly things, as riches, honour, &c. so that wee account the rich happie, and the poore misera­ble.

Therefore the first point is cleare, that the minde hath lost the gift of iudging and discer­ning.

The second way that man 1 is corrupt, is in obedience, That it is made subiect to that which should be subiect to it, name­ly, 2 the flesh: Yea, it doth not onely follow the flesh, but also the euill temptatiōs of Sathan, which are cast into it: The minde is ready to follow them, and therefore it is euill.

It followeth the example [Page 81] of the world. And for these causes Christ calleth it an euill eye. First, because it wanteth iudgement. Secondly, because it obeyeth that which it should rule.

Totum corpus tenebrae,) Now he shewes the fruite of it; which is, to make the whole body darke, that is, the whole life full of vnrighteousnesse and darknesse. Though the naturall vnderstanding haue some light, yet it is an euill eye, it cannot discerne in many things. And though it discerne in many things, yet it obeyeth not, but followeth the will.

Thus much of the meaning.

Now of the instructions, which truly and naturally proceede from hence.

First alway remember this, that Christ left somewhat to be supplyed, namely, that this euill eye is in all men by na­ture, and that is the cause why men cannot discerne: where­fore wee are to labour to see and discerne this wickednesse of the eye in the minde.

It is the first steppe to know­ledge, to see that wee cannot see, that wee cannot iudge and discerne of heauenly things as we ought: wee shall neuer knowe GOD aright nor our selues, till wee see that wee can­not see.

Also wee must bewayle this blindnesse, and tremble for it.

The sense and apprehensi­on of bodily darkenesse is grie­uous vnto vs, much more ought this.

[Page 83] And as that, &c. so wee ought to labour for the good eye-salue, that makes the blind eye to bee a good eye, and this salue is nothing else but the word of God, applyed by the spirit of God.

When the holy Ghost opens the eyes of the vnderstanding, then our eyes will bee made single.

Secondly, wee are taught to amend a fault. Wee haue heere iust occasion to rebuke a damnable fault, which is com­mon heere and euery where, namely, that men cōtent them­selues with the light of nature: for by this euill eye, any man knoweth thus much; namely:

• 1 That there is a God.
• 2 That God is good, and merci­full.
• [Page 84]3 That we must loue him aboue all, and our neighbour as our selfe.
• 4 That we must liue well.

All this we know by nature.

If a man were brought vp in the wildernesse he might know all this without a teacher: and yet herein stands all the know­ledge that many haue; but all this is nothing: wherefore con­tent not your selues with this. Thinke not your selues good schollers in Christs schoole, vn­till you knowe more then this comes to.

That it is not sufficient to knowe these things, it is mani­fest, because it is here called an euill eye, and makes the life full of darkenesse. For all this, if wee doo no more then this, [Page 85] with this wee may perish, liue in darkenesse, and dye in dark­nesse, and goe to euerlasting darkenesse.

And though some pleade, that Preachers can teach them no more then this, yet they deceiue themselues grossely. Therefore remember this, with naturall knowledge ioyne spi­rituall knowledge: Put grace to nature, to helpe the blinde eye: Adde pietie and superna­turall knowledge to nature.

For this cause haue care to reade and search the scriptures, that you may attaine to more knowledge then you haue by nature, if it be for nothing else, but to knowe Gods commaun­dements and promises: for that knowledge serues for nothing else, but to make a man with­out excuse, and not to saue.

[Page 86] This fault and sinne is the fall and bane of many a soule, and brings them to hell: That men thinke themselues furnisht suf­ficiently for saluation, if they haue but a naturall knowledge.

Men content themselues with reformation, so farre forth as nature teacheth: and looke what nature teacheth, the verie blinde eye seeth.

First, that God must be wor­shipped, the blind eie seeth and knoweth, but how hee is to bee worshipped, he cannot tell.

Secondly, that we must loue God, and liue wel, & deale iust­ly, is knowne by nature, and this we cōtent our selues with­all, euen with euil conuersation and naturall reformation.

But this is not inough, for the blinde eye cannot teach vs so much, and they learne it [Page 87] and knowe it, whose liues are nothing but darknesse. Wher­fore neuer content your selues with naturall reformation, for if you haue no more, all your ciuill life is nothing but darke­nesse before God, how faite soeuer it seeme to men: but la­bour for a spirituall life, that thy heart may be renued, and thy life reformed, according to the Gospell.

That this is necessarie, it is plaine, because Christ saith, the whole body is darke with­out it.

The blinde eye is not able to free it from darkenesse. Ci­uilitie wil neuer saue thee, thou must perish with it.

To proceed: We learne that we must not be wise in the mat­ter of saluation for our selues, and by our selues.

[Page 88] The Lord saith by Moses to the Israelites: Thou shalt not do that which is good in thine owne eyes, but that which I commaund thee. Deut. 12.

Wee must not take vpon vs to set downe how we would be saued, and by what meanes, this way or that way, for wee haue but a blinde eye. And yet this hath beene, and is a common fault. The Turke with his reli­gion: the Iew his: and the Pa­pist his: and there is no man, but he prescribes to himselfe a way of worshipping God, and how hee will be saued. And by this the diuell destroyes many, because they will bee wise by themselues, and to themselues. For example sake, it is the man­ner of wise men, to prescribe how they will bee saued: they take it for a small matter to [Page 89] come to saluation, if they can but make a prayer at the ende of their life. I speake of them which are not guided by the word: some by their workes: and others by their faith: and all is one, for they vnderstand nothing by faith, but theyr good intent and well mea­ning.

Naturally and commonly men prescribe to themselues how they will be saued, & how they will worship God, and in vsing what meanes they will liue and dye: But they doo ill. Wherefore in a word, bee not wise to thy selfe in this for the matter of thy saluation. Let God be wise, be thou a foole: prescribe no religion to thy selfe: content thy selfe to bee wise, according to the word; for by nature thou hast an euill [Page 90] eye, and this eye cannot shewe thee the way of life. Away therefore with this damnable practise.

Lastly, our dutie is to seeke for a better eye, that is, the eye of faith, that which is wanting in this eye, may bee supplyed. And this is faith, by which wee rest on the mercie & goodnesse of God, on his prouidence and protection in life and death. Heb. 11. 1. & 13. This eye is able to see a farre off, and to discerne things that cannot otherwise be discerned, the euidēce of things not seene: And the Patriarkes sawe the promises a farre off. Let vs all be careful to seeke this eie of faith, without the which wee cannot walke the way to euerlasting life. So much of the secōd kinde of eye.

Now of the third eye briefly, [Page 91] according to the compasse of the time. Wherfore if the light that is in thee, &c. This is the blinde eye, yea starke blinde, that hath no power to discerne or iudge: that is, to see what is meant by (light) naturall know­ledge of God, and iustice, which is in the minde.

It is further said, that if this light be darkenesse, it is onely buried, so as there shall be no vse of it, but it cannot be quite put out & extinguished. Some light of nature is remaining in the most wicked men, because conscience remaineth.

Now heere it is said to bee none but darknesse, because it may be buried, hid & couered, but not wholy put out. The ve­riest Atheist that liues, hath this light in him.

This must bee remembred [Page 92] for the vnderstanding of these words, as it is plaine in them that haue a reprobate minde, they are as if they had no light of nature remaining, because it is buried.

What is the cause that the light of nature is turned into dark­nesse?

The cause is in the will and affections of men, the desires and lusts of the heart: it is sinne that puts out the light of na­ture, actuall sinne: the will and affections make men to sinne against the light of nature, and against conscience, and so put out both, and burie them. This makes a man not to know that, which by nature hee might know.

Now see the fruite of it, [Page 93] Rom. 1. in most horrible and brutish sinnes vpon the blinde minde, and reprobate sense.

The consideration of this point, that the vnderstanding may be quite buried by actuall sinne, teacheth vs to enter into an examination of our selues. Wee haue in vs (euen the best of vs all) wretched, diuellish, and damnable desires, such as would put out the light of na­ture in the vnderstanding. This teacheth vs to bee vile in our owne eyes, who haue such vile hearts, that they can put out that light, which Adams fall did not.

Secondly, in that the will and affection blinde the mind, dazell and dimme the light of our vnderstanding, we learne to looke to these principally, that they bee mortified and [Page 94] brought in subiection, to the obedience of Gods comman­dements, for now the case is al­tered. Before the fall, the mind ruled the will, but now the will ouerrules the minde. Therfore a speciall regard must be had of this: wee must renounce our owne wils and affections, they are those that bring the ruine of the soule and conscience. Therefore aboue all things, looke to them, that they bee tempered, ordered, and squa­red. It is best with men, when God breaketh them of theyr wills: for when they haue their wils in all things of this life, they carrie the whole man headlong like a wilde and vnta­med colte.

Though thou hadst all the wisedome, knowledge, and learning in the world; if thy [Page 95] will and affection bee naught, they will cast a myst, a vaile, and a couer or scarfe ouer it, wherefore bring these into or­der and subiection, then a little vnderstanding out of the word will giue great light.

Remember this: It is not knowledge principally that should bee sought for, or the minde to be instructed, and no more: but the wil and affection must especially be regarded: for from the heart comes life and death, saluation or damnation. There is the beginning of thy comfort or woe: for if they be out of order, they will maister & ouerrule the vnderstanding.

Further, I gather hence, that the doctrine of saluation may bee turned to darkenesse. If the light of nature, which is so deeply imprinted & engrauē in [Page 96] the heart, then much more this. And this is plaine, by experi­ence of all them, which begin in the spirit, and ende in the flesh, which are worldly & wic­ked.

This could not be otherwise. See Heb. 3. 12. there is a most excellent place of scripture, which dooth shewe how this light by little and little is put out, going backe from the last to the first, there bee fiue de­grees.

• 1 First, the deceitfulnesse of sin.
• 2 Secondly, the hardnesse of the heart, when sinne hath decei­ued.
• 3 Thirdly, infidelitie or incredu­litie, whē the heart being hard­ned, is made vnbeleeuing, which beginnes to doubt of the word, and to call the truth into question.
• [Page 97]4 Fourthly, the euill heart, when the Gospell begins to goe to de­cay.
• 5 Fiftly, falling from God, Apo­stasie. And so the light of na­ture, and of the Gospell, is put out.

Then furthermore, there is declared, how wee hauing re­ceiued the light of the Gospell, may preserue it, namely, by obseruing and watching the liues of one an other; and by exhorting one an other.

Quest. Lastly, if the light of nature may be turned into darknesse, it may be demaunded whether sauing grace and faith may bee lost? If the light of nature, which is so deeply imprinted in the heart, may be extinguished, why may not the grace of rege­neration be lost?

[Page 98] Answer. There is no grace of God considered in it selfe, but it may be lost: for it is a creature, and therefore changeable, because nothing is vnchangeable but God: Wherefore if you consi­der faith and regeneration in their owne nature, they are changeable, and may be lost; it cannot be denied, but in regard of the promise of God, to con­tinue and preserue it to vs, then it is vnchangeable, and cannot be lost.

God gaue Adam grace, but it was changeable, hee did determine to permit the fall: but now the gifts and graces of God are without repentance, and the man that is a belee­uer, shall neuer bee mooued. Psal. 15.

Though the nature of grace bee such, that it may bee lost, [Page 99] yet God giues the second grace to the first: and thereby it is made sure, that it shall not bee moued or lost. The gates of hell shall not preuaile against the Church.

By reason hereof, vpon this and such like promises it is, that faith is not lost, and not by any vertue, which it hath in it selfe, or by it owne nature.

Let this bee the first aun­swere.

2 Secondly, as I said, this light of nature cannot be quite put out, but onely buried: so faith may bee buried, hid­den, and driuen into some cor­ner, but it cannot bee wholy put out, where it is once truly kindled.

So much of the third eye. In which the light of nature seemes to bee quite put out, [Page 100] because it cannot discerne at al, but takes euill for good, and good for euill: it seeth not so much, as there is a God, or that God is to bee worship­ped.

Now to come to the verie scope of these words, marke the ende of them, why Christ vsed them. It was to shewe that men could not discerne, when they seeke for earthly riches before heauenly. And the euill eye, corrupt and blinde by na­ture, is the cause why men can­not distinguish things that dif­fer.

From the scope one profi­table admonition must bee re­nued, that is, to labour to at­taine the gift of discerning, to put a differēce between earth­ly and heauenly things: there­fore let vs search the scripture, [Page 101] that we may haue our eyes en­lightned, and so see the right way to eternall life. For the want of this discerning is the cause of all disorder, and parti­cularly of this disorder in pre­ferring temporall and earthly things before eternall and heauenly. And by this you may walke with comfort and peace of conscience, the way to life eternall. Whereas without it, you wander in darknesse all the dayes of your life.

We haue heard of two com­maundements [Page 102] of Christ: first negatiue in the 19. verse: the second affirmatiue in the 20. verse: and afterward an obiec­tion answered in the 22. verse. now hee remoues another im­pediment.

The former obiection was this: If our treasure must bee laid vp in heauen, and not heere on earth, it is maruell that so many lay vp trea­sure heere, and not in Hea­uen▪

The answere hereof is: They haue either a blinde eye, or an euil eye, and so want the gift of discerning.

Now in this verse he meetes with an other obiection, which the carnall wisedome of man makes commonly, and hath euer made against these com­maundements, and it is thus.

Why may wee not loue and serue God, and serue Mammon too?

Some men flatter and per­swade themselues, that they may serue God, & yet set their hearts to seeke riches too. And therefore they thinke, that they may seeke earthly riches & hea­uenly riches both together; and that one doth not hinder an o­ther, but that one may haue both treasure in earth, and trea­sure in heauen. Here therefore Christ meetes with this carnall conceit of naturall men, and proues it to be impossible that one man should practise both these. Thus you see how this verse doth depend on the for­mer, and this will the better ap­peare, if we seeke the true mea­ning of the words.

[Page 104] No man can serue two mai­sters, &c. It may seeme at the first to be otherwise, for both in reason, and also by experience, one seruant may serue two di­uerse masters, as we see one Fac­tor may, and dooth well serue diueser Merchants: Therefore how can this bee that Christ saith here?

Some answere it thus: That the words must bee conceiued after this manner, as if hee had said: Two diuerse or contrarie maisters. As for example, when one shall say come, and an other shall say come not: when two maisters are thus cō ­trary & diuerse in their mindes and wills, one seruant cannot serue both. And so these words carrie a holy truth.

But this clause of diuerse and contrary is not exprest, there­fore [Page 105] I say further, that this sen­tence was a common prouerbe among them. Now in a Pro­uerbe, if it be vsually or gene­rally true, though it holde not alwaies, if it haue effect ordi­narily, it is inough. As no Pro­phet is honoured in his owne countrey, that is, vsually and commonly it is so: So this Pro­uerbe is true ordinarily. And thus this sentence must be vn­derstood as a familiar prouerbe, vsuall and common among the Iewes, which Christ taketh for the ground of his speech.

Now it followeth: For ey­ther hee shall hate the one,] that is, as he is a maister, or in re­gard of his commaundement: And hee shall loue the other,] in respect of his commaunde­ment, in that hee doth embrace it and performe it. Or else hee [Page 106] shall leane to the one,] This is an illustration of the former words: for it might bee de­maunded: How shall hee bee knowne to loue or hate them?

The answere is thus: Loue will cleaue to the one, and con­temne the other. That is, a ser­uant is knowne to loue his mai­ster in his commaundement. First, if he cleaue vnto him. Se­condly, if he giue himselfe as a seruant, to the obedience of his commaundement.

And he will despise the other,] That is, hee will neglect his commaundements. Thus hee testifieth his loue or hatred by omitting and neglecting: or by performing and practising the commaundements enioy­ned him.

Now the words that follow: [Page 107] You cannot serue God and Mam­mon, are the application of the argument: you cannot serue God and riches, treasure, profit, gaine. A man cannot serue God, and giue himselfe to get, and lay vp riches.

It is not said, you cannot serue God, and haue riches, for Abra­ham, Ioseph, & Iob serued God, and yet had riches: But thus, you cannot serue God, & serue riches; that is, giue your selues to seeke them, and set your hearts vpon them. Thus the sense and meaning is plaine, and now the scope of the words wil the bet­ter appeare.

The obiection is this: Why may we not do both, viz. lay vp treasure in heauen and in earth?

The answere is: No man can serue two maisters.

But God and Mammon are two maisters: therfore you cannot serue both these.

The proposition is confir­med by a reason which is ad­ded. And thus you see the scope and the sense of this verse.

Now see what doctrines na­turally arise hence.

First, it is to be marked, that Christ dooth heere set downe what it is to serue God. A thing that euery man speakes much of, yet a thing that fewe know, and fewer doo practise: there­fore in a word, it is this: To serue God, is to loue him, and to cleaue vnto him, and he ser­ueth God, that doth these two.

For the first, euery man will say that he loues God, and euer [Page 109] did. Well then, take heede you be not deceiued: for God must be loued, not onely as hee is a bountifull Lord, but as hee is a Maister, and doth commaund vs seruice, hee must bee loued in his word and commaunde­ments in his authoritie of com­maunding. The written word is his will and commandement, therein he prescribes what we should do, though he should neuer bestowe benefites vpon vs, that we should loue him be­cause he is our Maister.

For the second part of Gods seruice, it is to cleaue vnto him, whereby what is meant, you may see in the Parable of the prodigall sonne; Hee claue to a Farmer, that is, gaue himselfe to his seruice.

So here, to cleaue vnto God, is the resigning vp of a mans [Page 110] selfe to serue God, and to obey him in euery commandement: And to take heed that hee suf­fer not himselfe to be drawne away from obeying any com­maundement, and beleeuing any promise.

This is done when wee will not suffer our selues to be sepe­rated from God, but yeeld obe­dience to his commandements. This is the right cleauing to God.

Contrariwise, to disobey his commaundements, is to hate God, & to despise him. Though no man will say he hates God, yet hee that dooth neglect his commaundements, and giues himselfe to seeke the things of this life, is a hater of God. He that is crooked in his way, despiseth God, let him protest what he will, If he do not cleaue [Page 111] vnto God by obedience to his commaundements, hee is a hater of God, & his vtter ene­mie.

The consideration of this part, serues to let you vnder­stand the great blindnesse of the world. For commonly if a man can but rehearse the Lords praier, the ten cōmandements, and the Creede, howsoeuer he liue, he serues God wel inough. What grosse ignorance, blind­nesse, and superstition is this? The seruice of God is in obe­dience to his commandements, to cleaue vnto him as Abraham did, when God said: Thou shalt not kill, hee obeyed. Againe, when God said, Kill thy sonne, he obeyed.

See thē how this age abounds with Atheisme in all places: for what is hee that hateth [Page 112] God, and despiseth him, but an Atheist? Now all they that seek the things of this life so much, they are very Atheists, and no better, because they hate him and despise him.

Atheisme is a common sin of our time. The world is loued: Mammon embraced, God ha­ted, and the Lord despised. I know that men will abhorre this to bee challenged for A­theists. But Christ hath giuen the sentence, that whosoeuer he bee that doth not cleaue vnto him in obedience, doth despise and hate God, and what is that but Atheisme? This is a mother sin, & the cause of many more.

So much of the first poynt of the seruice of God.

Secondly, Christ takes it for graunted, that Mammon is a Lord: That riches is a God, [Page 113] and that men serue and obey him, As there is a true God and Maister, by right of creation: so there is an other by reason of corruption: and that is riches, treasure, profit and gaine. Of this he forewarnes his disciples, because the daunger is great.

Question. How can this bee, may some say?

Answer. Riches in it selfe is a good creature of God, and therefore is not indeed a maister. Onely the wicked and wretched hart of man, sets vp an Idoll in the heart, in stead of the true God: And therefore couetousnesse is called Idolatrie. Col 3. Now it is made an Idoll & a Master thus: Men esteeme of riches as of theyr principall happinesse: And it is the minde of man that makes [Page 114] the God: looke where the heart is, there is the Lord and God.

Secondly, it is the nature of man to trust in riches, and to loue thē more thē God. Hence it is, that men are the seruants of riches, whereof they should be maisters. I will make it plaine, that it cannot be denied.

1 First, mē lay aside the seruice of God, & neglect his worship for gaine: what argues this, but that they account riches the principall good, about which they spend most time?

2 Secōdly, let a man haue riches, and he is content exceedingly with the abundance that God giues him, he is at peace. Let the same man loose his goods, and all the promises in the Bible will not quiet him.

3 Againe, let him loose any part of his riches, & he will be more [Page 115] grieued and vexed, then for the losse of heauen, by breaking Gods commandements. What argues this, but that the hearts of men do honor riches as their God?

4 Lastly, I appeale to all mens consciences. Is not euery man more sharpely set to gather earthly things, then to call vp­on God? Why all men can tell euery one is more eager and earnest in seeking riches: So that wee haue as many Idols now as euer we had, and as ma­ny Idolaters: for euery man sets vp this Idoll in his heart, and puts his trust in it. There­fore it is true which Christ takes for graunted: That riches is a Lord.

If any think themselues hard­ly dealt withall, that they shuld bee accounted Mammonists [Page 116] and Idolaters seruing riches▪ Let them consider the liues of men, what meane else the com­mon oppressions, extortions, vsuries, ingrossing of necessa­ries? What doo all these argue but this, that Mammon is a great Lord, and hath many ser­uants and slaues, for all these are his attendants and retainers vnto him?

Further, what is the cause of a dearth in time of plentie? whē God in mercie hath vouchsafed vs plentie and store, what is the cause our dearth continues? but this, that Mammon is a great Lord.

Mammon is the cause, gaine and lucre. Let it be considered with reuerence, when we haue a made-famine by the wicked men, who are slaues and vassals of Mammon. There is no que­stion, [Page 117] but the dearth in former yeares, which was caused by Gods hand, was also encreased by wicked men.

All these things being laid together and considered, it is plaine, that though all men would seeme to embrace the Gospell, yet this is a common sinne, men giue themselues to serue Mammon. Indeede God hath his seruants here and else­where, yet it is but an handfull: The multitude are all Mam­monites. Therfore this is a cer­taine truth, and may well be ta­ken for graunted.

Here therefore see the vile nature of man: He was made to be Lord of Mammon, & yet he is content to become his slaue and vassall, though his state and condition be to be a Lord, yet thus he abaseth himselfe.

[Page 118] Secondly, in that men are commonly slaues to Mammon, we learn an other lesson, which Christ teacheth vs: Wee must learne to be faithfull in the ha­uing, vsing, keeping, and dis­pensing of the wicked Mam­mon. It is a vile and a miserable thing for a man to subiect him­selfe to it, to become his slaue and vassall.

He that seekes to be rich, for­sakes God. Remēber it, for it is the principal point that Christ proues here. A man may haue riches, and vse them; and may liue & die rich: but he may not seeke to be rich, because then he forsakes God, when hee sets his hart vpon riches. I wil make this more plaine.

In riches three things are to be cōsidered. First, the getting. Secōdly, the keeping. Thirdly, the spending.

[Page 119] 1 First, hee that seeks to be rich in getting of goods, must needs vse much lying, deceiuing, and breaking the Sabboth.

2 In keeping of them, if perse­cutiōcome, he forsakes Christ, and denies the Gospell: and if any losse befall him, he will re­sort to the witch, wisard, south­sayer, coniurer, and Astrolo­ger, and all to keepe himselfe rich.

3 Againe, he can part with no­thing to the poore, because hee must be rich, therfore he cannot spare a penny. None shall get ought at his hands, they may starue at his doore first, and all is because he will be rich: hee hath set it downe, and deter­mined it with himselfe.

Men haue a milde & mode­rate opiniō of couetousnes: if a man be couetous, they will say [Page 120] hee is a good honest man, but somewhat hard and neere. But marke the sentence of Christ: Here these worldly persons are forsaken of God. So that it is no small fault (as the world takes it) for a man to be worldly.

First, it is a renouncing of God himselfe, a practising of Atheisme, therefore we must learne to thinke worse of these worldly persons.

Secondly, it is the manner of men to make lawes to them­selues for the getting of riches: I wil haue an 100. or 200. or 300. or if he haue a greater stocke, a 200. or 2000. &c. and thus much lands, rents, and reuen­newes, I must needes haue it, I cannot liue else. Take heede of this; make no such lawe to your selues, for then follow all the practises that tend to the com­passing [Page 121] of this resolution. It is a commō practise among men, they will haue thus much in stocke, and thus much in reue­newes; whereas indeed, a little with Gods blessing, is wealth inough.

3 Thirdly, let euery man bee contented with that portion which God hath allotted him: euermore remember that god­linesse is great gaine, if wee be content. Therefore away with this couetous minde, and bee content with Gods good pro­uidence.

4 The heart must not bee de­uided betweene God and the creature: God must haue all, or none: you cannot serue both; there is no parting of stakes, God to haue one part, and Mammon the other. Many are deceiued herein, who thinke [Page 122] they may part stakes, and giue God one halfe, and the crea­ture the other; nay, sinne and Sathan.

The vse of this is, to disco­uer hypocrites. When men liue in many sinnes, if they come to the Congregation, to heare and pray, and receiue the Sa­crament, though they lye and liue in sinne, they may bee the seruants of God for all that: as the drunkard, adulterer, &c. And so euery man bles­seth himselfe in his sinne.

Hence it is, that so many flat­ter themselues while they liue in sin, against their owne con­science: but they deceiue them­selues. If they serue the diuell in any sinne, they cannot serue God.

Secondly, euerie seruant of God is so far forth regenerate, [Page 123] renued, and sanctified, that not one sin raignes in him, for then he must serue two maisters. So many sinnes raigning in any man, so many Lords. This doctrine must be receiued, re­garded, reuerenced, & remem­bred.

Thirdly, if the heart cannot bee deuided betweene God and the creature, let vs all in the feare of God, worship God, serue him, and professe our selues to bee his seruants, with our whole soules and bo­dies: for we cannot serue God and Mammon. God alone is to bee serued: therefore let euerie affection bow the knee to God: let the bodie and soule doo theyr parts in this homage, so long as thou li­uest.

Remember Rom. 6. The ser­uant [Page 124] of God hath his fruite in ho­linesse, and the ende euerlasting life.

The Queene of Sheba pro­nounced the seruants of Salo­mon happie, because they ser­ued such a Lord. How much more thē are they happie, who in body and soule giue them­selues to the seruice of the li­uing God?

Ob. It will be said: I desire with all my heart to serue God, but the corruption of my nature makes mee disobey and rebell against the commaundements of God. The flesh makes mee doo that which I would not. When I would faine honour God, my corrupt nature makes me dishonour him. Some may thus complaine, that their case is miserable, and they serue two maisters.

[Page 125] Answer. All that haue grace must needes say thus, that their wic­ked nature doth carrie them an other way, but they must stay their mind on this maner: Whē they faile in obedience, let them consider, whether they do it willingly, or against their wills. Thou wilt say vnwilling­ly, and it grieues thee, and thou art displeased with thy selfe. Well, if thou canst say this, bee of good courage, thou doest not serue two maisters, though there bee in thee two contra­ries, flesh and grace, yet they are not two maisters. Therfore bee not discouraged, for thou seruest not both, thou seruest God, and not the flesh. Nay, if thou faile in obedience, and be grieued for it, God doth accept thy will and endeuour for the deede.

[Page 126] Remember this: for euerie childe of God may say, I serue two maisters, but it is against my will, and with griefe of heart, with groning vnder this bondage. Labour and ende­uour to keepe a good consci­ence, and then if thou faile, it is because thou art ouerru­led and maistered. Walke in all the wayes of God, and the wants and defects of thy na­ture, are all couered in the death of Christ, if thou doest thine endeuour to obey. Search the scripture, where the will of this maister is set downe; and when thou knowest what his wil & commandements are, en­deuour to obey them, and thou shalt bee the seruant of God. Thy seruice is a kingdome, it is a true libertie. But contrariwise, serue Mammon, and thy ende [Page 127] will be euerlasting destruction in hell.

At the 19. verse Christ be­gan to forbid couetousnes; and because men are ready to make many excuses and obiections, therfore Christ hath answered two before. Now he proceedes, and strikes at the roote of coue­tousnesse, which is immoderate and inordinate care for y ^e things of this life. And his intent is to remoue that; yea, the distrust­full care of things necessarie: and this he doth to the ende of [Page 128] the chapter: he labours to take away the cause of all couetous­nesse.

These words depend on the former, from the 19. verse, as I take it; and they are a conclu­sion of all the doctrine deliue­red before from the 19. verse, and not from the 24. onely. In this manner, seeing they want a good eye, and the gift of wisedome & discerning: there­fore, I say yet further to you, be not careful more then needs for things necessary. Thus these words depend on the former, and withall hee meetes with a conceit of carnall men: for men might say, they seeke not trea­sure, but only things necessarie. Thus might the couetous plead, and therefore Christ comes home to them, and saith: Be not carefull with any immoderate or [Page 129] inordinate care, for so much as meate, drinke and cloathing, &c. So much shall suffice for the scope and coherence.

Now let vs consider the words, the sense, and the vse of them.

Therefore I say vnto you,] In that Christ begins his comman­dement on this maner: (There­fore I say vnto you, I that am your Maister, on whom you de­pend for all heauenly instruction:) he doth prepare them to atten­tion, and to a diligent marking of this commaundement and instruction. And he vseth this forme of speech, to declare that the commaundement follow­ing, is a waightie thing, and to be regarded and obeyed, and which if it be kept, couetous­nesse cannot seize on vs, and this is the substance and pith [Page 130] of all this doctrine. And this clause prefixed, must be a war­ning to vs to marke the doc­trine; Therefore let vs see what it is.

Be not carefull] When hee saith, bee not carefull what yee shall eate, &c. the commande­ment must be considered, least it bee mistaken, therefore the true sence is to bee searched out.

There bee two kindes of care.

• First, a godly and honest care.
• Secondly, a distrustfull care.

The first is commended in diuers places. Prou. 6. Wisedome sends to the Ant, to learne diligence & prouidence in earthly things. And the place of Paul is well knowne: 1. Tim. 6. He that is not proui­dent [Page 131] for himselfe and his, is worse then an Infidell. Where the ho­ly Ghost commends vnto vs a prouident care and circumspec­tion, for the things of this life. Therefore there is a lawfull care, and it is this: when men walke in their callings, and doo the duties of it diligently, with good and vpright dealing to euerie man, minding to seeke no more then is necessarie in the iudgement of all men for this life.

This is one principall point of this godly care.

The second point (after wee haue vsed due diligence) is, to leaue the successe and issue to GOD, wee must leaue the disposing of our labours to the Lorde: for it belongs to GOD, and is proper to him, to dispose of [Page 132] the successe and euent of our labours? wee must not frame the successe to our selues how we wil haue it, but referre it and our selues to Gods good pro­uidence.

Take Moses for an exam­ple: hee was called to be a de­liuerer of the Israelites out of Aegypt: Hee obeyes Gods commaundements, and comes when he is called, and goes when he is sent, and doth his endeuour to bring them from Aegypt to Canaan: and though he had many crosses, yet hee goes forward, and leaues the successe to God, as wee see, Exod. 14. when hee was driuen into such straites, that hee had the Sea before him hills on the one side, and woods on the other, hee saith: Feare not, but stand still, and behold the saluati­on [Page 133] of the Lord.

So Abraham beeing com­maunded to sacrifice his sonne Isaac, obeyes and goes about it: And when Isaack asked him where the sacrifice was, hee saith: God will prouide. There­fore in a word, the godly care is, when men do the workes of their callings with diligence, leauing the successe of their la­bours to God. This care is of the dutie onely, and not of the successe; and this is not here condemned.

But the second kinde is a distrustfull care, which doub­teth of Gods prouidence, when men doo the workes of theyr callings diligently: but so as they distrust Gods prouidence, and dare not commend and commit the fruite and euent thereof to God.

[Page 134] This is a distrustfull and an vnlawfull care. That you may the better conceiue of it, it hath these fruites following.

First, it oppresseth the heart with feare and griefe: with feare of pouertie and want, and so filles the heart with griefe.

Note secondly, when men keepe not themselues to the word of God, and lawfull meanes, but vse vnlawfull meanes to get theyr liuings with.

Note thirdly, when men are so carefull for the worlde, that they neglect prayer and the seruice of God in hearing the word, the heart is ouerla­den and oppressed: and it ar­gues that there is care not one­ly for the dutie, but for the suc­cesse, which belongs to God: [Page 135] and thus you see what a di­strustfull care is.

And this is the care that is heere forbidden, when men distrust God, and vse vnlaw­full meanes to enrich them­selues. It is a care that is ioy­ned with neglect of Gods wor­ship, and with griefe and feare. For the Greeke worde dooth signifie such a care, as distracts the minde, deuides it, and brings it into perplexitie. So that it is as much as if hee had said: Bee not carefull in such sort that your mindes be trou­bled and perplexed. His mea­ning is not to forbid labour, or lawfull care, for then hee should speake against all cal­lings.

So much of the sense and meaning of this heauenly com­mandement.

[Page 136] Now let vs apply it to our selues. That which is here for­bidden, is the common sinne of most men now: and it is not in a fewe, but it is a common and ordinarie thing. It lurkes in the heart, and shewes it selfe in the life.

One kinde of ground recei­ueth the seede, but when it springs vp, it is choked with worldly cares; and this is com­mon among vs, and therefore the world hath so little fruite. If wee would examine our selues what profit & proceedings we haue made in Christs schoole, we should see little fruite: for this immoderate care doth de­uide the heart, and distract the minde: worldly cares tosse it and turne it, like the waues of the Sea.

This is one argument of it, [Page 137] and an euident proofe, that this sinne is common.

Secondly, there is no trade or calling, but it hath conuean­ces of craft and deceit: though the practises of men bee not commonly knowne, yet the thing is certainly true and ma­nifest. He that hath but halfe an eye, may see into the abuses which are daily practised. And it is hard to finde them that seeme religious, to make con­science of this in their callings, and to auoyde the common crafts. What argues this, but that our hearts are possest with immoderate care? wee depend not on Gods prouidence, wee dare not trust him with the successe, wee feare he wil not giue so good a blessing as wee looke for

Now Christ giues vs war­ning [Page 138] of this, & doth command vs to take heede of it, that wee haue no distrustfull care, so much as for things necessarie.

Question. What must we do then?

Answer. Our dutie is declared else­where. See a most excellent commandement, it is repeated by Dauid, Ps. 55. and Ps. 37. 5. And by Salomon, Prou. 16. And by Peter. I is a most waightie instruction, and hath this sense: Walke in thy calling, doo the duties of it diligently, truly, and iustly: yet remember when thy labour is done, to commit the successe vnto God, leaue the blessing to his prouidence. The meaning is not to forbid vs to walke in our wayes, and to practise the workes of our calling: but onely to teach vs to [Page 139] leaue the successe to God. To make this more plaine: put the case of any trades-man, he is to practise the workes of his cal­ling: as if it be to buy or sell, hee may do it with diligence with­out wronging any: but the suc­cesse must be referred to God, for that take no care, but leaue all to him.

The like commandement we haue, Phil. 4. 6. Be not carefull, &c, What then? But in all things let your prayers bee made to God, with supplication and thankes gi­uing. Marke there how care is opposed to prayer and thankes giuing. All care is not forbid­den there, but immoderate care onely. We must bee carefull of our duties, but not of the suc­cesse of our labours: For the blessing bee not carefull, but commend it to God.

[Page 140] It is an excellent commaun­dement to bee remembred and practised of all men in all cal­lings. It is the double care that is forbidden. Thus you see what you are to doo in the compasse of your callings.

Quest. How can we do this? It is too hard a commaundement, flesh and bloud cannot keepe it.

Answer. Do but remember what bles­sed promises God hath made to them that obey him, and we cannot but make conscience to obey this. Some rise early, goe late to bed, and yet are neuer the richer: Psal. 127. 1. But God giues sleepe to his beloued: such as obey him, shall haue rest and sleepe; they shall with quiet­nesse reape the fruite of their labours.

[Page 141] The Lyons shall be starued, Psal. 34. 10. but they that feare God, shall lacke nothing. Though the Ly­ons vse rauening, and get theyr pray by violence, yet they shall want, sooner then the children of God.

If we had no more comman­dements in all the Bible but this, it should be sufficient to worke this effect in vs, after due labour and diligence vsed in our callings, to referre the successe thereof vnto God. We ought to trust God, and be­leeue his promises, and not di­strust his prouidence. If wee will not trust God in these out­ward things, how shall we trust him in the keeping of our soules in time of temptation, and in death? Therefore com­mend all to God, and for the successe, liue by faith.

[Page 142] Quest. How if all things goe crosse; and we finde no blessing in our la­bours? may we not prouide for our selues?

Answer. Cast thy care on the Lorde, and hee knoweth what is good for thee, better then thy selfe: wherefore if he denie thee that blessing which thou desirest, be content and obedient. For the seruants of God to bee crost, it is better oftentimes then wee are aware of.

Good Iosias was puft vp with pride, and would needes fight with Pharaoh Necho, without any warrant, and it cost him his life for it. And good Eze­chias likewise, in a pride shewed the straungers his treasure, and was punisht for it. Therefore if thou want any blessing, the [Page 143] best way is to pray for it, and to depend vpon God, and if God see it to be good for thee, thou shalt obtaine thy desire.

So much of this maine com­maundement, which is a com­maundement alwayes to be re­membred, and written in our hearts, and to bee practised in our liues.

Now one point further is to be marked, viz. how Christ di­stinguisheth betweene the life and the body: hee makes the meat and drinke to appertaine to the life and soule, and appa­rell to the body: yet wee know that the apparell is a meanes to preserue the life too, as well as meate and drinke, and yet Christ cōcludes it, and that for iust cause: for though in some countries the vse of apparell bee to cherish the bodie, and [Page 144] to continue life, yet the general and first vse of it, is not for the life, but it respects a higher matter, it serues for the body it selfe. I say, in respect of a cer­taine shame that is set vpon it, the maiestie of the body is lost, and the nakednesse of it, is now a thing full of shame and con­fusion, and our apparel serues to couer this shame.

So the proper and principall ende of apparell is this, to couer the bodie in regarde of the shame which befell vs after the fall: yea, the truth is, we should be all couered, hands and face and all, if it were not for other necessarie vses: in regard of which, wee keepe them bare and vncouered. And if that fall had not bene, the naked bodie had bene full of maiestie.

This point being conside­red, [Page 145] we must learne neuer to be puft vp in regard of our appa­rell: but rather to be abashed and confounded, so oft as we put it on, or looke vpon it; for it is nothing but a badge to couer the shame of our bodies with: therefore it is as great a mad­nesse for any to be puft vp be­cause of their apparel, as it were for a prisoner to be proud of the boults on his legges, the brand on his hand, or the hole in his care: Therfore we must learne to thinke of our sinne, when we looke on our apparel, and to be abashed, abased and humbled in remembrance of it.

We must expresse all the graces and gifts of God that be in vs, so much as we can, euen in our apparel; as sobrietie, tem­perance, frugalitie, & such like: they are to be declared in the [Page 146] very garments. So much of that point.

Now it followeth: Is not the life more worth, &c. After he had giuen a most excellent cōman­dement, to the end it may not goe without his effect, hee en­forceth it with diuers argumēts of waight. First, saying: Is not the life more worth then meate? &c. The reason stands thus: The life is more excellent thē meate and drinke, and the body is bet­ter then the apparell.

Now God giues the life and the body, and dooth preserue them: therefore he will much more giue foode and appa­rell.

The reason is taken from the creation. He that is a Creator, will preserue his worke.

In this reason Christ tea­cheth vs how wee should make [Page 147] vse of our creation: by a consi­deration of it, wee must learne to come to a confidence of Gods prouidence, and to trust in him for all the things of this life: for hee will preserue his workmanship.

Iob in the beginning of his tenth Chapter, perswades him­selfe that the Lord will not de­stroy him, because hee is the workemanship of his handes, hee makes that an argument, Marke what vse hee makes of his very creation. Commend your selues to God, as to a faith­full Creator, saieth S. Peter. 1. Pet. 4. Marke that hee calles God a faithfull Crea­tor, and for that cause wee must commend our selues vnto him.

We see also by commō expe­rience, that no man is so tender [Page 148] and carefull for any thing as is the workeman: therfore in this respect, we are to put our trust in God. Hath God giuen vs life and a body, and wil he not giue vs foode and rayment? It can­not be. Thus God teacheth vs his prouidence by the creation, and confidence in it.

Heere is a second reason of the commaundement. Be not carefull for such necessaries, for if God feede the fowles, much more will he do you.

The Proposition is confir­med thus: Because you haue [Page 149] meanes, and they haue none. Againe, you are better then they, for you are Gods chil­dren, and so are not they: ther­fore if hee feede them, much more will he do you. A very good reason, which may in­duce all men to obey the com­mandement, for it is a very sen­sible reason, and may easily be vnderstood of all.

Before he proposeth his reason, hee bids vs beholde them, that is, to looke vpon them wisely, with consideration, for so the word signifieth. Here is a gene­rall dutie to be learned: name­ly, to consider the workes of God, for this may be said of all the creatures. Beholde them. The duty therefore is to marke them, and to view them well, that we in them may see the wisedome, goodnesse, mercy, [Page 150] iustice, and prouidence of God. Salomō giues the same lesson, Eccles. 7. 15 to consider the workes of God.

God made one creature af­ter an other seuerally in 6. daies, and rested the 7. and sanctified it. One cause was, that mē might cōsider seuerally of these works of God. Our rest must be conse­crated to the cōsideratiō of the workes of God▪ The heauen is cōpared to a great booke, which all may read. Ps. 19. And so we may say of all the creatures, so many creatures as there be in y ^e world, so many bookes, wherin we may read sēsibly & distinct­ly, the power, wisdome, & good­nesse of God. Therefore wee ought to looke vpon them, and euen to spell them out, till we can read them perfectly. Now what is the thing to bee looked vpon in thē? They sowe not, nei­neither [Page 151] reape. They haue not that care for meate and drinke which we haue. Mē do this and that, sowe & reape by Gods cō ­mandemēt, & their labour is ap­proued. The birds doo not so much, they take no care at all.

How then do they liue?

The yong rauens cry to God for foode, Iob. 39. and the lyons seeke to him, Psal. 104. & the eyes of all things looke vp to him. Psal. 145.

How can this be? can the vn­reasonable creatures do so? It cannot be.

That which the holy Ghost saith, hath his sence, meaning, and force: for they do not vse prayer indeed as men doo, but that which men do by prayer, they do the same in their kinde by a natural instinct, imprinted in them by their creatiō. They seeke the foode that God hath [Page 152] ordained for them, and rest cōtented with his prouidence, and so they call vpon God and depend on him: and therefore the holy Ghost hath of purpose vsed these phrases, to shew how they content themselues with Gods prouidence.

Here marke one point: The creatures are subiect to vanity & corruptiō by the sin of man, and yet they come nearer the first state then man, and the or­der of nature remaines in them: for this is their part by order of creation, and it is to be seene in them to this day. But man is fallen from the order set in his creation, euen in these tempo­rall things, whether we regard the getting or the keeping, or the dispending of them: men are grown to a distrustfull care, against the will and prouidence of God.

[Page 153] This point is to be marked, that the other creatures keepe the order of nature in this thing & man doth not: which shew­eth that man is more vile then baser creatures, and more cor­rupt then they: for they keepe the lawe of nature. This serues to humble vs, and to make vs thinke basely of our selues, who haue not in vs by nature, that good which they haue. Yet your heauēly father feedeth thē.] Heere be excellent pointes set downe, which I will but touch. 1 First, heere is a reason why we ought to rest on Gods proui­dence: and afterwarde a way 2 shewed, whereby we may doe it.

There be two kindes of pro­mises in the word.

1 First of spirituall and eter­nall things.

[Page 154] 2 Secondly, of corporall, temporal, and external things.

Now how may we put our trust in God for these tempo­rall things?

Thus: we must take holde of the maine promise of saluati­on, and reconciliatiō with God in Christ: and when we are re­solued of that, then we shal be­gin to beleeue the promises of temporal things, and rest vpon the goodnes of God. So that if you would knowe how to put your trust in GOD for these things, you must first labour for this, to be assured by faith, that you are the childrē of God, and recōciled in Christ. This is the right way & the ground of all, to beleeue our adoption & re­conciliation, and where this is not, there can be no true trust in his prouidence, so much as for a bit of bread.

[Page 155] Further, mark here a special & particular prouidence of God. The birds prouide nothing for themselues and therefore in all reasō they should perish in win­ter: yet daily experience she­weth this, that they are both fatter and in better liking in winter. This argues, that there is a God that doth feede them, and a particular prouidence which tends vpō the least foule and brings it meate in winter.

This is a sensible perswasiō to all Gods seruants, that God wil send them foode and rayment: for can it be possible, that God should feede the foules, and neglect his children?

Again, this serues not to boul­ster vp any mās idlenes & neg­ligence, that wil neither reape nor sowe: but to teach vs, that when all meanes faile, we must rest vpon God.

[Page 156] In a word; we must learne here to be like God, to be mer­cifull as he is mercifull: he is a sauiour of all, specially of them that beleeue. This was neuer more needfull to be learned then now, whē men make them selues rich, euen with the blood of the poore. If we be Gods children, we must be like him.

We haue heard the comman­dement in the 25. verse, and two reasons of it: First, If God giue life and the body, much more foode and rayment: Se­condly, If he feede the fowles, much more will he feede you. Now followeth a third reason to moue vs to obey the com­maundement. [Page 157] The words are propounded by way of interro­gation: And it is the maner of the holy Ghost, to affirme or deny something, and that more effectually vnder the forme of an Interrogation. And this is all one, as if hee had said: There is not one of you, that by ta­king care, can adde one cubit vnto his stature.

The cubit here mentioned, is a certaine kinde of measure borrowed from a mans arme, which is the length from the bowing of the arme or elbowe, to the end of the longest finger, about which length, wee are commonly when we come in­to the world. So that the mea­ning is this: As God makes a man a cubit long at the first, and afterwards addes many cubits one after another to his stature: [Page 158] so man himselfe cannot by all his care encrease his stature one cubit: nay, all the cunning, wit, labour, & industrie of man, is not able to adde any thing to his stature, because it is the pro­per worke of God, and of the same nature with the worke of the creation.

After a thing is created, to make it growe and encrease, is a worke that proceedes from the same power, by which it was created. Therefore, as none but God doth or can create the bo­dy: so it is God alone that en­creaseth the stature, and addes length, and makes it grow from stature to stature. And so this is a reason from the like. As man by taking care cannot en­crease his stature one cubit, no nor any thing at all, as it is in Luke: So he cannot by taking [Page 159] care encrease his worldly state, or better it.

This is the sum and substance of this reason, and it is very for­cible and effectuall, to make vs vse moderate care, and to moue vs to put away distrustful care, so much as for necessaries. For wee can no more encrease our mainteinance by taking care, then wee can encrease our sta­ture by it, which is impossible to any creature.

And so much for the sense of this verse.

Now let vs see what doc­trines and instructions arise frō the wordes: All our labour, care, and industrie, is altogether vaine & vnprofitable, cōsidered a part from the blessing of God and his prouidence. Ps. 127. All the paines that men take for the things of this life, is but lost [Page 160] labour without Gods blessing, the planter and waterer is no­thing. 1. Cor. 3. If such excellent men as they were, that were the foun­ders of the Church, laboured in vaine without Gods blessing, much more we.

2 This is the first point which teacheth vs one speciall dutie, alwayes to commēd our labors to God by praier, to offer them vp to him, that hee may blesse them: because without this, all our care and labour is in vaine.

1 Secondly, as God by his de­cree & counsel set downe what shall be euery mans stature: so he hath set downe in his decree, what shall be euery mans suc­cesse and worldly state, good or badde, better or worse. God hath decreed it, & set it downe, and it is vnchaungeable, as a mans stature is whē he is come [Page 161] to his full height.

This conclusiō Christ would teach vs, here we cannot make our worldlye state better or worse, as we will: we cannot be high or lowe at our pleasure; but we must haue that stature and state which God hath ap­pointed. Looke what successe he hath appointed shall be, and must be: we cannot alter it by carking and caring.

This serues to teach vs to depende vppon God, and to rest vppon him in our lawfull labours, for the successe of them.

This ouerthrowes diuerse fond opinions.

First, that by art and skill a man may prolong his naturall life, and make a supply when hee is come to his ende. This is false: for if a man cannot [Page 162] make himselfe higher, nor alter his stature, hee cannot enlarge his life: for of the two, that were the easier, viz. to en­crease his stature, rather then to lengthen his life beyond the naturall period. Therefore man cannot doo this by all his Art or wit. Hee cannot peece out his life, and refraine his spi­rit as Ecclesiastes speaketh. The soule and the body must be se­perated.

Indeede Art may preserue life till his naturall ende, but when that is come, no Art can prolong it.

Secondly, the opinion that Witches and Sorcerers can transforme themselues, and passe through keye-holes, is false. If they cannot doo this, viz. adde one cubit to theyr stature, much lesse can they [Page 163] do that. If they cannot adde so much to their stature, how can they chaunge and abolish nature? If they cannot en­crease nature, they cannot chaunge it into an other kinde.

Though Sathan hath many illusions, yet hee cannot by all his skill, turne a mans body into a beastes.

And it is a forgery, to say that Nabuchadnezzers bodie was changed into a beasts; but only he had a phrensie, and became lik a beast.

Thirdly, they are deceiued, and deceiue, that say they can by Art turne baser mettalles into better, as brasse into gold; a creature of one kinde into an other. If this be not possible, viz. to adde one cubit, &c, no more is that.

[Page 164] Likewise wee must remem­ber, that all these things are the worke of the Creator, and a man can no more doo them, then hee can increase his owne stature, which hee can neuer do. If this be so, that we cannot adde, &c. then it is false which the Papists teach, that a man may be glorified and iustified, and increase his glory in hea­uen by his workes. He cannot doo it, for it requires a greater power to increase glory in hea­uen, then to increase the sta­ture of the body. As it is the worke of God to giue stature, and to increase it: so it is his worke to giue glory, and to increase it. And if men cannot do that which is lesse in nature; how shall they do that, which is aboue nature?

The meaning is, and do not care for rayment: the interro­gation still hauing the force of a Negation, or Prohibition. And heere hee repeates the commaundement before deli­uered in the 25. verse. Yet not altogether, but by peece-meale, he parts it and proues it, and vr­geth it point by point.

What should be his meaning to take this course in handling this heauenly doctrine?

He shewes himselfe here to be the Doctor of the Church, and proues himselfe a faithfull [Page 166] teacher: Therefore not con­tent only to propound his doc­trine, (least it should take no fruite or profit in the hearers,) he vrgeth it point by point, that by this meanes hee may set an edge vpon it, and make it take place in the hearts of his hearers, that it may bee en­grauen there, and bee effec­tuall.

And this is the dutie of all that are enioyned to teach. viz. to bee carefull to deliuer the will of God, and then bee carefull that it may be remem­bred.

The father is commaunded to whet his childe, as the soul­dier dooth sharpen his sworde, that it may enter into the bodie of the enemie.

This is the dutie of euerie one, to whome it belongs to [Page 167] teach others, whether they bee ministers, maisters, or fathers, euery teacher hath his dutie en­ioyned him. First, to teach the will of God. Secondly, to set it on an edge.

So here Christ giues exam­ple, and teacheth by his owne practise. First, he commaunds, then he confirmes, and vrgeth it by peece-meale: and then he repeates the commaundement diuers times. So much for the maner and forme of teaching. Now let vs come to the words, as they lye in order.

And why care you for ray­ment? &c. These wordes must haue the same exposition that the 25. verse had, where this doctrine was propounded in generall.

There is a moderate care for rayment, which is not here for­bidden; [Page 168] but the other, that is, the inordinate & immoderate care: and it may bee conceiued diuersly.

1 First, care for rayment is then inordinate, when men care not onely for apparell necessarie, but for aboundance and super­fluitie, for that which is more then necessarie. As, when men desire alwayes to bee in the fa­shion, and to chaunge their apparell as the fashion chaun­geth. They are carried with an vngodly care.

2 Secondly, when men care for costly apparel, beyond their degree, state, and abilitie: that is also inordinate care for appa­rell. Example of this also is risen in our time, when euery ordi­narie man desires to be fine in apparell, and no man is con­tent with that which is decent [Page 169] and fit for his calling. But the Trades-man, his care is to bee apparelled like the Gentleman: the Gentlemā like the Knight: the Knight like the Noble man. And thus euerie person affects the apparell of a higher state. Yea, euery seruant (so the times are now) spends the greatest part of his wages, yea, and more then his wages comes to, in apparell.

Thirdly, when much time is spent in the curious apparel­ling of the body, as though wee could mend the forme of our bodies, and as if the Lord had not done his part sufficiently. The time and paines might be much better imployed & spent in matters of saluation.

Now, to come to the point: Christ forbids not here a mo­derate care for raiment, but [Page 170] the inordinate care to prouide apparell superfluous, sumptu­ous and curious, which is ioy­ned with the mispending of much time, and mony, beyond our estate and abilitie.

Now (as I said before) this in­ordinate and immoderate care is the common sinne of these times in all places: this is ma­nifest, and cannot be denied. Therefore let vs all remember and reuerence this commaun­dement, and take heed, that we be not carefull inordinately for rayment.

Now he comes to confirme the cōmandement by a fourth reasō, set downe in this 28. verse, and in the 29. and the 30. ver­ses: Learne how the Lillies growe, &c. The reason is worthy and excellent, though it bee bor­rowed from sensible things, [Page 171] and thus it is framed: If God cloathe Lillies, much more wil he do you, &c.

The first part is confirmed in the 30. verse thus: The Lillies and so all the hearbes of the field, are ordained for mans vse, and for the furnace: Therefore man is more excellent then they are.

Then if hee cloathe them, much more will he cloathe you; for they are made for your vse.

The second part is thus; contained in the 28. and 29. verses: They are clouthed more gorgiously then Salomon. Nay, it is added that God dooth this: for hee speakes it of the hearbes of the field, (not of the garden) which are not drest by man.

Againe: They labour not: [Page 172] That is, they themselues are not the causes of it: it is not man, nor the hearbe it selfe, but God alone that cloathes it. And hee addes, that they are cloathed more then Salomon was in all his royal­tie. The conclusion there­fore followeth: If God so cloathe them, much more you, and that with a checke, Oligopistoi, Oyee of litle faith.

Thus you see the fourth rea­son, which doth containe many notable instructions. Now to the words.

Learne of the Lillies,] When he saith this, he maketh the Lil­lies and euerie hearbe to bee a schoole-maister vnto vs, hee sends vs vnto them to learne. And though wee be the schol­lers of Christ, yet wee must not thinke scorne to learne of them [Page 173] which grow without the hand of man, or any labour of their owne. And this he doth for spe­ciall causes.

For first, that creature in the field doth more obey God in it kinde then man doth; and that the holy Ghost dooth often testifie, Esay. 1. Heare ô heauens, and hearken, &c. And Ezechiel spake to the moun­taines. And the Prophet that was sent to reproue Ieroboam; when hee came where Ierobo­am was, hee leaues him, and cryes to the Aultar to heare him.

All this is to shewe that these vnreasonable and vnsensible creatures, if they had that rea­son that man hath, would bee more obedient and carefull then man is of his dutie. Ther­fore to checke mans rebellion, [Page 174] the Prophets called vpon these things, when men would not beare them; and this is the cause why Christ sends men here to the Lillies of the field.

The second reason of this is, because we doo not learne the good things which the creature can teach vs. Though we haue them, see them, and vse them dayly, yet wee do not learne all that of God which nature teacheth: wherefore for good cause wee are sent to them to learne. That which may be lear­ned of the wisedome, power, prouidence, mercie, iustice, and goodnes of God, is manifested in them, & yet we marke it not. For this cause Christ knowing our want and behauiour, saith thus: Learne of the Lillies, &c.

This serues to checke vs, who do not learne so many [Page 175] good things of God, as these creatures can teach. How then shall we learne the doctrine of saluation? So much for this point that Christ saith: Learne of the Lillies, and by learning con­sider.

Now what is the thing to be learned of the Lillies? How they growe. This is the point to bee learned and considered. They growe, though they labour not nor spinne: and Salomon him­selfe was not cloathed like one of these. And it is a thing worth the marking; for in the winter they are buried in the earth, & appeare no more then if they should neuer be seene: And yet in the Spring time of the yeare, they growe vp with stalkes, leaues, flowers, and goodly co­lours. Now the point to be mar­ked, is this: How all this comes to passe.

[Page 176] They themselues do nothing, neither doth man any thing to make them growe. What is it then that makes them growe?

The cause is the word of crea­tion, which was giuen out by the Creator in the beginning, to the hearbes: Let the earth bring forth hearbe and tree. By vertue of that commandement then deliuered to the earth, the earth now though it be frozen in the winter, couered with snowe, and hardned with frost, as though there should neuer be any hope for the Lilly, or o­ther hearbes to growe, yet it brings forth all in the Spring, and that with beautiful colours, and all by vertue of Gods com­mandement. In the same man­ner (to come to the point) God hath giuen a worde of proui­dence ouer his seruants, that [Page 177] if they trust in him, he will pro­uide them necessaries, all neces­saries whatsoeuer. So as there shall be nothing wanting that is necessarie, if they trust in him.

This worde is certaine, set downe, and as vnchangeable as the word of creation. If men beleeue it, they shall haue meate, drinke, and cloth, as certainely as the flowers and hearbes, and grasse, come out of the earth.

This is the point here offe­red to our consideration. They growe by the vertue of Gods word in the creation, & so they should doo to the ende of the world. So in the matter of pro­uidence, trust in God, and walke in the compasse of thy calling, and doubt not the issue.

[Page 178] If there were no more rea­sons to perswade vs to a mode­rate care for necessaries, this one sensible reason, borrowed from the Lillies, were suffici­ent.

When he saith: They labour not, &c. his meaning is not by their example to maintaine idlenesse, or to neglect our cal­ling, but to teach vs, that when all helpes faile vs, walking in our calling, and hauing done what wee can, without our de­fault Gods blessing shal not be wanting, wee shal haue meats, drinke, and cloth, though all means faile vs: And for this end these words are set downe

[Page 179] Herein one speciall ampli­fication is to be marked. They are cloathed by God, and that more gloriously then Salomon himselfe was: 1. Kin. 3 13. yet Salomon had promises of great honour and glory without his seeking: for hee desired but wisedome, yet with wisedome God promised him honour. For all this Christ saith of the Lillies, that Salomō was not cloathed like them, and he speakes not of some one, but of euery one, and of the Lillies of the field too, not of the gar­den: And euery one of them is cloathed more gloriously thē Salomon was, when hee was in his chiefest glory.

First, this serues to check and controll vs for our pride in ap­parell, and to teach vs that wee ought not to bee so curious in attiring our selues: for when [Page 180] wee haue done all we can, wee cannot match one of these flo­wers, but they will goe beyond vs. Why then should we puffe vp our selues in regard of our apparel, whē as the least hearbe in the field is more gay? What cloth in whitenes comes neare the Lilly? What purple like the Violet? And what crimson or scarlet is like diuers other flow­ers? Art may doo much, but it cannot match nature. Doo what wee can, the hearbes will goe beyond vs. And if it be so, why are we so proud of our ap­parel? The hearbe which thou treadest vnder thy feete, and puttest into the furnace, is finer then thou art.

[Page 181] The second vse is, to teach vs that all our pompe is but vaine: for what is more fraile then the hearbe, which is to day in the field, and to morrow is cut downe? So the whole na­ture of man is fraile and brittle, as Paul saith: All the glory and pompe of this worlde is vaine and passeth away, subiect to chaunge and alteration.

And yet when Christ speaks this of Salomons glorie, and makes it inferior to the hearbe, preferring this before that, hee cōdemnes not Salomons glory; for it was promised him & giuē him by God. And the word, though it condemne curiositie and superfluitie of apparell, yet it condemnes not gorgeous ap­parell in Princes and great per­sonages. The pompe in ap­parell is not simply condem­ned [Page 182] in the word: Gen. 41. loseph. Act. 23. for Ioseph re­fused not the ring and fine gar­ment: And whereas Luke saith of Agrippa and Bernice, that they came with much pompe, the words may be taken as well in good part as ill.

In these words Christ aba­seth the creatures in regard of man, & the difference between man and the hearbes is in these things.

First, they serue for mans vse: Therefore they are inferiour to him, they serue for the ma­king of his fire, and the heating [Page 813] of his furnace.

Secondly, the hearbe is to day, and hath a being; to mor­row it hath no being, but cea­seth to be an hearbe? so fraile and vaine is the creature that excelles man in glory. But man hath a being to day, and his be­ing continueth.

The trees and hearbes haue a kinde of life and soule, as men haue; but there is a great diffe­rence: for their soules are mor­tall, and arise from the matter whereof the plant is made: but the soule of man is immortall, bee it of the righteous or the vnrighteous.

The difference is plaine in Genesis, where God commands the earth to bring forth hearbs and trees, with life and sub­stance.

[Page 184] But when hee made man, the earth brought not foorth his soule, but God breathed into him a liuing soule. As for the soules of beasts & plants, whe­ther they be quallities or sub­stances, it is not knowne, but they perish & are corruptible, and they cease to be that they were. But it is not so with man, for whē he dies, he ceaseth not to be a man: a dead man is a man still, though not a liuing man, and his soule shall be reu­nited to his body, yea the bo­dy that is dead and lyeth in the graue, is vnited to Christ, as well as the soule, and by vertue thereof it shall rise againe. I speake now of the righteous e­specially, and therefore dead Abraham is Abraham still. Now it is not so with the other crea­tures: The hearbe or tree be­ing [Page 185] burnt, ceaseth to bee an hearbe or tree: But man when he dies (because he is in the co­uenant) he is still a man, for he that is once in the couenant, is in it for euer: and the vertue of the couenant shall be as effec­tuall to raise the seruant of God to glory, as the word of crea­tion is effectuall to bring the creature out of the earth. Ther­fore the diuersitie & difference is to aduaunce man aboue the creature.

These wordes were spoken to all the Disciples and other hearers: wherein (for our fur­ther edification) these two cir­cumstances are to be conside­red, First, the persons rebuked: [Page 186] Secondly, the causes why they are rebuked.

The persōs are the Disciples, when Christ speakes thus to his Disciples, Oligopistoi. ô yee of litle faith: he dooth not rebuke them simply for want of faith, but because their wicked vnbeliefe was more, and the distrust of Gods mercie and prouidence greater then their faith and beliefe: so that not the want of faith, but the smallnesse of it is here re­buked.

Heere obserue, that besides the full perswasion which is the highest degree of faith, there is a lower degree and a lesser mea­sure, which is here called the lesser faith.

And this litle faith is not here condemned, but the vnbeliefe that goes with it, for this little faith in them, was a true faith: [Page 187] and Christ confessed before, that God was their father. And it is a true faith that brings a man to the little adoption, it brought them into that state, that they had God for their fa­ther, and they were his chil­dren.

Obiection Cōsidering that in the Disci­ples & others, that their vnbe­liefe was more than their faith: their faith cannot saue them, the sinne beeing greater then their grace.

Answer. Faith doth not saue any, be­cause it is perfect, but because it resteth on Gods mercie: and though a mans vnbeliefe be greater then his faith, yet it will not condemne him, if hee do bewaile it, and vse meanes diligently, that it may en­crease.

[Page 188] This first point of doctrine is to be remembred, because euery childe of God cannot at­taine to Abrahams faith, and to a full perswasion: And therfore all such as haue but the begin­ning of faith, must not be dis­couraged: for thou maist be the childe of God with thy little faith, if thou bewaile it, and be diligent to attain to strōg faith. Endlesse & vnspeakable is the mercy of God in this behalfe, he pardoneth manifolde doub­tings, distrust and vnbeleefe, to them that bewaile it, and de­sire to increase in faith.

Secōdly, the cause why Christ reproues his own disciples thus sharply, is because they did not beleeue in God for raiment. As if he had said: Because you be­leeue not this, therefore you are to be blamed, as hauing litle [Page 189] faith, and therefore he calles them thus: because they did not belieue in God for meat, drink, and cloth.

Here a second point of doc­trine is to be obserued, that true sauing faith doth not only ap­prehend Gods mercy for life eternall; but [...] for the tem­porall blessings of this life. The very same faith whereby remis­sion of sinnes and life eternal is apprehended, layes holde on temporall blessings. This must not seeme strange: for (to make it plaine) there be two kinds of blessings promised in the scrip­tures, viz. principall, and lesse principall. The principall is Christ, God and man: the re­deemer of mankind, with righ­teousnesse and life eternall in him. This is the maine & prin­cipall blessing. Now vpon this [Page 190] there followe blessings lesse principall, which are also pro­mised as well as the principall, and these are meate, drinke, cloathing, health, &c. and these are promised vs so farre forth, as they are for our good: In Christ, and by Christ, all these are promised.

To this purpose Paul saith: All the premises in him, 2. Cor. 1. are yea, and Amen. Not onely remis­sion of sinnes, is yea, and Amen, that is, a thing graunted and accomplished, but all other temporall blessings. This be­ing so, now marke what fol­lowes. When true faith layes holde on the maine and princi­pall blessing, then withall it ap­prehends all other temporall blessings necessarie. They are all apprehended in, and with the principall.

[Page 191] It is said of Abraham, Rom. 4. that by his very iustifying faith, he did beleeue that God would giue him a sonne, when hee was an hundreth yeares olde. It was not a diuerse faith.

Noah by the same faith, Heb. 11. wher­by hee was saued, beleeued that he should be preserued and his houshold, in the floud. In like manner, by one and the same faith we beleeue our reconcilia­tion with God in Christ, & re­mission of sinnes; and that God will giue vs necessaries, meate, drinke, cloth; one and the same faith layes holde first on the maine and principall promise, and then on the lesse principal. This point must bee marked, and this point remembred; first mercie, then prouidence; first the principal blessing, and then the temporall.

[Page 192] Euery man saith, he lookes to be saued by faith, when he dies, and it is well. But we must adde this, we must liue by faith too, we must leade our liues by the same faith, by which wee looke to be saued after this life: and we must depend on Gods prouidēce as certainly for these necessaries, as we doo vpon his mercy for our saluation: we must not liue by sence or rea­son, but by faith. How this is to be done, you shal see afterward. It is impossible for vs to be sa­ued by faith when we die, if we do not liue by faith. Hee that cannot cast himself vpon Gods prouidence for the necessaries of this life, can much lesse cast himselfe on Gods mercy, for the saluation of his soule. So much for the second point.

Thirdly, Christ giues vs [Page 193] here a note and marke where­by we may trie our faith, whe­ther it bee a sauing faith or no; true or faigned; great or litle. For he giues vs to vnderstand, that the more men are distrac­ted with worldly cares, the lesse is their faith. And the reason is plaine: The more mens care is, the lesse their trust is in Gods prouidence: And the lesse their trust is in Gods proui­dence, the lesse faith in his mer­cie for their saluation. So that where worldly care beares rule, there is no faith in Gods proui­dence. As long as men bee in prosperitie, they thinke they haue great faith: but in pouer­tie and affliction their faith is tried: for then commonly the hart is swallowed vp with griefe and feare▪ He that cannot rest on Gods prouidence for the [Page 194] things of this life, how shall hee rest on Gods mercie in the paines of death; And thus much of the reproofe.

These words are a repetiti­on of the commandement de­liuered in the 25. verse, and heere the commaundement is the second time repeated. Once before it was repeated. The causes of this repetition are di­uers. One I haue declared be­fore; and that was, that hee might set an edge vppon the commaundement, and make it take place in theyr hearts. Se­condly, that they might learne theyr duties how they ought [Page 195] to confirme their faith: for as Christ vrgeth it by a repetition, so men must by meditating vp­on it the oftner encrease their faith.

Faith is wrought in the heart, as the print of a seale in the waxe, or as a vision or reuelati­on in the night, where the man dooth nothing: but faith is wrought by these meanes or­dinarie, viz. the worde read, heard, preached, or medita­ted.

Further, that these meanes may bee effectuall, there must be a motion in vs, wherby wee must striue against doubting, distrust, and vnbeliefe, & there­fore wee are often to vrge the commaundement to our selues, and exercise our selues in it, and apply it: striue & struggle, wre­stle & labour for this ende that [Page 196] wee may more constantly and heartily apply the promises of mercie and prouidence to our selues. This is the second cause of the repetition, that wee may maister our vnbeliefe, by stri­uing and labouring.

You must do that which you can do by nature and grace; that is, come to the assemblies, and endeuour to put away vnbe­liefe, and by this meanes you shall encrease in faith.

So much for the repetition of the commaundement: Now to the words.

Therefore take no thought, &c. These words tend to this ende, not to breed idlenesse or carelesnesse in any: but as I de­clared in the 25. verse. Therfore I will shewe you how far forth wee may care for the things of this life, and where it must end:

[Page 197] First, it goeth thus farre: Eue­rie man must haue a care to doo the good and profitable duties of his calling, with diligence and painfulnesse: from that care Christ frees no man, ther­fore euery man must consider, what bee the duties of his cal­ling, and the most necessarie workes, and these he must haue a care to performe.

Secondly, a man may haue care to prouide for himself and his, such things as be necessarie: that is, meate, drinke, & cloth: For these a man may; nay, hee must haue a care, so much as is necessarie in the iudgement of any: this care is not condem­ned.

After this, he must giue place to Gods prouidence, and God must haue his worke. The bles­sing and successe of all his la­bour [Page 198] must be left to God. And then in the necke of these two cares comes faith, that God will giue a necessarie blessing. Where care endes, there faith begins. Wee must not care for the blessings and successe of our labours, but referre that to the prouidence of God. If God giue more then is neces­sarie, wee must bee the more thankefull: But if hee with­holde his blessings, wee must not liue by care, but by faith.

Thus farre wee may care, and no further: And this hath bene the practise of all Gods seruants.

The distrustfull care is that, which is here forbidden, when men take all care vpon them­selues, and vexe themselues, so as they are fit for nothing, [Page 199] no not for the seruice of God, but onely to care. And it is care that teares the heart, and distracts it, and makes a man vnmeete for any thing else, but onely to care.

This is the thought which Christ condemnes, when we vexe, grieue, and consume our selues day and night with care for the worlde. And this is the common sinne of our time.

This care dooth possesse and poyson the hearts of ma­ny, and it appeares by ex­perience.

For what care is that which breakes your sleepe, and a­wakes you at all houres of the night? And what care is that which commeth first into your hearts in the morning when [Page 200] you rise? And when the whole day is at an ende, consider with your selues, what is the thing you haue most thought of, or altogether, whereon hath all your care bene? Looke backe, and see if it hath not beene for the world, al the day long, from the morning till the euening. The care for the worlde takes the first place, and filles vp the whole day. Why? This can ne­uer bee but a distrustfull care; and yet this is the ordinarie and common care, therefore Christ speakes this to vs all: you may care for necessaries, but liue by faith, & be content with Gods good will and pleasure. Let this commaundement take place in your hearts, and let care be ioy­ned with faith, and so lead your liues.

Saying: What shal we eate, &c.

[Page 201] Now Christ dooth describe this care by the fruites and ef­fects: for these be the speeches of them that bee possest with worldly care, especially of them that haue great charges and meane liuing, or which suffer great losses; then men make such questions: but how shall we maintaine our selues? How shall we liue? And thus you see how Christ condemnes not all care, but that which is ioyned with distrust, when men com­plaine and murmure, as if there were no God nor prouidence. These speeches are condem­ned, as proceeding from di­strust and vnbeliefe: And good reason, for they are complaints of Gods dealing towords vs: we ought to shut our mouthes in this respect, and take heede how we murmur against God.

[Page 203] When Aaron had both his sonnes burnt, Leuit. 3. he comes to Mo­ses, and would needes knowe the cause; and when he heard it was Gods doing, hee held his peace: The place is worth the marking. Likewise Dauid saith: I held my tongue and said nothing, Psal. 39. 9. for it was thy doing, Esay. 30. 15. Lord. Our cōfidence is in peace and strength; that is, a man hath confidence in God, when he complaine [...]h not. Therefore this is our du­tie, neuer to complaine of Gods prouidence, be the iudge­ment neuer so grieuous that be­falles vs. We must learne of the seruants of God to holde our tongues, and with peace and quietnesse to submit our selues to God, when we are distressed and afflicted, when we loose our liuing or friends: Note this. for these are sinfull speeches, speeches [Page 203] that bewray distrust, vnbeliefe, discontent, and impatiencie.

Here is a fift reason: For after all these, &c. Therefore take no thought. These words are a new reason, to moue vs to flee all such care. The practise of the Gentiles must be shunned; but this is a practise of the Gentiles: Therefore it must be shunned.

The words haue a further sense thē the translatiō impor­teth: for it is thus, They seeke with al their might, they set themselues or giue themselues to seeke them▪ For the seeking of these neces­saries is not a fault, but y ^e giuing [Page 204] of our selues to seeke them with all our power. Then wee sinne, whē we do so: for they set their hearts to seeke them, all their care is for them: So much the words import: you are a pecu­liar people of God, and there­fore you must not conforme your selues vnto the Gentiles.

Quest. What is the cause the Gentiles do so?

Answere. All the Nations of the world before Christ, besides the Iewes, knew not God: onely heere and there some one man that was a Prophet, excepted. All the rest knew not God, no prouidence, nor any other life but this: now if the Gentiles did thus because they knew not God, it followeth, that vniuer­sall grace is but a phansie, and a [Page 205] meere deuice of mans braine: for the Gentiles before Christs incarnation, knew not the true God, but were without God: How then could they haue grace, which is a gift to be able to beleeue, if they would. If they failed in the knowledge of life eternall, and Gods proui­dēce, how was it possible y ^t they should haue this gift? Indeed in diuers Countries that were neare the Iewes, some liued as the Iewes did, and got some knowledge of God: But the countries that were farre off, had no knowledge of God, therefore there was no com­mon grace giuen them all.

Secondly, Christ shewes here, that they which set themselues to seeke riches and worldly blessings, they are as Gentiles, and haue not learned the prin­ciples [Page 206] of religion, though they come to Church, heare the Word, and receiue the Sacra­ments, yet they are but as Pay­nims. They make themselues their owne God, and they see no prouidence. They are Chri­stians in shewe, but Gentiles in deed, euen as the Turkes are, for they haue not learned the foundatiōs of religion, by faith to rest on Gods prouidēce. This reason alone might moue vs to a moderate care for the tempo­rall things.

Now marke the ground of this reasō: The Church of God is a peculiar people, therefore they must not be like the Gen­tiles in euill things: and in good things they must be better then they. Then marke and consi­der what a shame it is for the people of our time: for the very [Page 207] maine sinnes of the Gentiles, are risen amongst vs: as drun­kennesse, oppression, vsurie, slaundering, ingrossing of the necessarie commodities of this life: and these sinnes be as com­mon amongst vs, as they are a­mongst the Infidels. It is a shame for vs that are seperated from them in profession, and beare the name of Christians, to liue in the same sinnes. Nay, in regarde of oppression and crueltie, there was neuer more founde among the Heathen. The poorer sort dye for want of reliefe: Hard-hearted men get their liuing by Gods iudge­ments, and fill theyr purses then, and take the vantage of his iudgements, when hee sends them for our sinnes.

Though Christe himselfe say in the person of the poore, [Page 208] I am hungry and colde, &c. yet fewe or none haue the bowels of compassiō, to feed & cloathe him in his members. Well, re­member wee are a chosen peo­ple, and therefore must not bee like the Gentiles.

You haue a Father in heauen, and he knowes your need. This is an answere to an obiection. For some might say: what may we not care for things needful? These are things needefull. Christ answeres no. Though they be necessary, yet you must haue no distrustfull care: your heauenly Father knoweth best what and how much of these temporall blessings are needful for you. A most excellent rea­son, [Page 209] and alone sufficient.

If this be so, we ought to con­tent our selues in euery state of life, and vse a moderate care: yea, wee ought to bee as well content with sicknesse (when God sends it) as with health, and giue thanks alike for both. Wee haue a Father in heauen, when hee sends sicknesse, hee knowes it is better for vs then health. So when wee are in po­uertie, wee ought as well to be content, as with health: for our Father knoweth this to bee more for our good, then plentie and aboundance.

This ought also to make vs content euen when we lie a dy­ing, and yeelding vp the ghost: for our Father seeth it to be for our good, when wee dye, that we should liue no longer. So in any iudgement of God, what­soeuer [Page 210] it be, this ought to con­tent vs, that we haue a Father, and hee knowes what is good for vs.

Therefore be it whatsoeuer it will be that God sends, it is good in the wisedome of our Father, though not in our carnall reason. Wherefore re­member this, for it will serue to pacifie vs. For what is the cause we are so impatient in aduersi­tie and sicknesse? but because wee doo not remember this. Therefore holde this by faith, that wee haue a Father in hea­uen, & he knoweth in his wise­dome what is good for vs, bet­ter then we our selues: and in this faith and perswasion let vs liue and die, and learne to bee content in euery estate.

Hitherto hath bene shewed what care is to bee eschewed: Now followeth the care to bee vsed. And this verse hath two parts, viz. A commaundement or an exhortation, and a pro­mise. I will speake first of the meaning and then of the in­structions.

The commandement is two folde: First, Seeke the kingdome of God: Secondly, his righteous­nes, viz. the righteousnes of God.

To seeke the kingdome of God, is nothing else but to haue a care to get it, to labour and en­deuour to obtaine it: seeke this first, this is aboue all things whatsoeuer, haue a care of this.

VVhat is meant heere by the kingdome of God?

It signifieth a state and con­ditiō of certain men which are in the fauour of God in Christ, and haue right to life eternall by Christ.

This very state is called in the scriptures the kingdome of God and of heauen; and this kingdome is onely one. There be not two distinct kingdomes of God, but onely one perfect and compleat kingdome, yet it hath diuers degrees, viz. First, of grace. Secondly, of glo­rie.

The kingdome of Grace is that in which a man is ruled by Gods word and spirit, and that is the first step and entrance in­to the kingdome of glory.

[Page 213] The kingdome of glory is to haue fellowship with the Trinitie after this life. Now both these degrees are here vn­derstood by the kingdome of God.

It is further added: And his righteousnesse,] The second thing that is to bee sought for aboue all, and before all other things whatsoeuer, is the righ­teousnesse of God, whereby he makes vs righteous.

Some haue read it thus: And the righteousnesse thereof: But the wordes will not beare the translation: it must bee as it is, and no otherwise, viz. The righteousnesse of God. And this is added for a waightie cause: for Gods kingdome stands in righteousnesse.

God then raignes in the hart of men, and sets vp his king­dome [Page 214] there, when hee enables them to serue God in righte­ousnesse, & then men are Gods subiects, and therefore these words are an excellent exposi­tion of the former, when God iustifieth a sinner by the obe­dience of Christ, and enables him to obey Gods commaun­dements▪ This righteousnesse Paul speaketh of, Rom. 1. 18. 2. Cor. 5. 21. Hee that knew no sin, was made sin for vs, that we might be made the righteousnes of God. & 1. Cor. 1. 3. In all these and o­ther places, the righteousnes of God is nothing else, but the o­bedience of Christ, God, and man, which hee performed in our behalfe in his sufferings and fulfilling the lawe.

This is the righteousnesse of God, and is so termed in the scriptures, and is indeede the [Page 215] ground-worke and substance of the kingdome.

Now it is so called for diuers causes.

First, because it is giuen of God freely, and man cannot get it, neither by nature nor grace.

There is a ciuill righteousnes which men haue by nature, and a religiousnesse before men, which is of grace, but this is nei­ther of them, it is out of the reach of nature and grace, and therfore it is called Gods righ­teousnesse, as a gift freely giuen of God.

Secondly, because at the day of iudgement God will approue of it, and accept it as a perfect satisfaction of his lawe, and nothing else is aun­swerable to the rigour of the lawe, and therefore it is also [Page 216] thus called, because it is a righ­teousnesse, which may be op­posed to the iustice of God in the last iudgement.

Thirdly, the obedience of Christ, is called Gods righte­ousnesse, because hee is such a person as is both God & man: The sonne of the father is God as the father: and though this obedience were performed in the manhood, yet it was per­formed by a person that was both God and man: and in re­spect of that person it is so cal­led.

Adams righteousnesse was in himselfe, and hee lost it: therefore now our righteous­nesse is in Christe, who is God, and therefore it is called Gods righteousnesse. 1. Cor. 1. 30.

[Page 217] Now how is this obedience made ours? or how shall wee come by it?

By imputation: for God is content to accept it for vs. And here we must further vn­derstand sanctification to bee ioyned with it; for it must not bee seperated from the fruites thereof. These goe together, iustification, sanctification, and regeneration. At the same time that wee are iustified, the heart is renued, chaunged, and sanc­tified, whereby we are enabled to serue God in righteousnesse and holinesse. The sense then is this: let all your care bee to get this kingdome, to serue God in holinesse and righte­ousnesse all the dayes of your liues. This is the meaning of [Page 218] these words. Now follow the instructions.

Hence it is to bee gathered plainely, that wee are all out of Gods kingdome by nature, and wee are in the diuels king­dome: for what neede wee to seeke it, if we were not out of it by nature? 2. Cor. 4. 4. Sathan is called the God of this worlde, that is, of the greatest part of mankinde. And hee is called the Prince of this world, Ioh. 12. 31. Now hee is so ter­med, because men by nature are his slaues, and haue their hearts tied and chained, so as they can doo nothing but his will. See Ephes. 2. 3. Children of wrath; and the diuell workes in the children of disobedi­ence. The reason is plaine: when men cannot be content, but refuse to bee vnder God, [Page 219] and in his kingdome, hee leaues them to the diuell, that he may raigne and rule in their hearts; and the truth of this we shewe in the course of our liues.

Though men weare the li­uerie of Christ, yet in heart they doo homage to the diuell. Wee heare the Word, and re­ceiue the Sacraments, but when it comes to obedience of the commaundements, when wee are to put our neckes vnder Christs yoake, wee make light account of it. And the very performance of morall duties is counted and called nicenesse, precisenesse, and curiousnesse. What is this in effect, but as if men should say to Christ: De­part from vs, wee will not haue this man to raigne ouer vs. It is a grieuous and a feare­full sinne, and such as argues, [Page 220] that although we professe our selues to bee Christs seruants, yet are we Sathans vassalles.

If a man labour to drawe them from their vnlawfull plea­sures and profits, they will not spare to speake it with open mouth; Depart from vs, wee will none of thy wayes, as the wicked man is brought in spea­king in Iob. 21. 14. There­fore it is not without iust cause, that Christ makes this exhor­tation heere, saying: First seeke.

Secondly, we are taught here an excellent point, neuer to be forgotten: for it is the princi­pall point, and it is this: our principall care must bee to win the kingdome of heauen; That is the poynt which Christe shootes at, I neede not stand to proue it, for this one comman­dement [Page 221] declares it, the words are plaine: therefore I beseech you embrace this commaunde­ment, and obey it, and let this be our principall care now and euer till death.

You will say; How shall we do this? How shall wee learne to practise it? That you may do it, three things must bee re­membred. 1. Come. First, you must come to the place, where this king­dome is to bee found. 2. Enter. Second­ly, when you are come thither, you must enter into it. 3. Waite. Third­ly, you must waite for the pos­session of it. Touching the first, when men cannot finde the kingdome of God in all places, there be set and certaine places in which it is to be found. God hath appointed publike assem­blies and a publike ministrie, in which the doctrine of reconci­liation [Page 222] and saluation is deliue­red. And these bee the places where this kingdome is to bee found: and these be the meanes whereby it is attained.

In the Gospell the king­dome of heauen is thus taken often, especially Math. 13. The very ministrie of the word, and the dispensation of the doc­trine of saluation, is called the kingdome of God, because it is the onely means, by which God dooth giue this kingdome, and offer it.

In the Canticles the Church asketh Christ where his king­dome is: And he answeres by the shepheards tents. There­fore wee must come to heare the word, and labour to pro­fit by it, because it is the sole and solemne meanes, by which God giues his kingdome. And [Page 223] you must take heede how you neglect this dutie, because you know not whē the Lord wil o­pen your hearts, & not only of­fer, but giue you this kingdme.

The second dutie is to enter into it; for it is not inough to come where Gods kingdome is, & to haue the kingdome of God amongst vs, as the Phari­sies had when Christ preached; but we must goe one step fur­ther and enter into it, for till we enter, wee shall neuer haue be­nefite by it.

How shall we enter? Math. 18. Except yee be changed, and become as litle babes, yee cannot enter. That a man may enter, he must become like a litle childe. Now y ^e maner of a childe is this: The child of a Prince, without any disdaine or affectatiō of su­perioritie, wil play with a poore mans childe.

[Page 224] That is the propertie of chil­dren, and so must we become children, begin to be displeased with our selues, lay aside all selfe-loue, and selfe-liking. We are neuer capable of the king­dome of God, till we cast down our selues, and see that we are traitors and rebels against God, we cannot come to Gods king­dome before.

And to this purpose Christ saith to Nicodemus, Except a man be borne a new of water, Ioh 33. and of the spirit, he cannot see the king­dome of God. This regeneration is, when wee are chaunged, not in the substance of bodie or soule, but whē the diuels Image is defaced, and wee are sanctifi­ed in our minds and thoughts, willes and affections, and in all our actions.

Now then, that we may en­ter [Page 225] into Gods kingdome, wee must be humbled like litle chil­dren: and when a man begins to be regenerated and conuerted, then hee begins to enter into the kingdome of God, and not when hee dies, as many thinke.

Now a man must alwayes af­ter shewe himselfe to bee en­tred, by holinesse and righte­ousnesse, and by duties of loue and mercie, and that is the rea­son of this addition (And his righteousnesse) and by that wee declare our selues to be of Gods kingdome, and to belong vnto it, for that stands in righteous­nesse. The question beeing, Who shall dwell in Gods king­dome? The answere is; He that worketh righteousnesse. Psal. 15.

The third thing to bee done [Page 226] for the obtaining of Gods king­dome, is to wayt for the posses­sion, and that is neuer giuen till the day of death. And this wai­ting is performed, when a man conuerted & regenerated, hath a care to keepe faith and a good conscience till death. He that doth thus, waytes for the king­dome of God: as Ioseph of A­rimathea is sayd to haue done. Luke 23. 51.

Now then we see how the kingdome of GOD is to bee sought for: it is by doing these three thinges: First, by com­ming into the place where this kingdome is to be found: Se­condly, by entering into it: And thirdly, by waiting for the possession of it. These are to bee distinguished one from an other? Now let me renew my exhortation: Let your [Page 227] principall care be to performe these duties, & to practise these three thinges so long as you liue: for in the kingdome of God standes all your happi­nesse, ioy, peace, felicitie, and blessinges: out of it, is no­thing but griefe, woe and hor­rour vnspeakeable. All ioy and comfort whatsoeuer can bee wished or thought of, is in the kingdome of grace and glory. Therefore if you de­sire happinesse, let your care bee for these thinges: for out of this kingdome, there is no­thing but misery, and the wrath of God hangs ouer euery one that is not in it, euery houre hee is in daunger of Gods hea­uy iudgements. Oh fearefull state! oh wretched people that feare it not!

[Page 228] Wherefore to conclude, that we may escape the plagues and punishments of the damned, and haue the comforts of the subiects of this kingdome, let this be the maine and principall care to be of this kingdome, and to liue in it: for if you liue out it, still eternall woe will befall you.

Let this heauenly doctrine take place in all your harts, and do not flatter and soothe your selues, perswading your selues that if you leade a ciuil life, and come to Church, all is well, and you are safe. For marke, the kingdome of God is like a Ci­tie, and it hath his suburbes and sundrie gates. The first gate is the ministrie of the word; when you are come so farre, then you are in the sub­urbes: but yet you are not in [Page 229] the citie: All sorts of men come thus farre, both good and bad.

But there is a second gate, and that is when a man is rege­nerated and conuerted, then he first sets his foote within the citie: All before is but the sub­urbes, and may bee performed of hypocrites: Onely the chil­dren of God passe this gate. Therefore content not your selues to heare the Word, and receiue the Sacraments, and to be counted Christians, for all this is nothing more then the hypocrites may do: but labour to become new creatures, that you may bee free-denisons in the kingdome of heauen, and then indeed we seeke the king­dome of God aright, when we striue to enter in at this gate. Thus much of the dutie com­maunded, which I will repeate, [Page 230] because it is a matter of weight: First seeke the kingdome of God and his righteousnesse. This must be the principall care of all per­sons whatsoeuer, young or old, high or lowe, to come within this kingdome.

Here is then a iust rebuke for worldlings who do the contra­ry, and set the cart before the horse. Now a little of the pro­mise, which is a most worthy and heauenly promise. And all these things shall be ministred vnto you. The Greeke word is very significant, & the trans­lation hath not expressed all the sense. It is borrowed from bargayners, but especially from sellers of wares. Whē men haue made a bargaine, especially of any great quantitie, com­monly the seller will giue some ouerplus, and additament for [Page 231] amendes, for the further con­tentment of the buyer: so let vs seeke the kingdome of God, and all temporall blessings shall be added as an ouerplus and a­mends, to the full contentment of all our hearts.

Besides, the word signifieth, that they shall be cast or flung, or added, as an ouerplus and an in­crease besides the kingdome. Here you see a most heauenly promise, which is to be consi­dered of with all reuerence.

Quest. How can this be true, seeing we read of many worthy seruants of God, which haue bene starued & pined, and de­stitute of garments, whereof di­uers exāples might be brought; but one or two shall serue. Paul saith it of himselfe. 2. Cor. 11. And the holy Ghost, Hebr. 11. of all Christians.

[Page 232] All the promises of tempo­rall blessings must bee vnder­stood with this exception, vn­lesse it please God to proue vs, and trie our faith and patience, and exercise and chastise vs by want. Thus much concerning the exposition and meaning: Now followe the instructi­ons.

This shewes vs the right way to get wealth and all temporall blessings whatsoeuer, therefore marke it; for Christ the foun­taine of wisedome hath taught it. The right way commended by Christ, is aboue all things to seeke the kingdome of God, to seeke to be gouerned by Gods spirit, and to serue him in holi­nesse and righteousnesse: This is the right way, and none o­ther, therefore let euery one marke it.

[Page 233] And the reason is plaine: The kingdome of God is the principall good of man: meate, drinke, and cloth, and such like, are but dependances which ap­pertaine vnto it, this is the prin­cipall. Therefore he that would obtaine these, and haue good successe with them, should first seeke Gods kingdome: for these are entailed together. When the Arke was in the house of Obed. Edom, his house pros­pered all the while: If the pre­sence of the Arke brought such a blessing, much more Gods kingdome. Yea, as Dauid saith, Whatsoeuer he doth, it shall prosper. Psal. 1.

To come neare our selues: Wee haue had great peace a long time, and the maine and principall blessing of all is this, that the Kingdome of God [Page 234] is amongst vs, and this hath brought with it peace and pro­tection.

And because it hath not had so good successe amongst vs as it ought, therefore Gods hand is amongst vs, and wil be more, if wee continue to reiect the o­bedience of his commaunde­ments.

This being so, marke this lesson: Art thou a poore man, and wouldest thou haue suffici­ent wealth to liue to thy com­fort and contentment? set thy heart vpon this kingdome first, and labour for repentance and regeneration, and thou shalt finde Gods blessing.

Obiect. How comes it to passe then that we haue so many beggers?

Answere. They are a cursed generatiō, [Page 235] which liue out of all order, nei­ther obeying Gods lawe, nor mans, and therefore Gods curse is vpon them to death.

Art thou a rich man, and wouldest thou continue so, and maintaine thy estate? then let thy peincipall care bee to seeke the kingdome of God, and to bring thy family to it; nay, to set it vp in thine house.

Art thou a student, & woul­dest thou haue the blessing of God vpon thy labour? Let thy first care be to seeke Gods kingdome, labour to enter into it in this life, and the Lord will prouide for thee.

The like may bee said to all Merchants, Trades-men, and Handicrafts, Artificibus, & opi­ficibus, who liue by buying and selling, or working.

In a word, whatsoeuer you [Page 236] bee, man or woman, high or lowe, old or young, make con­science of this: Hast thou chil­dren, and wouldest thou make them portions, and maintaine them, to thine owne and their comforts? Labour for this, and this is the best dowrie and in­heritance that thou canst giue them. Therefore seeing this is so, I must renue mine exhorta­tion: Let not the diuell steale away this doctrine, nor your owne corruption banish it.

Let Maisters, Ministers, and Magistrates, euery one in his place, labour to set vp the king­dome of God.

Lastly, let all persons, whether publike or priuate, labour for this while they liue. Euery man talkes of the kingdome of God when he dies, but wee must en­ter while we liue, or neuer.

[Page 237] To this adde the particular beliefe of such promises, the want whereof, is the cause that we faile in the duties comman­ded.

Now there are other instruc­tions to be learned here. When Christ saith: All these things shall be ministred vnto you, to wit, all these things, meate, drinke, and cloth, and all tem­poral blessings necessary what­soeuer: he giues vs to vnder­stand, that all these things, all temporall blessings, are cer­taine dependances, things that depend vpon the kingdome of God.

This is the second point to bee remembred, that all these are annexed to that.

This appeares thus: When men seeke the kingdome of grace, and the kingdome of [Page 238] glory, God will giue them these and more too. Besides, the king­dome (which is the onely thing which hee must ayme at) hee dooth cast vnto them sufficient blessings for the preseruation of this temporall life. So that all temporall blessings apper­taine to the kingdome of God, they depend vpon it, & are an­nexed vnto it. And herevpon sundrie other instructions may be gathered.

If this be so, that all tempo­rall blessings depend on Gods kingdome, thē we for the most part liue after a most preposte­rous order and maner: for wee care more for the body then we do for the soule: for this life, more then for the life to come: more for meate and drinke, then for the kingdome of heauen.

[Page 239] Generally, the care of most men is all for the world, and there is little or no care for the life to come.

Wee may see our folly in the folly of children, they are better pleased with a Nutte or an Apple, then with a promise of great reuenues, or of a great inheritance. And wee haue more regard of temporall bles­sings, then wee haue of the kingdome of God, and yet these are but dependances to that.

Secondly, wee are taught to seeke for riches and temporall blessings with the same minde, with which wee seeke the king­dome of God; that is, with an honest heart, for they depend one vpon an other. Wee must seeke this kingdome of God with an vpright heart, and so [Page 240] wee must seeke riches with a good heart, and honest dea­ling, vsing no vniust meanes. And as wee are to seeke them thus: so wee must vse them when wee haue them, for this ende, to further Gods king­dome with the same: for riches are things that depend vpon that, & therefore ought to serue to this ende.

Thirdly, if this bee so, that riches are dependances on Gods kingdome, then hee that hath no right to the kingdome of God, and is not in it, hath no right to any temporall bles­sings: for they are annexed one to an other.

Turkes and Infidels haue tem­porall blessings from God, and en­ioy them.

[Page 241] An. They haue them but by permission from God: they haue no right nor tytle to them indeed, and in conscience. I graunt in ciuil courts, and in a ciuil respect, they haue a right vnto them, and a proprietie in them: but in conscience & be­fore God, they haue none at all.

As many as are out of Gods kingdome, whatsoeuer they be, they haue no right to any tem­poral blessings, nor to any crea­ture, but are very theeues, and meere vsurpers before God, thogh they haue right to them before mē. Let this be remem­bred, that they haue no right to the meate that they eate, to the cloathes they put on, nor to the ground they goe on.

This shewes what vile and miserable wretches we are, so [Page 242] long as wee are out of Gods kingdome: wee haue no right so much as to the very breath which wee drawe in at our no­sthrils, nor to the bread wee put into our mouthes, &c. but all the creatures are against vs.

And this is without question, the state of all and euery man that is out of Gods kingdome. By which we see what misera­ble wretches we are; much lesse haue wee any spirituall bles­sings, wherwith to comfort our selues.

Further, if this bee a truth, this must bee an inducement to euery one to remember the lesson taught before; namely, aboue all things to seeke to get the kingdome of God: for till then wee are most miserable, wee haue no comfort in any [Page 243] creature or blessing of God: nay, the creatures that bee in our hands, we haue no right vn­to them, wee haue not so much right as the beastes haue.

If there were no more rea­sons but this one taken from our miserable state, so long as we are out of the kingdome of God, this one ought to bee a spur vnto vs, to make vs seeke it. Nay, we ought to be at no rest, till wee bee perswaded out of Gods word, that wee be in that kingdome: we should giue our soules no rest, day no [...] night, til we be resolued of this, that wee are within the kingdome of grace, now whilest wee are li­uing vpon earth. And therfore I adde this, because we are thus miserable (as you see) till we be in it.

Quest. And that you may the better [Page 244] knowe when you bee in it, re­member but thus much: when you be regenerate, then you enter. But you will say, How shall we know when we are re­generate?

Answere. When you beginne to bee touched in cōscience with your sinnes, and to be displeased with your selues for the sins of your nature, and the sinnes of your liues, and withall begin to hun­ger after Christs righteousnes, and to frame your liues accor­ding to Gods commandemēts; then you are regenerate, and then you enter into the king­dome of God, you obtaine it, and haue right vnto it. There­fore if you would haue an en­trance into it, labour to be tou­ched & greeued for your sinnes in heart and conscience, labour to feele your neede of Christ, [Page 245] and of his blood: and haue a care to put your neckes vnder his yoke: And whē these things are in you, (whatsoeuer you haue bene before, though the vilest sinners that euer were,) you enter into the kingdome of God.

Againe, if this be so, that temporall thinges are but de­pendances; we are taught, that when any calamitie or losse be­falls vs, whether it be of goods, friends, or good name, we oght then to stay our selues, and not to suffer our selues to be ouer­whelmed with immoderate so­row and griefe: for when the greatest losses come that can be of worldly things, what is it but of thinges that depend on the kingdome of God? The kingdome it selfe is not lost. what though thou loose the fa­uour [Page 246] and countenance of men? and thy reputation and estima­tion among them, or some part of thy goods? this causeth not the losse of the kingdome, the right and title of that may stand good notwithstanding al these. Therefore wee must mo­derate our griefe with this con­sideratiō ▪ And thus Christ com­forted his disciples in their af­flictions: Feare not litle flock, for it is your Fathers pleasure to giue you a kingdome.

The third point of doctrine to bee gathered hence, is this: That God is a bountifull God: and his bountifulnesse is heere described: for if you seeke the kingdome of God, you shall haue it & much more: See here the exceeding great bounti­fulnesse of God, that giues men more then they seeke, aske, [Page 247] or thinke of: when men seeke this kingdome, they shall haue it, & much more, euen al things necessarie for this life. A nota­ble token of Gods great boun­tie. The same goodnesse is ex­cellently set forth else-where. Paul praiseth God, and attri­butes this vnto him (as the cause of his thankes-giuing) because he can do more, then we either aske or thinke.

Ob. He can do: what is that to the purpose?

Ans. Therefore he speakes of such a power as is brought forth into action, and hee will doo.

This is the goodnesse of God; Hee giues them that which they seeke, and more then they seeke. He can do it, and hee will doo it. It is a point worth the consideration, that [Page 248] God giues his seruaunts more then they seeke for, or thinke of when they pray. See the per­formance of it to Dauid: Psal. 21. Thou preuentest him with liberall bles­sings: signifying that God gaue him more then hee prayed for, & that which he neuer thought of.

This was also verified in Sa­lomon: 1 King. 3. Hee asked only wise­dome, and God gaue him that, and riches, and honor likewise. As also in Iacob & Ioseph. Thus we see the truth of this promise performed, both by testimony and examples sutable to it.

And there is none of vs all, but (if we looke into our selues) we shall finde that God hath giuen vs more then euer we de­sired, or euer thought we shuld haue had. This point is not to be let passe without remem­brance.

[Page 249] The vse hereof is manifold: for we are taught all maner of good duties by it.

First, to haue a continuall care, that we do nothing that may offend God: for he is a li­berall and a bountifull God: when we pray, he giues vs more then we aske.

Secondly, this should moue vs to put our trust in God for all necessaries, trust him with our liues and soules, and with all that we haue. If hee be so bountifull as we see he is, we ought not to distrust him for any thing belonging either to the soule or to the body.

Thirdly, this should moue vs in all distresse to seek to him for helpe and succour, because he is ready to helpe.

Fourthly, it should moue vs to loue this God, in considera­tion [Page 250] of this bountifulnesse.

Fiftly, to be willing to pray to him, and to be ready to make our moane to him.

Sixtly, to be thankfull to him cōtinually, who is so boun­tifull to vs, daily preuenting vs with bountifull blessings.

In a word to conclude, this ought to be a spurre to pricke vs forward to euery good du­tie, and to turne our hearts from euery way that is euill, and to please God in all things. And so much of that pointe of the bountifulnesse of God, in that hee giues them the kingdome of heauen, which seeke it, and withal a great deale more then they desire. And so much of the vse.

Here Christ doth repeate the Commaundement which hee gaue in the 25. verse, it was repeated twise before, and now it is heere repeated the third time. His often repea­ting of this Commaundement, is to teach vs to be carefull to learne it, to remember it, and to do it.

Now for the wordes them­selues.

Care not, &c.] That is, take no care for the time to come. This may seeme a strange com­maundement, maintaining idlenesse and licentiousnesse, therefore wee must consider what is the true sense and mea­ning [Page 252] thereof: for the words are not so to be conceiued, as at the first reading they seeme to be. But there are two sorts of care; yea of care for time to come.

First, a lawfull and a godly care: Secondly, a distrustfull care.

That there is a godly care, euen for the time to come, it is plaine; for Christ himselfe had a bagge, and Iudas kept it; ther­fore his meaning is not to for­bid all care of time to come.

And when Agabus foretold the famine, Act. 11. the Church pro­uided against it: wherfore there is no question, Pro. 10. 5. but there is a lawfull care for the time to come, whiche is not heere for­bidden.

That you may know what care that is, mark this: Those things [Page 253] that be necessarie, as meate, drinke, and cloath, and cannot be prouided hereafter, may be prouided aforehand without sin, and without breach of this commandement. For example: A man of Trade that is decay­ed in his strength & eye-sight, may haue some thing prouided to maintaine himselfe when his strength and sight is gone: Hee may prouide aforehand things necessarie for himselfe when he is olde and cannot worke to get his liuing. It remaines ther­fore, that there is a lawfull care for to morrow, and that is when to morrow is not able to helpe it selfe. But when to morrow is able to helpe it selfe, then it is not lawfull to care for to mor­row. So thē this point is cleare.

Quest. What care is it then that Christ condemnes?

[Page 254] Ans. A distrustfull care: for such a care the Greeke word signifieth, which doth distract the minde, &c. as before: That you may the better perceiue it, see some examples of it.

When men prouide so much wealth as will keepe and main­taine both them and theirs for many ages, if they can heape vp goods not to bee numbred, they wil do it, and there be ma­ny such gather-goods. Men forecast to prouide so much as would maintaine them, if they should liue as long as Me­thushelah. This is the care for­bidden, when men prouide so much for themselues, as would suffice for many families. The king himselfe, who hath most neede of aboundance, must not multiply too much his horses and money; much lesse ought [Page 255] any subiect. If any man had neede of superaboundance and superfluitie, the King much more, yet hee is forbidden it. Why then, if it bee a thing to bee barred the Prince, if hee must bee stinted and limited, what man dares bee so bolde as to exceed his bounds, & breake out beyond his borders. This is one example of the distrustfull care.

An other example is, when men prouide against all mis­chaunces and casualties, so that they will auoyd all losses and damages whatsoeuer. And howsoeuer the iudgement of God fall on others, they will be free from all; And though all the world should die before thē for want, yet they will liue and haue aboundance of meate, drinke, and cloth.

[Page 256] They will so prouide for all euents and daungers whatsoe­uer.

A third example of this is, when men doo now prouide things necessarie, which may sufficiently bee prouided in time to come: And this is the care that is here condemned by name, when they care this day, for to day and to morrow too; when this day may care for it selfe, and the morrow for it selfe. Thus you see the right meaning of this commaunde­ment, how Christ forbids all extraordinary, curious, and su­perfluous care. And so much for the commandement.

For the morrow shall care for it selfe,] Now Christe layeth downe a seuenth reason to per­swade them and vs to a mode­rate care for meate and drinke, [Page 257] both for the time present, and the time to come.

The effect of the reason is this: Euery day that man liueth, hath sufficient griefe of it owne, and therefore we ought not to care for the time to come, if it may be cared for hereafter: for so wee should bring more care vpon vs then needes. That is the substance of it.

Obiect. Now to the words: Christ answereth an obiection, which is this: How shall wee do then for the morrow, & for the time to come?

Answer. Things that bee necessarie hereafter in time to come, must be cared for hereafter, if it bee possible.

That is Christs answer, eue­ry day must care for it selfe: the time present for it selfe, and the time to come for it selfe. In [Page 258] which words Christ deliuers a notable rule for the framing of our liues, to be remembred and thought vpon, and it is this: Euerie man must knowe his owne calling, and what be the duties of it, and how they must liue in their callings. They must doo the necessarie duties and the present duties of their callings, that is the most neces­sarie and principall, and those things that the dutie, the time, the day, and the present occasi­on requires.

Quest. But what must wee do then for the time to come?

Ans. That must bee left vn­to God by faith, things present appertaine to vs. When these things shall be, (saith Samuel to Saul) that is, thou being now a King, shalt be confirmed in it, Doo that which comes to thine [Page 259] hand: that is, shewe thy selfe a King. Thou mayest not now plot for time to come, but as oc­casion shall be offered, take them, and lay hold of them, & be not troubled with feare of things to come. The present workes of thy calling, looke what they be, and practise them. And so must we do the present duties of our calling. As for feare and hope (which are vncertain) of things to come, refer thē to God. We must not feede our selues with vncertaine hopes, nor vexe our selues with vncertaine feares: but we must do things present. This is a most necessarie rule for the ordering and framing of our liues.

The day hath enough with his owne griefe] That is, euery day hath affliction, trouble & griefe inogh comes with it, because of [Page 260] our sinnes: Liue we neuer so long in this world, euerie day will haue griefe, and griefe enough: And therefore wee neede not, nay, wee may not adde more griefe.

Here Christ sets forth the miserie of mans life, and that very notably. Iacob said, His dayes were fewe and miserable. Iob saith, Mans life is short and full of trouble. And Christ goes beyond them both, and saith: Euery day hath griefe enough. Whereby hee declares and sets forth notably, the miserable state of this life, which is full of griefe, affliction, and sorrow.

Here we learne that we must walke in our callings so, as wee intangle not our selues in worldly cares: for euerie day hath griefe enough of it selfe, though we adde none to it; and [Page 261] the more we care, the more mi­serable do we make our life.

Secondly, this being so, wee are taught here further, to la­bour to estrange our selues from this life, and to be out of loue with it, and to seeke for a bet­ter. The Prophet Elias, vpon the very miseries of this life which befell him in particulars, saith: 1. King. 19. 4. Lord take away my soule, I am not better then my fathers. And Paul saith: Phil. 1. I desire to be dis­solued, & to be with Christ: And, Oh wretched man that I am, Rom. 7. who shall deliuer me from this body of earth? He speakes not simply, but in regard of the better e­state, and to be with Christ, out of this vale of teares. Therfore wee ought not to addict our selues too much to the world: but to haue a loue and longing after the life to come. The very [Page 262] consideration of this life, & the state thereof, and of euery day in it, should moue vs to this.

We ought euery day to com­mend our bodies & soules, and all that we haue, to the protecti­on and tuition of God: for wh̄ the day begins, wee shall haue euill inough, let vs do what we can to helpe our selues: There­fore we ought for the comfor­ting & quieting of our cōscien­ce [...], to commend our selues to God, as Christ when hee was a dying, we know not how soone we may die, therfore euerie day ought to performe this dutie: for that which Christ did at his death, Dauid did in his life time: for those wordes that Christe spake, were Dauids words: and he spake them not at his death, but in his life, vpon occasion of a vexation.

[Page 263] If we learne any good thing, wee learne it not without paine and griefe, trauell and trouble: If we do any good thing, wee are not free from trouble: If we repent, wee are molested with our corruptions: If wee be the seruants of God, we haue daily crosses and temptations. And so much for this seuenth rea­son, and of this point: In which Christ forbids the practise of couetousnesse, and strikes at the very roote of all, name­ly, distrustfull care for meat, drinke, and apparell.