Exposition of the Sermon on the Mount, Sermon (3 of 3)
Thus much concerning his directions for prayer: let vsus now at the length proceede to the deſcription of faſting, which wee may in ſome ſort define, to bee an zLeu. 23. 32.afflicting of our ſoules before God by a holy abſtinence from foode, and all other comforts of this life (ſo farre as may well bee) for the ſpace of foure and twentie houres, *Eſter 4. 16.or more, according to the occaſion, to teſtifie and further our humiliation in repentance, and zeale in prayer. This afflicting of the ſoule before God, can no more ſtand with vaine glorie and hypocriſie, then fire and water, light and darkneſſe can agree together. And theſe true ends of faſting, humiliation in repentance, and zeale in Prayer, are as directly oppoſite to all Phariſaiecall and Papiſtical opinion of merit, ex opere operato, by the worke done, as any thing can bee; for they conſiſt meerely not in any vaine plea of the merit of our worke, but in a moſt humble confeſſion of our guilt and miſerie. Beſides the true manner of faſting from food, and other comforts of this life, for foure and twentie houres, or more, confuteth plainely, not ciuill abſtinence from ſome kinds of meat, at certaine times, for politicke reſpects; but the Romiſh abuſes in their manner of faſting, ſtanding in abſtinence from fleſh, and their Supper, in lieu whereof they puniſh their carkaſſes many of them, with ſuch drinkings (wherein there is plentie of bread, beere, wine, cakes, and diuers other iunkets) as many poore Chriſtians of the reformed religion, if they looked to their belly onelyonly, would giuegive them high thankes, to exchange with them for their Suppers.
Hitherto wee hauehave heard of the properties of Chriſtian righteouſneſſe, that it is ſpirituall, vniuerſall, and ſincere: the parts ſhould now follow; but becauſe there are three things eſpecially, which hinder the atainement and practice of righteouſneſſe, with the parts of it, to wit, worldlineſſe, raſh iudging, and indiſcretion, he firſt ſetteth himſelfe moſt earneſtly againſt them; eſpecially againſt worldlineſſe. For as they were wont to ſay of Ottoman the great Turke, his horſe, that where he ſet his foot, nothing would grow, becauſe thoſe cruell Turkes made all deſolate and waſt, where they preuailed: ſo may it bee ſaid, that where this horſe of that great Ottoman, the diuell (I meane worldlineſſe) ſetteth his foot, no goodneſſe can take place. Hee dealeth againſt this, Ʋerſ. 19. to the end of the Chapter: and finding worldly minded folkes ſicke of a two-fold maladie, to wit, inordinate carefulneſſe about vnneceſſarie riches, and carking and caring about neceſſarie ſupplies; he dehorteth earneſtly from the firſt, to Ʋerſe 25. from the ſecond, in all the reſt of this ſixt Chapter. Concerning the point of vnneceſſarie riches, hee firſt forbiddeth aVerſe. 19the laying vp of treaſures vponupon earth: ſecondly, commandeth bVerſe. 20.vsus to lay vp for our ſelues treaſures in heauen. Thirdly, cVerſe. 21.hee annexeth a weightie reaſon, why we ſhould doe not the one, but the other: fourthly, dVerſe. 22, 23 24.he anſwereth certaine obiections, which either were, or hee ſaw would bee made againſt that hee taught. Heere wee are firſt to vnderſtand, that beating men off, from laying vp treaſures vponupon earth, he putteth not by honeſt labour and induſtry, eueryevery where called for in the holy Scriptures; nor the vſe and fruition of riches, yea, of great eſtates, permitted by the word of God, and eGen. 25. 5. 6.practiſed by his moſt holy ſeruants, in all ages; no, nor yet ſimply fProu. 13. 22.to gather, and treaſure vp riches for poſteritie, much commended in holy writ: but exceſſiue2. Cor. 1…. 14. care and trauaile about theſe worldly goods, with affiance in them, and ſetting our hearts vponupon them; as if our burgeſhip or conuerſation were not in heauen, but heere vponupon the earth, or as if a mans life conſiſted in the abundance of the things which he poſſeſſed; contrarie to Chriſts doctrine; Luk. 12. 15 Where obſerue, how vehemently hee oppoſeth this impious conceit, bringing in to that end, the parable or example of the great rich foole, whoſe ſoule was taken from him, euen then, when hee was ſinging to it that ſweet lullabie, Soule thou haſt much goods layed vp for many yeares, take thine eaſe, eate, drinke and be merrie. And yet this ſeemeth to be one of the wiſeſt fooles in that kinde: for moſt of them hauehave their worldly wealth to no other end, but to make them ſtark beggers, and their great abundance, to make them the more penurious and miſerable. Surely, as the Cherubin, by Gods appointment, with a flaming ſword, kept Adam and Eue out of Paradiſe: ſo through Gods iuſt vengeance, this, not Angell, but Deuill of couetouſneſſe, keepeth the Vaſſals of this preſent world, as it were with a flaming ſword, from the fruition of their rich eſtates, which they hauehave gotten with great trauaile. The wiſdome then, that we are to learne from hence, is not to trouble our ſelues, or ſpend our precious time about ſuperfluous riches, but to ſpend our time and trauaile about things neceſſarie and requiſite for our perſons and for the calling, wherein God hath ſet vsus; ayming alwayes at the true ends of getting, gathering, and laying vp in ſtore, which (in ſhort) are, that wee may hauehave to liue and to giuegive, I meane to liue decently and commendably according to our places: prouiding alſo, ſo much as in vsus is, that our wiues, children, and others belonging to vsus (whom the Apoſtle calleth g1. Tim. 5. 8.our owne) may doe the like after vsus, prouing rather helpfull then chargeable to any, if it be the will of God: and to bee able to giuegive alſo to all pious and charitable vſes, for maintenance of Church and Common-wealth, and reliefe of our needie brethren, eſpecially thoſe of the houſhold of faith. Which prouiſion of meanes both to liue and giuegive, reacheth to all, euen to the pooreſt ſwaines that liue vponupon the face of the earth, hEpheſ. 4. 28.Let him that ſtole, ſteale no more, but rather let him labour, working with his hands the thing that is good, that hee may hauehave to GIVE to him that needeth. And this is indeed not to lay vp treaſures vponupon earth for our ſelues, when knowing our ſelues to be but Stewards, entruſted with our Maſters goods, wee ſo labour in our callings, with all our might to get them, that being gotten, we make it our chiefe ſtudie and care about worldly things, thus to imploy them altogether according to his mind. The words, vponupon earth, moth, canker, and theeues, containe reaſons againſt this ſinne, and thoſe of great force. For concerning the ſubiect, or place, the earth, is it not monſtrous, that men ſhould once dreame to finde any piece of their happineſſe and contentment, by laying vp treaſures vponupon earth? Since Adam and Eue, with all their poſteritie, then in their loynes, were caſt out of Paradiſe, to inhabit this earth, as a place of exile and baniſhment, yea of perpetuall penance: ſince alſo the curſe of God lyeth vponupon the whole earth for the ſinne of man, and ſhall lye vponupon it, vntill the time of the reſtoring of all things. What blindneſſe is it then to imagine, that by any skill wee ſhall bee able to fetch bleſſedneſſe out of this earth, which the Lord hath curſed, though a man could gaine tho whole world to himſelfe. Againe, for the adioyned corruption & caſualty by moths, canker, & theeues; is it not more then monſtrous, that men ſhould goe about to make that the matter of their glory and felicitie, which ſhould ſerue to humble them, and to raiſe vp their mindes to the expectation of the new heauens and earth, wherein ſhall be righteouſneſſe, glorie, and ſtabilitie? What can a man looke vponupon in this world that carrieth not a brand of his ſinne, and of the curſe adioyned? yea, that carrieth not a ſword, or whip in the hand (as it were) to puniſh him for ſinning againſt his Creator, waiting onelyonly for his becke to ſtrike, and it ſtriketh? If theſe worldly riches could ſpeake, they would euen cry out, as iAct. 14.Paul and Barnabas did in another caſe, O men, why doe you theſe things? Why doe you commit idolatrie with vsus, by placing your delight and confidence in vsus? Why doe you trouble your ſelues ſo much to heape and hoord vsus vp, as if any part of your felicitie lay in vsus? why doe you fall together by the eares, and bee readie to plucke out one anothers throate for vsus? Alas, wee are poore creatures, ſubiect to all manner of corruption and kRom. 8. 19, 20 21.vanitie for your ſinne, wee mourne and grone vnderunder it, and as it were, ſtanding on tiptoes, expect with ſtretched out neckes, the glorie which is to be reuealed to you. Fye for ſhame, why doe not you mourne and grone much more vnderyour owne corruption and vanitie? (that which we hauehave, wee may thanke you for it,) why doe you not much more expect your owne glorie? And if the inbred corruption, which we hauehave in common with you, moue you not ſufficiently, adde hereunto the vncertaintie and caſualtie, whereto wee are euer ſubiect, by theeues, pirats, warres, deſolation, fire, water, ſuretiſhip, waſtfull children, vntruſtie ſeruants, cheaters, oppreſſors, and infinite ſuch like. And ſo, at the length, plucke off your reioycing and truſting in vsus, and place it aright vponupon God Almightie, your heauenly Father; vſing vsus, as your poore ſeruants, by his gracious appointment, in the paſſage and way home to your heauenly Countrie, and returning the prayſe of all to him alone, who alone is your Lord, maker, and vpholder.
The exhortation followeth, lƲerſe 20.Lay vp your ſelues treaſures in Heauen; meaning (no doubt) the treaſures of good workes, eſpecially of charitable diſpenſing of our Riches, by Almeſ-deeds: as appeareth by his owne Doctrine elſewhere, mLuke 12. 33.Sell that you hauehave, and giuegive Almes (teaching what ſhould bee done in caſe of extremitie, rather then the poore periſh, or bee too hardly put to, as alſo vponupon an extraordinary calling, as the Apoſtle-ſhip,) prouide your ſelues bagges which waxe not old, a treaſure in the Heauens, that faileth not, where no Thiefe approacheth, neither Moth corrupteth. To which accordeth that of the Apoſtle, n1. Tim 6. 17, 18, 19.Charge rich men not to be high minded, nor to trust in the vncertaintie of Riches, but in the liuing GOD: that they doe good, and be rich in good workes, readie to diſtribute, willing to communicate; laying vp in ſtore for themſelues a good foundation againſt the time to come, that they may lay hold on eternall life. This one leſſon of Chriſt being well learned, that a ſanctified man (for of ſuch hee ſpeaketh) giuen to Almeſ-deeds, layeth vp treaſures in Heauen, will direct vsus to the practice of the ſtrangeſt, and moſt profitable art, for thrift, that euer was heard off: To turne our earthly and corruptible wealth, into heauenly; which is incomparably more excellent, then if a bodie had learned by Alcumiſtrie, with little or no charge, to turne courſer mettalls, yea, the very ſtones, into Siluer and Gold. Neither let the poorer ſort complaine, that whereas wealthy people are heere directed to a moſt rich and vndeceiuable kind of trading, they are ſhut out, and made to looke on: It is nothing ſo, for euen they o2. Cor. 8, 12.if there be a willing minde, are accepted, according to that they hauehave, and not according to that they hauehave not: beſides, a willing minde will euer finde ſomewhat to expreſſe it ſelfe by. The pLuk. 21. 1, 2, 3.poore Widdowes mite was moſt accepted of all other: ſhe carrieth away the glory of being the greateſt Almeſ-giuer, and Alchymiſt of that kind. Yea, though a man be as poore as qLuke 16. 20.Lazarus, or rIbid. 23. 40, 41, 42.the Thiefe vponupon the Croſſe, yet if hee treaſure vp Prayers and Chriſtian vertues, as Faith, Hope, Charitie, Patience, Humilitie, Heauenly mindedneſſe, forgiuing, from the heart, his cruell and hardhearted enemies, and praying for them, or otherwiſe doing them what good he can, ſine thure litabit, he ſhall offer to God a Sacrifice of moſt ſweet ſauour without the frankincenſe of Almes. Hee layeth vp in ſtore abundantly rich and incorruptible treaſures, which he ſhal be ſure to meete withall in Heauen.
But let vsus proceed to his moſt wiſe and weightie Reaſon, why men ſhould not lay vp treaſures vponupon Earth, but in Heauen, drawne from the effect, ſVerſe 21.For where your treaſure is, there will your heart bee alſo: meaning heere by treaſure, their ſummum bonum, or moſt ſouereigne good, whereupon they had layed, and ſtill did lay the very prime and creame of their indeauours: as euerlaſting Life, Almes alſo and all good workes done in hope of that moſt free and ample reward, which God, that cannot lie, hath promiſed, are to heauenly minded men; Riches, Honour, Eaſe, Pleaſure, and whatſoeuer is of that ſtampe, are to worldly minded people, whatſoeuer that be, heauenly or earthly, the Heart, or Soule is ſwayed by it, and with the ſway of it carrieth the whole man, with euerie part and facultie of him after it. As a great and onelyonly Fauourite, ſwaying the Prince, ſwayeth the whole State, and then is it well for the Kingdome, if ſuch a Fauourite be right wiſe, and nobly minded, and the contrarie, moſt terrible: ſo the Soule, being ſet as a great Empreſſe in the bodie of man, hath a Fauourite or Minion, to which it hearkeneth, and after which it is carried, yea, is euen ſo changed, and (as it were) tranſnatured by it, that if it be heauenly, the Soule is likewiſe heauenly; if earthly it maketh in like manner, an earthly Soule: and as the Soule or minde, ſo the members, which it commandeth. Which ſerueth to ſtirre vsus vp, both to make a right choice of our treaſure, that our hearts may be carried the right way: and alſo to make triall of our choice, by the ſway of our mindes, whether it be right or no. The minde is truly ſaid to be, where it loueth, not where it liueth. If our louelove and delight (with Marie tLuk. 10.in the Goſpell) bee ſet vponupon the beſt part (the firſt fruits whereof onelyonly belong to this life; the full crop, to Heauen) aſſuredly it cannot bee, but where this treaſure is, our heart, affection, and conuerſation muſt needs bee: to this dead carkaſſe theſe Eagles cannot but reſort. And as Iacobs ſeuen yeares painfull ſeruice uGen. 29. 20.for Rahel ſeemed vntounto him but a few dayes, for the louelove hee had to her: ſo how long and toyleſome labour ſoeuer bee taken for this heauenly Rahel, it will ſeeme as nothing, in compariſon, yea, rather as a paſtime. So in like manner, as xGen. 26. 9.Iſaacks ſporting with Rebecca plainly diſcouered that ſhe was his wife, how cloſely ſoeuer he carried the matter: Of a ſuretie, ſhee is thy wife, (ſaid King Abimelech, when hee ſpied it, looking out at a window) ſo our ſpirituall Dalliance will plainly diſcouer whereto our hearts are married; If to the feare of God, and expreſſion of it by good workes, it will eaſily appeare by our imbracing, and (as it were) hugging and kiſſing of it: when, in an holy kind of dotage, our minds euer, or for the moſt part, runne of it, wee cannot but bee talking of it, or one way or other expreſſing our affectionate louelove to it, vponupon euerie iuſt occaſion. Verily our owne hearts may certainly conclude vponupon ſuch a conſtant practice, and the looker on, in ſome ſort, This is thy Wife, or Rebecca. But contrariwiſe, a man may conclude euen of many a Profeſſour, Of a ſuretie this World is thy Wife, thy pleaſure is thy Wife, thy credit and reputation is thy Wife: for thy minde, talke, and time, are wholy or chiefly taken vp about theſe: the feare of God, Almes and good Workes, ſeldome come into thy mind, and, when they doe, it is but on the by.
After the dehortation, exhortation, and this Reaſon, whereof we hauehave now heard, two Obiections follow, yVerſe 22, 23.the firſt, in theſe words, The light of the body is the eye: if therefore thine eye be ſingle, thy whole bodie ſhall be full of light. But if thine eye bee euill, thy whole bodie ſhall bee full of darkneſſe. If therefore the light, that is in thee, be darkneſſe, how great is that darkneſſe? In both which Verſes is an anſwere to a ſecret Obiection, If there bee ſo great a treaſure in Heauen, why doe ſo few find and affect it, according to the worth, but all men almoſt ſeeke their treaſure heere beneath? The anſwere is, becauſe the cleere eye of the Soule is wanting to them, without which there can bee no right choice of their treaſure, or placing of their affections. The ſimilitude is plaine, and runneth thus; As in the bodie, if the light thereof, which is the eye, bee ſimple or cleere, the whole body, or conuerſation, is lightſome and orderly; whereas contrariwiſe, if the eye be troubled, all is full of confuſion, as being done in the darke: ſo if the light, that is in vsus, viz. our Reaſon and vnderſtanding be cleere, that is, illuminated by the Word and Spirit of God, to diſcerne and iudge aright, all goeth well, and according to the minde of God: but if corrupt, and void of iudgement, (as it is naturally, by Adams fall) how great is that darkneſſe? their ignorance, ſinne, and ſpirituall miſerie is moſt wofull, and intolerble. Men are then ſo ſtupid, that they are not able ſo much, as to take knowledge of their lamentable condition, no though it be neuer ſo plainly layde open vntounto them; much leſſe can they take knowledge of the remedie: but altogether, as diſtempered perſon, flee from it and reſiſt it. How doth the Deuill play Rex, when hee hath thus blowne out Gods Candle? The zProu. 20. 27.ſpirit of man is the Candle of the Lord (ſaith wiſe Salomon.) Wee may learne from this notable ſimilitude, That when the eye of the Soule is ſo illuminated that it may indeed bee called ſingle, it maketh the whole man, and his conuerſation, to be gracious and fruitfull throughout: as it is cleerly explayned by Saint Luke. aLu. 11. 34, 35, 36.The ſumme of Chriſts Parable, in that place, commeth to thus much, That if the whole bodie or man befull of light, that is, of knowledge and ſanctimonie, then the whole life or conuerſation ſhall bee full of light, that is, ſhall ſhine in good workes, as when the bright ſhining of a Candle doth giuegive thee light; which (wee know) lightens eueryevery part of the Roome, where it is ſet vp. So that, in ſhort, by Chriſts teaching, the eye of the Soule is good and cleere, when the whole man and life is ſo: ſurely, there are …y few ſingle eyes by this Rule. But whereas he addeth, bVerſe. 23.If thine eye bee euill, thy whole bodie ſhall be full of darkneſſe, he plainly teacheth, that where good iudgement is wanting, there can be nothing good, but all things extremely out of ſquare, in the whole man, and eueryevery part of his life: (howſoeuer Poperie conceiteth of ignorance, that it is the Mother of Deuotion) the whole man, and his whole life, is as a darke dungeon, without any manner of light. No marueile then if they diſcerne not the heauenly treaſure, and durable, from earthly and tranſitorie, and ſo looke not after it. Ignoti nulla cupido: what deſire can there bee of that, which a man hath no knowledge of at all? And when hee bringeth it forth with a kind of exclamation, and with an interrogation, If the light, that is in thee, bee darkneſſe, how great is that darkneſſe? hee therein teacheth, and that with great earneſtneſſe, that the iudgement it ſelfe, being corrupted, corrupteth the whole man, and his life moſt hideouſly; making their condition (where there is not grace to ſanctifie, or, at leaſt, to reſtraine) moſt abominable and deſperate, as carrying men, through the blindneſſe and hardnes of their hearts, from one ſinne to another, and that with greedineſſe; making them reprobate to eueryevery good worke. And hereof (that we may know how much wee ſtand obliged and bound to God our heauenly Father, for our effectuall calling to the knowledge of his Truth) we hauehave moſt notable example, not onelyonly in the Gentiles, cEph. 4. 17, 18, 19.Walking in the vanitie of their minds, hauing their vnderſtanding darkened, being alienated from the life of GOD, through the ignorance that is in them, See alſo Rom, 1 28, 29, 30.becauſe of the blindneſſe of their heart, who, being paſt feeling, gaue themſelues ouer vntounto laſciuiouſneſſe, to worke all vncleanneſſe, with greedineſſe: but alſo exorbitant and degenerating Chriſtians, to whom, dTit. 1. 15, 16.being themſelues defiled and vnbeleeuing, is nothing pure, but euen their minde and conſcience is defiled: they profeſſe that they know GOD, but in workes they deny him, being abominable and diſobedient, and vntounto eueryevery good worke reprobate. Letting other things paſſe, …member wee this, That ſince our bleſſed Sauiour, Ieſus Chriſt, ſetteth this downe heere, as a marke or character of a blind heart, whoſe eye of his Soule is troubled, to be worldly minded, or couetous, becauſe they diſcern not the true treaſure from the counterfeit, but take Hob for Gib, one for another, to the vtter vndoing of themſelues: let eueryevery one try himſelfe hereby, euen by the right choice of his treaſure, whether he be indeed illuminated, and borne againe, and not reſt (as moſt doe) in an idle conceite of knowing and ſeruing God aright.
The ſecond obiection followeth in theſe words, eVerſe 24.No man can ſerue two maſters: for either hee will hate the one, and louelove the other; or elſe hee will hold to the one and deſpiſe the other; ye cannot ſerue GOD and Mammon: where he anſwereth them who were ready to obiect, and ſay, (as commonly men doe, at the leaſt, in their hearts) wee will doe both; wee will apply our ſelues to Gods ſeruice, and to the gathering and hoording vp of riches alſo; wee will lay vp for our ſelues treaſures on earth, and in heauen too. It is impoſſible (ſaith Chriſt) to ſerue both, to ſet your hearts vponupon theſe two treaſures at once. This hee cleareth by a ſimilitude drawne from a ciuill bodie or ſocietie, (as the former was from a naturall body.) As (according to the common Prouerbe) no man can ſerue, or wholy addict himſelfe to two maſters, eſpecially requiring contrarie, or if but diuers ſeruices, at one and the ſame time, but either he will hate the one and louelove the other, or elſe hee will hold to the one and deſpiſe the other: No more can any man poſſibly ſerue God and riches, requiring offices, not onelyonly diuers but directly contrarie. The ſeruice of God (as wee know) calleth for truth and plaineneſſe in all our dealings: the ſeruice of riches for cunning courſes, colloguing, and out-ſtripping one another with the oddes of wit. The ſeruice of God mainely vrgeth merciemercy, liberalitie, and laying vp of treaſures in heauen: the ſeruice of riches will hauehave ſparing, pinching, niggardlineſſe, and laying vp treaſures vponupon earth. God, and Chriſt, our heauenly Maſter, abſolutely command all his followers to cleaue to him and his Goſpell, with the loſſe of all, yea, euen of their very liues: on the other ſide, riches bind their vaſſals to cleaue cloſe to them, whatſoeuer become of religion, or of their owne ſoules. The holy taske, which God layeth vponupon his ſeruants, is prayer, the exerciſe of the Word and Sacraments, due obſeruation of the Sabbath, holding of an holy correſpondencie and communion with the Saints; ſetting their affections vponupon heauen and heauenly things, and ſuch like: on the contrarie part, riches will giuegive their poore ſlaues no time to minde or attend vponupon ſuch matters: all ſuch workes are blacke-workes, yea loathſome to the ſeruants of Mammon. Finally, God delighteth to finde in his ſeruants an earneſt lingring and longing after his owne preſence, not onelyonly of grace, but of glorie, that they ſhould deſire (according to his will) to bee looſed, and to bee at home with him: but Mammon the great God and maſter of this world, cannot abide that; he lulleth and ſingeth his ſeruants aſleepe by giuing them (with the rich glutton) their conſolation in preſent. So that the wiſe man breaketh into this exclamation, not without cauſe, O death, how bitter is the remembrance of thee to a man that liueth at reſt in his poſſeſſions, &c. In theſe, and many other reſpects, the ſeruice of God and riches cannot ſtand together. A man may ſerue God, and vſe riches, as alſo all honeſt purueyance for them: but ſerue them, that is, to ſet his heart vponupon them, making them, if not the onelyonly, yet the principall obiect of his deſire, hope, confidence, louelove, ioy, feare, ſadneſſe, anger, &c. This thraldome cannot ſtand with the ſeruice of God, iuſtly ſtiled perfect freedome. Hence may wee learne moſt worthy and neceſſarie leſſons; firſt, that except God hauehave our whole ſeruice, hee will hauehave none of it. The old ſaying is, LoueLove and Lordſhip will indure no Partnerſhip: hee profeſſeth himſelfe to be our husband, and that a iealous one; hee cannot beare not onelyonly groſſe idolatrie (as it were ſpirituall Spouſe-breach) but mentall idolatrie, by ouer great louelove of the creatures, and affiance in them. He in like manner is our abſolute Lord to whom alone belongeth all honour and ſeruice, becauſe he alone hath made vsus for himſelfe, and ranſomed vsus moſt miſerable captiues out of the hands of all our enemies, bodily and ghoſtly. Further, wee learne, that then God hath our whole ſeruice, when forſaking all other, wee louelove and cleaue vntounto him alone. For to this end is mention made of fVerſe 24.louing and cleauing, or holding to one Maſter. Now thus to louelove and cleaue to our heauenly Lord and Maſter, is, as we know the tenour of the whole Law, gMat. 22. 36.Thou ſhalt louelove the Lord thy GOD with all thine heart, ſoule, ſtrength, hDeut. 10. 20, and 13. 4.thou ſhalt cleaue to him, &c. It is alſo the condition propounded in the Goſpel to eueryevery Diſciple of Chriſt Ieſus, iLuke 14. 26.If any man come to me, and hate not (in compariſon of mee) father and mother, wife and children, yea, and his owne life, hee cannot bee my Diſciple. It was the exemplaric kIoh. 8. 29.practice of our Sauiour Chriſt ſo to louelove his heauenly father, cleaue vntounto him, and pleaſe him in all things, not doing his owne will. And this, and none other is the end of our being in the ſtate of nature and grace, and of all Gods benefits in hand, and in hope. The ſumme of all, and the maine ſcope or ayme of this parable, is, that for men to ſet their hearts vponupon riches, is plainely to renounce God: for his peremptorie concluſion is, Ye cannot ſerue GOD and Mammon, or abundance. It lyeth eueryevery man in hand therefore very ſtrictly and narrowly to examine himſelfe, whoſe ſeruant he is, leſt, being ſuddenly ſurprized, while he is in the ſeruice of riches, he periſh vnrecouerably, with the louers of this preſent world. And whereas, for the moſt part, men are onelyonly afraid of pouertie, which they dread more then ſickneſſe, infamie, yea, then diſhoneſtie and death it ſelfe: our wiſdome is to feare riches (as lProu. 30. 8.Agur did) as much, if not much more, knowing the danger of them, which few eſcape. Whereof Chriſt himſelfe giueth warning, mMat. 19. 23.How hardly doe rich men enter into the kingdome of heauen? Becauſe it is a moſt hard thing to hauehave riches, and not to truſt in them, not to reioyce in them more then in the liuing God, howſoeuer the heart of man, (deceitfull aboue all things) will not bee brought to ſee and confeſſe it.
In the next place followeth the ſecond branch of couetouſneſſe, or worldlineſſe, conſiſting in ſolicitude, and ouergreat carefulneſſe about neceſſarie ſupplies, what to eate, drinke, or put on: which tractate holdeth to the end of this ſixt Chapter. Wherein (as in the former branch) hee both dehorteth from the inordinate ſeeking of the very neceſſaries of this life: and alſo exhorteth nVerſe 33.to the ſeeking (with might and maine) of the things of a better life. His dehortation is firſt propounded, Ʋerſe 25. and (to driue the naile home to the head, notwithſtanding our toughneſſe and knottineſſe) it is repeated againe and againe, Verſe 31. 34. Secondly, it is vrged by ſundry reaſons of great importance, which wee will take, as they lye in order. He propoundeth it with very great earneſtneſſe, in manner of a concluſion, or inference vponupon his former doctrine, concerning couetouſneſſe, ſtriking heere, at the very roote of that ſinne, putting vponupon it alſo (as his manner is) the weight of his authoritie, oVerſe 25.Therefore I ſay to you, take no thought for your life, what you ſhall eate, or what you ſhall drinke, nor yet for your bodie, what you ſhall put on. In which words alſo is implyed an anſwer to a common obiection, I looke not for great things, my care is onelyonly for foode and raiment. Yea, but (ſaith Chriſt) I forbid you to hauehave your mindes diſtracted euen about theſe neceſſarie things, meate, drinke, apparell; walke with God in your callings, let all your workes be done with all poſſible diligence, faithfulneſſe, and fore-caſt, and there an end, truſt God with the reſt. It is he alone who is able & will giuegive ſuch ſucceſſe and bleſſing, as hee knoweth to bee moſt fitting. His promiſe is, not to leaue and forſake you: your part is to reſt vponupon it, with a calme minde. To doe otherwiſe, is to goe about to take his worke out of his hands, and to ingroſſe all to your ſelues; which you ſhall hauehave ſmall ioy of. But for the better clearing of this point concerning couetouſneſſe (which men are extremely blind in, and are willing to bee blind) know wee that there are three degree of couetouſneſſe, whereby the Deuill faſteneth vponupon men, and hooketh them to himſelfe (as p1. Sam. 2. 14.the Sonnes of Heli did the fleſh out of the Cauldron, with a fleſh-hooke of three teeth; The firſt is the groſſeſt of all, carried after an vnlawfull obiect, as that of Balaam, Achan, Ahab, Iudas, and ſuch like. The ſecond is that, which Chriſt fighteth againſt qVerſ. 1… ▪ 20. &c.in the former branch, which alſo is very foule and groſſe: it is carried after a lawfull obiect (as goods gotten without oppreſſion or fraud any way) but exceſſiuely, conſiſting in heaping, hoording, and making prouiſion for the rRom. 13. 14.fleſh, to fulfill the luſts thereof; as that of the Foole before mentioned, rich to himſelfe, and not to God. The third is that which is heere condemned, carried after a lawfull and neceſſary obiect, without any ſuch exceſſe, but inordinately with carking and caring inſteed of dependance vponupon God, in holy ſilence and ſecuritie. So that the great leſſon, which our Lord Chriſt, in this place, will hauehave vsus take forth, is, ſ1. Tim. 6. 8.Not onelyonly to be content with things neceſſary, as food and rayment, but for thoſe neceſſary things to looke vp to Heauen, and expect them at the hands of our heauenly Father, in reſt and quietneſſe: according to the moſt ſweete word and promiſe of the Lord God, the holy one of Iſrael, tIſai. 30. 15.In reſt and quietneſſe ſhall yee be ſaued: in quietneſſe and confidence ſhall be your ſtrength. This the Prophet oppoſed againſt all vnlawfull meanes vſed by the Iewes, who in their danger depended not vponupon God, but went a gadding into Egypt for helpe. Let vsus, according to Chriſts doctrine, learne to oppoſe it againſt all diſtruſt in Gods Prouidence, againſt all wordly cares, and whatſoeuer diſtraction of mind, ariſing from thence. It is true indeede, that, wee cannot altogether ſhake off the puniſhment, which ſinne hath brought vponupon man, to eate his bread with ſweate and ſorrow; yet as wiſe Bathſheba taught her Sonne uProu. 31 …6.to giuegive wine and ſtrong drinke to him that is readie to periſh, and hath griefe of heart, that hee may forget his pouertie and miſery; ſo let vsus labour to be filled with the Wine of the Spirit, to hauehave our ſoules throughly cheared by Faith and a pure Conſcience (which is to drinke a true health) and that will eaſily make vsus forget, at the leaſt in great part, the labours and ſorrowes of this life. This, xGen. 6. 29.as Noah, will comfort eueryevery good Lamech, concerning the worke and toyle of his hands.
Now let vsus come to the Reaſons briefly. It is not without the force of a Reaſon, that hee is ſo earneſt, charging vsus by his owne authoritie (as we hauehave often heard) who is our great Lord, and Maſter, I ſay to you, take no thought, &c. which is of the more force, becauſe this his charge was not verball, but reall; his whole life being a practice of this his doctrine, for he euer did the workes of him, that ſent him, and tooke no thought for outward things. His firſt Reaſon is drawne from a compariſon, and to put the more life into it, is propounded with a vehement interrogation, Is not the life more then meate, and the bodie then rayment? meaning that God hath giuen the greater, without all carking and caring on our part: wherefore out of queſtion, hee will not ſcotch with vsus for the leſſe. He hath giuen foreign, our eſſence or ſubſtance, hee will not withhold foreign, any neceſſaries, appertayning to our eſſence or ſubſtance: as hee ſeemeth to intimate in the fourth Petition, giuegive vsus this day, foreign our daily bread. God is not like to a Houſe-wright, Ship-wright, or maker of Clockes and Watches, who take no more care of their workes, when they are once finiſhed, but leaue them to others for to repaire, guide, and ſet: but this yPſal. 48. 14.God is our GOD for euer and euer, hee ſhall be our guide vntounto death, as it is in the Pſalme. Wherefore wee are commanded to z1. Pet. 4. 19.commit our ſoules, or ſelues, vntounto him, in well doing as to a faithfull Creator: and ſo let vsus doe, and there reſt.
His ſecond Reaſon is alſo drawne from a compariſon with a note of attention prefixed to awaken vsus from our drouſineſſe, aVerſe 26.Behold the Foules of the Aire, for they ſowe not, neither doe they reape, nor gather into Barnes, yet your Heauenly Father feedeth them: are yee not much better then they? Giuing vsus to vnderſtand, that thoſe foules, infinitely inſeriour to vsus (they were made for vsus) wanting all thoſe meanes, which we enioy, neither are at all regarded of man (as the foules of the Aire are not) yet want they not neceſſary food, but expect and receiue it at the hands of our heauenly Father, eueryevery one in due time. As the Pſalmiſt notably obſerueth bPſal. 145. 15.The eyes of all waite vponupon thee, and thou giueſt them their meate indue ſeaſon: thou openeſt thy hand, and ſatisfieſt the deſire of eueryevery liuing thing. Againe, cPſal. 147. 9.God giueth to the beaſts their food, & to the yong rauens that cry. Againe, dPſal. 104. 21.The yong Lions roare after their prey, and ſeeke their meate from God. How much more then ſhall God, not theirs, but our heauenly Father, looke out for vsus, and furniſh all our needs in due time. And when this commeth out with a note of attention, Behold, it teacheth vsus, that thoſe workes of God, which ſeeme to bee of the loweſt ranke (commonly leaſt heeded) ſuch as the foules of the Aire, and Lillies of the field, are not to be paſſed by, as the manner is, or negligently to bee looked into, but with moſt attentiue heed and conſideration, of eueryevery childe of God, for conſolation, as heere, and for inſtruction. To which end eProu. 6.the practice of the little Emmet is commended and vrged. For if we thinke God, and his diuine vertues, worth the beholding, next to his holy Word, and Sanctuarie, or holy place, it is to be done in his Creatures and Workes, wherein fRom. 1. 20.the inuiſible things of him, euen his eternall Power and Godhead are to be ſeene: not onelyonly in the Sunne, Moone, and Starres, or in gIob 40. 15. & 41. 1.Behemoth and Leuiathan, but euen in thoſe which ſeeme the leaſt, and moſt contemptible of all other, as the Emmet before mentioned, the hProu. 30. 24.Conies, or Mice of the Mountaines, the Locuſts, and Spiders, whoſe ſtrange induſtry and operations, wiſe Agur much admireth. Of which, and infinite ſuch like, that of the Prophet may iuſtly be taken vp, iPſal. 111. 2.The workes of the Lord are great, ſought out of all that hauehave pleaſure therein. To this ſeeking, and pleaſuring in the workes of God, wee are called, both by the manner of creating, in that God made not all at once by his Word or becke (as hee could hauehave done) but by peecemeale in ſixe dayes; that we might follow him, and conſider of eueryevery dayes worke ſeuerally: and alſo by the firſt inſtitution of the Sabbath in the cloſe of all; which beſides other ends, was ordayned to be a day of contemplation, or beholding of God in his workes; as the kPſal. 92.Pſalme or Song for the Sabbath, inſiſting vponupon the Works of the Lord, plainly intimateth. If we could (as dutie bindeth vsus) be brought hereunto, we ſhould then liue in this World, as in an ample and magnificent Temple, furniſhed with moſt beautifull Images, or Laymens Bookes of Gods owne making, to admoniſh and comfort vsus vponupon eueryevery occaſion, and ſhould hauehave no need of Popiſh Images, to that end, directly againſt the expreſſe minde of God, reuealed in his Word. And let me adde thus much more, for the increaſe and confirmation of our comfort heerein; By this compariſon drawne from the vnregarded foules of the Aire, from Sparrowes and Rauens (as wee may ſeec, Luke 12. 6. 24.) wee are taught, that no ſence of our owne vileneſſe, or want of meanes, ought to plucke vsus from reſting vponupon Gods Prouidence, but rather ſend vsus to it. Shall lMat. 10. 29.Sparrowes, ſold ſo good cheape, and rauening Rauens, ſafely reſt vponupon it, in their kind, without all meanes, and not be diſappointed? And ſhall not we, made after Gods owne Image, redeemed by the bloud of his onelyonly begotten Sonne, ſealed by his Spirit vntounto the day of Redemption, to whom it is his good pleaſure to giuegive the Kingdome, doe it much more? The third Reaſon, propounded alſo with a vehement Interroation, doth demonſtrate the vanitie and vnprofitableneſſe of taking thought about outward ſupplyes, mVerſe 27.Which of you by taking thought, can adde one Cubit to his ſtature? What manner of reaſoning this is, Chriſt himſelfe ſheweth elſewhere, nLuke 12. 26.If then yee be not able to doe that which is least, why take yee thought for the reſt? So that hee maketh it a reaſoning from the leſſe to the greater: to be of tall, or lowe ſtature, conferreth little, or nothing, to a comfortable life; yet are wee not able by any ſolicitude or carefulneſſe to mend our ſelues therein any whit. All that wee can doe, is, to vſe the meanes, which God hath appointed to that end, by taking ſuſtenance, and preſeruing our health ſo much as in vsus is, and to leaue that increaſe of our ſtature and of our childrens, to God alone: ſo in like manner are we, for competencie and ſuffizance in outward things, to vſe the beſt induſtrie and prouiſion that wee can, and then in faith and holy dependance to expect the ſucceſſe from God, oProu. 10. 22. Deut. 8. 17, 18. Pſal. 127. 1.whoſe bleſſing onelyonly maketh rich, and giueth content. The ſhort is, that as our ſtature, ſo our ſtate of life commeth meerely from the hand and appointment of Almightie God. That notable compariſon, which Irenaeus taketh vp to illuſtrate the doctrine concerning the communion of Saints, may well bee taken vp in this caſe: As one lumpe and one loafe cannot bee made of drye wheate, without moyſture, ſo neither can wee, being many, be made one in Chriſt, without the water which is from heauen. In like manner, how wiſe and working heads ſoeuer men hauehave, and what meanes and indeauours ſoeuer they vſe, yet the lumpe or leafe of thrift cannot be kneaded or raiſed vp, without liquor from heauen, that is, without Gods bleſſing. Where that is wanting, great husbands with all their great trauell and cares, doe but as bowlers, who crye rub, rub, and bend their body which way they would hauehave their bowle to goe, but all in vaine.
Hitherto our Lord Chriſt, pVerſe. 25. 26, 27,hauing earneſtly taxed men for torturing their minds about neceſſarie foode, doth now the like about rayment, qVerſe 28. 29, 30.And why take you thought for rayment? conſider the Lillies of the field, how they grow; they toile not, neither doe they ſpinne, &c. vſing the like vehement interrogation, and vndeniable reaſoning from the compariſon of the leſſe, as before. And heere alſo in ſo low a degree, that it ought to make vsus aſhamed of our vnbeliefe, to hauehave the leaſt miſtruſt, that hee ſhould not cloathe vsus, who cloatheth the Lillies, not of the garden onelyonly, which are regarded of men, but of the fields, which no body looketh after; whoſe beautie and brauerie hee maketh to goe beyond Salomons, the mirrour of maieſtie and magnificence: which thing he calleth vponupon vsus to conſider, and diligently meditate on. Shall God, our heauenly father, ſo cloathe the graſſe, which is to day, and to morrow is caſt into the furnace, or elſe otherwiſe ſoone withereth, and dyeth away? and ſhall hee not much more cloathe vsus, for whom hee hath made theſe and all other things, and whom, out of his rich merciemercy and grace, hee hath cloathed with his ſonne Ieſus Chriſt, the Lord of glorie. Let vsus ſtay here a little and obſerue well, and lay to heart, how irreligious and abſurd this carefulneſſe about apparell muſt needs bee: Since it is not onelyonly againſt our Lord and Maſters moſt earneſt prohibition, but againſt a more ſure word and ordinance of Almightie God, then that of the Lilies (if anything can be more ſure:) For they, being in appearance dead in Winter, yet by vertue of Gods operatiue rGen. 1. 11.word, grow againe in the Spring, and without their labour and ſpinning are ſo arrayed, as Chriſt here ſpeaketh. Wee hauehave, for this purpoſe, the word of the ſame God, in a farre more excellent maner, both his vocall word, promiſing ſPſal. 34. 10.that they which ſeeke the Lord, ſhall not want any good thing: auouching alſo, that hee tDeut. 10. 18.loueth the ſtranger (who of all other is moſt to ſeeke) giuing him food and rayment: and his operatiue word alſo, in making good that promiſe from time to time; as we ſee in our firſt parents, uGen. 3. 21.whoſe nakedneſſe he cloathed; in Iacob, xGen. 28. 20. and 32, 10.whoſe petition for bread to eate, and rayment to put on, God moſt graciouſly and plentifully anſwered; in the Iſraelites, yDeut. 8. 4. and 29, 5.following him through the barren wilderneſſe, to whom moſt miraculouſly he did the like fortie yeares together. To let this paſſe, obſerue heere by the way, how kindly a checke is giuen to all vanitie and exceſſe of apparell: for when nice and vaine-glorious fooles hauehave euen ſtrained to goe as farre as euer they can, either in ſtrange and new fangled faſhions, or in ouer great coſtlineſſe, or in ſpoyling precious time by curious tricking and trimming of their earthly maſſe or lump of fleſh, in ſetting their ruffes, ſtarching, tooting into the glaſſe, laying out their haire and breſts, and many ſuch like gewgawes, they come farre ſhort, not onelyonly of ſome of their compeeres, and greaters eſpecially, but of many very baſe creatures, which ſurmount them, yea, goe beyond Salomon himſelfe, who in his lawful and warrantable pompe out-ſtripped all others. And whereas hee ſhaketh them by the ſhoulder as it were, ſaying, O yee of little faith, it is indeed a ſharpe reprehenſion, iuſtly deſerued on their and our parts, when inſtead of depending vponupon the diuine promiſe and prouidence, wee fall to this demurre about apparell, or any other thing of the like nature: yet for all that, it may bring ſweet conſolation to the humble and broken hearted, trembling at the word of God; in that Chriſt rebuketh his Diſciples and followers indeed, for the weakeneſſe of their faith (ſo Matth. 8. 28.) but reiecteth them not for it: he rather animateth and ſtrengtheneth them. It is a more bleſſed thing to hauehave that foreign, or zRom. 4. 17. 18ſtrong faith that was in our father Abraham: notwithſtanding, if poore Chriſtians be not ſo happie as to bee carried vnderunder full ſailes, at all times, but muſt content themſelues with a fainter gale, they are not to bee diſcouraged, becauſe the God of truth accepteth of truth and ſinceritie: Neither is it the degree of faith, but Chriſt the obiect, that maketh the beleeuer acceptable. Yet that no man deceiue himſelfe, know we, that where this life of true faith is, how infirme ſoeuer, there cannot but be the breath of prayer in ſome degree for daily increaſes; there muſt needes bee ſome heat of charitie and zeale, ſome ſence alſo of our owne vileneſſe and ſpirituall wants, as of Gods mercifulneſſe, (except in a deſertion or ſpirituall ſwoune, when contrarie to ſence, wee are to beleeue, and with Chriſt himſelfe to crye, My God, my God, why haſt thou forſaken mee) there is with all motion, and aHebr. 6. 1.ſtriuing to goe on vntounto perfection. To which end, there cannot but accompanie and inſatiable hungring and thirſting after righteouſneſſe, and ſo a continuall clinging to our Lord and Sauiour Ieſus Chriſt in the meanes: as wee ſee in the weake Diſciples bIohn 6. 48.Maſter, to whom ſhall wee goe? thou hast the words of eternall life. This hauehave I thought good to point vntounto by the way: let vsus now proceede. To ſet yet a ſharper edge vponupon it, and to ſtirre vp our dull and diſtruſtfull hearts to more often and ſerious meditation of this weightie point, he repeateth his exhortation and addeth two reaſons more againſt diſtruſtfull and anxious looking after foode and rayment. His repetition is in another forme, very ſignificant: for thoſe carers and carkers about outward things are broght in vttering their own diſtruſtful thoughts, ſauouring of ſome ſpice of Atheiſme. For as if they had no God to prouide for them, or as if all the promiſes of God were moone-ſhine in the water, they ſay, cVerſe 31.What ſhall we eat? what ſhall we drinke? or wherewith ſhall we bee cloathed? as doubting how it may or can be, all meanes failing, either by loſſes, deadneſſe of trading, increaſe of charge, olde age, ſickneſſe, perſecution, and ſuch like diſaſters. So did the children of Iſrael in the wilderneſſe, when for their probation and tryall, they were ſomewhat hard put to, the next was, Where ſhall wee hauehave water to drinke? who ſhall giuegive vsus fleſh to eate? dPſal. 78. 19.Can God furniſh a table in the wilderneſſe? would to God wee had dyed in Egypt, &c. When their armes were too ſhort to helpe themſelues, poore wretches, they could not ſee how the arme of the Lord could bee long enough to doe it: which diſeaſe, who is it, that (knowing his owne heart) findeth not in corrupt nature, when tentations of this nature fall out to bee heauie and frequent. Wherefore as Chriſt rouzed vp his Diſciples in another caſe, eMat 26. 41Watch and pray leſt yee enter into tentation: the ſpirit is willing, the fleſh is weake: ſo are wee eueryevery one of vsus to rouze vp our ſelues in this very caſe. We little thinke, eſpecially while we enioy the world at will, how wicked wee ſhall finde our rebellious and vnbeleeuing hearts in the day of tryall (which few or none eſcape at one time or other) let eueryevery one call to minde how he hath found it at any time heretofore, when it hath gone very hard with him, whether he were not then at his wits end in a manner. And though he brake not out into ſuch loude and paſſionate ſpeeches; yet whether his heart were not full of diſtraction, fretting, and murmuring, but rather (as it ought to bee) by reſting vponupon God, and humbling himſelfe vnderunder his correcting hand, hee gaue glorie to God, making him his onelyonly ſanctuarie and repoſe. In ſumme, our Sauiour Chriſt, in theſe often repetitions, commendeth this vntounto vsus, as an high and neceſſarie point of wiſdome and dutie, not to ſuffer our mindes to bee troubled or royled (as it were) with the ſence of preſent want or expectation of future euents, but fIohn 11. 9. and 9, 4.walking in the day, and doing the worke of eueryevery day, while it is day, to waite vponupon God with a quiet minde, gPſal. 123. 2.as the ſeruant vponupon his Maſter, the hand-maid vponupon her Miſtreſſe. The better and more able Maſter wee hauehave, the more ſtedfaſtly ought wee to doe it; we ſhall find in experience, this to be the beſt ſugar and water to cure the fret in the belly of our ſoules.
The two reaſons follow; whereof the firſt is, hVerſe 32.for after all theſe things ſeeke the Gentiles, or rather ouer ſeeke them, as the originall word ſignifieth. They make this the onelyonly or principall care, what to eate, drinke, and put on: becauſe their happineſſe is bounded within the narrow compaſſe of this periſhing world: more they know not (poore ſoules) and therefore can looke no higher; As appeared in the old world, and in the Sodomites, who iLuke 17. 26, 27, 28.did eat and drinke, married and gaue in marriage, bought, ſold, built, and planted, hauing their minds wholy taken vp, and inthralled therewith. Wee learne hereby, that it is meerely heatheniſh, and to bee abhorred of Chriſtians, to hauehave our minds turmoyled and tortured about worldly ſupplies, which wee ought to put God in truſt withall. To what end hauehave wee learned Chriſt, if his bleſſed doctrine and practice can beare no more ſway with vsus herein? How doe wee profeſſe the hope of an heauenly inheritance, if vponupon Gods promiſe and perpetuall experence of his mercifulneſſe and truth, in prouiding for his owne, we bee no more ſecure of our earthly ſuſtenance, then they. The Apoſtle would not hauehave vsus k1. Theſ. 4. 13.mourne for the dead, as men without hope; and ſhall wee, profeſſing our faith and hope to be in God, be of no better practice or comfort about theſe ſmalleſt matters, then the very Pagans, who lEph. 2. 12.are without GOD in this world? The ſecond reaſon is drawne from the knowledge or regard of God; your heauenly Father knoweth that you hauehave need of all theſe things; meaning, that hee knoweth perfectly, and that with more then a Fatherly reſpect and regard of vsus. For ſtiling him our heauenly Father, (becauſe his glory chiefly ſhineth there) he would hauehave vsus to vnderſtand, and remember, that hee is moſt willing and able to ſuccour vsus, in all extremities, (as Parents, in high place, can and doe their children.) So that wee are heere taught to ſtay our ſelues in the greateſt temptations of this nature, with this meditation, which can neuer faile, or deceiue vsus, That God, our heauenly Father, is priuie to all our needs, and that he hath the greateſt power, and propenſitie alſo to relieue and helpe vsus, and will doe it alſo in due time, when it may doe vsus moſt good. If this comfort were ſeated in our breaſts (as it ought to be) wee might ſafely ſing careaway, and take vp that of the Prophets, mPſal. 3. 5. & 4. 8.I will both lay me downe in peace, and ſleepe (whatſoeuer ſtreights I be in for the preſent) becauſe thou, Lord, onelyonly ſuſteineſt mee, and makeſt mee dwell in ſafetie. Whereas, contrariwiſe, the ſtaggering heerein is the cauſe of all diſcomfort, and euen of deſpaire, and death it ſelfe: for n2. Cor. 7. 10.worldly ſorrow, arriſing from thence, cauſeth death. Thus wee ſee what patheticall Inhibitions and Reaſons this diuine Teacher hath vſed, to beate vsus from the inordinate ſeeking of the very neceſſaries of this preſent life.
In the three and thirtieth Verſe he interlaceth an exhortation to ſeeke the things of a better life; But firſt ſeeke the Kingdome of GOD, and his righteouſneſſe, (annexing, for our incouragement, an ample promiſe thereto,) and all theſe things ſhall be miniſtred vntounto you. Wherein, becauſe contraries are cured by contraries, he laboureth to draw men from vndue, yea, vngodly carefulneſſe about earthly matters, by ſtirring them vp to moſt due, religious, and neceſſarie carefulneſſe about heauenly. As Phyſicians, to ſtay the inward bleeding, by reaſon of ſome rupture in the bodie, vponupon a veine: ſo Chriſt heere, to ſtay our ſpirituall bleeding, and languiſhing, by reaſon of that fearefull rupture of couetouſneſſe, or worldly carefulneſſe, openeth a veine, as it were, to turne the bloud of our ſoules quite another way. He taught vsus before oVerſe. 10.to pray for the comming of the Kingdome of GOD, that is, for the ſetting vp, and aduancement of his Kingdome of Grace vponupon Earth, and manifeſtation of his Kingdome of glorie in Heauen; but eſpecially for the aduancement and inlargement of the much expected Kingdome of the Meſſiah, then beginning to appeare, whereby the Name of God was chiefly to be hallowed, or glorified; which glory of God is (as we know) the Alpha and Omega, the beginning and the end of our whole life, and eueryevery action of it. Wherefore this Kingdome of God, being the primary meanes of it, is primarily before, and aboue all other things, not onelyonly to be ſued, but to bee ſought for; knowing, that ſuing, without ſeeking, is idle, as ſeeking without ſuing to God by Prayer, is preſumptuous, and ſpeedeth thereafter. Againe, as this Kingdome of God is to be ſued, and ſought for, ſo his righteouſneſſe, *1. Iohn 3. 23. & 5. 3.or doing his will by Faith in Chriſt Ieſus, and Charitie expreſſed by obedience to all his Commandements. So that his preſent exhortation is thus much in effect, Inſteed of hauing the World, and the things of the World in chace (as moſt hauehave) carking and caring about this preſent life onelyonly, to no purpoſe, God knoweth, but to their extreame annoyance, and vtter vndoing, if God be not mercifull vntounto them; to make the Kingdome of God and his righteouſneſſe their gaine and ſport, imploying all the powers and faculties of their ſoules and bodies in the purſuite of it, ſtudying and labouring by all meanes, that the Goſpell and Church of Chriſt (commonly in the New Teſtament called the Kingdome of God, and of Heauen) may ſpread, and be glorified, and that obedience of Faith at all hands, eſpecially of their owne ſelues, may bee yeelded thereto, more and more. Now if men knew the gift of God, and what it is to hauehave him reigne in them, and ouer them, by his Sonne, Spirit, Word, and Ordinances, there would bee no great need to vſe many Reaſons to perſwade hereunto. The more is it to bee lamented, that inſteed of this ſeeking the Kingdome of God, and his Righteouſneſſe in the firſt place, the Cart is ſet before the Horſe, and the World, with the luſts of it, muſt firſt be ſerued, Quaerenda pecunia primum, virtus post nummos: Money and things of like nature muſt hauehave the primacie; Religion and vertue find, for the moſt part, the poore Chriſtians entertainment, pIam. 2. 3.ſtand thou there, or ſit heere vnderunder my footſtoole. And againe, whereas Chriſt putteth the Kingdome and Righteouſneſſe of God together, and it holdeth in this eſpecially, What GOD hath ioyned together, let no man put aſunder, a moſt impious Diuorce of theſe is commonly attempted, (attempted, I ſay, not made, that cannot be) to ſeeke, hauehave, and hold his Kingdome, without his Righteouſneſſe. As when Boaz qRuth. 4. 7.made offer of Elimelechs Land, the next Kinſman anſwered, I will redeeme it: but when the condition was added, What day thou takeſt the Land, thou muſt take Ruth the Moabiteſſe to wife, to rayſe vp the name of the dead, vponupon his inheritance, that made him ſhrinke in the wetting: I cannot redeeme it (ſaith he) leſt I marre mine owne Inheritance: ſo let an offer of Chriſt, our Sauiour, of forgiueneſſe of ſinnes, and of euerlaſting life, through Faith in his name, be made; many are moſt readie to ſtrike vp a match: but tell them, what day they meddle with Chriſt, they muſt meddle with his Righteouſneſſe, r2 Cor. 5. 17.they muſt turne new creatures; howſoeuer they dare not profeſſedly diſclaime, yet inwardly they ſhrug at it, and are readie to plucke off their ſhooe, and giuegive it to any that will take it: ſRuth. 4. 7.they will not marre their Inheritance, by parting with their paultry profits and pleaſures.
But let vsus now come to ſee wherein this ſeeking chiefly conſiſteth. Firſt, vndoubtedly in ſearching for the knowledge of it, who Chriſt Ieſus is, and what hee hath done for the ſaluation of man, what that great myſtery of godlineſſe is, t1. Tim. 3. 16.GOD manifeſted in the fleſh, iuſtified in the Spirit, ſeene of Angels, preached vntounto the Gentiles, beleeued on in the World, receiued vp in glory. This moſt admirable myſterie is, before and aboue all things to bee ſought, and looked into, and all things to bee accounted no better then droſſe and draffe, in compariſon heereof. The meanes which God hath ſanctified for this purpoſe are (as wee hauehave beene taught) to bee aſſiduous and conſtant in ſearching the holy Scriptures, and ſitting at the feet of the faithfull Preachers, to heare their doctrine.
Secondly, it conſiſteth in the effectuall ſeeking after the participation, and enioying of this bleſſed Kingdome; ſo that we know our ſelues truly infranchiſed therein, and bee able out of infallible ſence, or (at the leaſt) apprehenſion of Faith, to ſay with the Apoſtle. uPhil. 3. 20.Our conuerſation, or Bu…geſhip, is in Heauen. This is done when the holy Word or Goſpell xHeb. 4. 2, 3.is mixed with Faith in them, that heare it: for we, which hauehave beleeued, doe enter into reſt. This Faith, with the daily increaſe of it, is to bee ſought after with might and mayne, as in a matter of life and death.
Thirdly, this ſeeking conſiſteth in our vttermoſt indeauour to ſpread & inlarge this Kingdom, eueryevery one according to his gifts and calling. Worldly men runne themſelues out of breath, to ioyne houſe to houſe, and land to land, that, if it were poſſible, they might dwell alone vponupon earth, And the Scribes and Phariſies compaſſed Land and Sea, to make a Proſelyte: ought not then the Burgeſſes of this heauenly Kingdome be ſharp-ſet vponupon the inlargement and aduancement of it? Accounting it their ioy and crowne, yea, the very life of their life, to winne many to Chriſt Ieſus, their Lord and Souereigne, to ſee the Goſpell, which is the Sword or Scepter of his Kingdome, to y2. Theſ. 3. 1.hauehave free paſſage, and to be glorified. Surely this is, and ought to bee the mayne ſtudie and indeauour of all true ſeekers; of the Clergie, as of the Miniſters of Chriſt, and Stewards of the myſteries of God; of priuate men and women, as of helpers to the Faith. Queſtionleſſe, if the Prophet and people of God were ſo affected to the earthly Ieruſalem (the onelyonly Mart, & Staple of true Religion in thoſe dayes) that they ſolemnely profeſſe and proteſt, zPſal. 137. 5, 6.If I forget thee, O Hieruſalem, let my right hand forget her cunning: if I doe not remember thee, let my tongue cleaue to the roofe of my mouth, if I preferre not Ieruſalem aboue my chiefe ioy: wee ſhould infinitely ſtand more tenderly affected to the heauenly Hieruſalem, to the Citie or Kingdome of the liuing God, to ſeeke the good of it, by the propagation of the moſt glorious Goſpell of Chriſt Ieſus, alwayes, by all meanes, grieuing at the contrary.
Fourthly and laſtly, our ſeeking of it conſiſteth in ſeeking how to grace, beautifie, and adorne (ſo much as in vsus is) the Goſpell and Church of Chriſt, by the ſhining brightneſſe of a right Chriſtian conuerſation, aMat. 5. 16.according to that which wee heard before. This is that righteouſneſſe of the Kingdome heere mentioned, which ſerueth as a notable lure to draw many to the louelove and obedience of the Goſpell. So that firſt to ſeeke the Kingdome of God, and his righteouſneſſe, is to vſe all diligence, (whatſoeuer become of vsus, and of all other things) to know, participate, inlarge, and adorne his bleſſed Goſpell, and the refined eſtate of his Church and People, by the comming of his Sonne, the promiſed Meſſiah into the world. And withall, ſo demeaning our ſelues, as his dutifull ſubiects vponupon earth, to reſt ſweetly in hope and expectation of that moſt glorious life and immortalitie, which is reſerued in heauen for vsus. The promiſe annexed, is, And all theſe things ſhall bee added vntounto you: as when a grand Mannour is made ouer to any, all the royalties paſſe with it: ſo this inheritance, incorruptible, vndefiled, and that fadeth not away, being once aſſured to vsus by our heauenly father, the pettie matters of this life cannot but attend vponupon it. bLuke 12. 32.Feare not little flocke (any want of foode or rayment) for it is your Fathers good pleaſure to giuegive you the Kingdome. So that howſoeuer this be a paradoxe, or ſtrange opinion to the world, yet among them that are perfect (as the Apoſtle ſpeaketh) it muſt be receiued and acknowledged as the wiſdome of God, and an infallible truth, That the onelyonly ſure way to get ſufficiencie of all needfull ſuccours for this tranſitorie life, with the cheerefull vſe of them (which few hauehave) and a clauſe of warrantize againſt all danger, is, byc Mat. 22. 29. ſeeking the Kingdome of God, and his righteouſneſſe. If there bee any demurre about this moſt cleare point, it is (as was ſaid to the Sadduces) becauſe men know not the Scriptures, nor the power of GOD. For wee know that the holy Scriptures affoord infinite promiſes of this kinde, and in like manner, infinite examples of Gods prouident and powerfull purueyance for his owne people, in all ages; as for the Patriarkes, while they were ſoiourning in the Land of Canaan and Egypt; the Iſraelites in the wilderneſſe; Dauid dPſalme 23.in all his diſtreſſes; for Eliah, by Ranens; the widow of Sarepta, by drawing out the meale in the barrell, and oyle in the cruſe; the poore widow of one of the ſonnes of the Prophets, e2. King. 4. 1, 2.by a ſtrange multiplication of oyle; for Ioſiah, fIerem. 22. 15.who did eate and drinke, and it was well with him, doing iudgement and iuſtice; the followers of Chriſt in the wilderneſſe, fed and ſatisfied two ſeuerall times; his Diſciples gLuk. 22. 35, 36going forth at his bidding, without purſe, ſerip, or ſhooes; to let paſſe other examples which are innumerable. There is no faithfull man or woman, ſeeking the Kingdome and righteouſneſſe of God in truth, and perſeuering therein, that hath not experience in ſome degree of the performance of this moſt gracious promiſe, at one time or other; howſoeuer God exerciſe their faith and patience for a ſeaſon.
In the laſt place, to taxe our great propenſitie to this ſinne of diſtruſtfulneſſe, and to beat vsus yet more throughly from it, he addeth a third repetition of his fore-going prohibition, inferring it vponupon his former promiſe to this effect, Since God hath paſſed his word, that all theſe things ſhall be added to the ſeekers of his Kingdome and righteouſneſſe. hVerſe 34.Take therefore no thought for tomorrow, that is, not ſo much as for the time neareſt at hand, but truſt God with it. Doe the worke of eueryevery day on the day, vſe withall the beſt prouidence and forecaſt that you can, eate, drinke, and be cloathed, according as God hath bleſſed you, doing alſo what good you can, to all, and there an end. Torture or vexe your ſelues no further about future euents or ſupplies: if thou beleeueſt that God is thy God, and heauenly father, that hee will not leaue thee nor forſake thee, according to his free and mercifull promiſe, (which aboue all things is to be beleeued,) beleeue, that hee which looked to thee, and fed thee to day, will doe the like tomorrow: and though hee ſeeme not to doe it, yea though hee kill thee, yet with patient Iob, reſolue to truſt in him, according to thy bounden dutie. Many hauehave befooled themſelues for truſting in God too little, but neuer any for truſting in him too much, and for not leaning to their owne wiſdome. The rule for the due obſeruation of the Sabbath, may, and ought, in ſome ſort, to take place herein, that which cannot bee done before nor after, and yet is neceſſarie to be done, muſt bee performed euen vponupon the Sabbath; otherwiſe to bee put off: ſo that care or prouiſion for tomorrow, or the time to come, bee it long or ſhort, which cannot indure leiſure, is preſently to bee made, as in ſummer againſt winter, in youth againſt olde age, in ſingle eſtate, againſt marriage, which is full of charge; in breeding time (which many bruite creatures neglect not) againſt bringing forth, &c. But where no ſuch vrgent neceſſitie appeareth, there to leaue eueryevery thing to the owne time and place, letting tomorrow alone with his owne care and worke, as our Sauiour Chriſt heere moſt elegantly ſpeaketh. To doe otherwiſe, is to double our burthen, when the ſingle alone lyeth very hard and heauie vponupon our ſhoulders. The morrow ſhall take thought for the things of it ſelfe; ſufficient vntounto the day is the euill thereof: which affordeth this leſſon vndeniably vntounto vsus, That ſorrow and labour is eueryevery dayes portion to eueryevery man, according to Gods iudiciarie ſentence in the beginning, iGen. 3. 17.In ſorrow thou ſhalt eate of it (meaning, of the fruits of the earth) all the dayes of thy life. This holdeth much more in the faithfull, who beſides the common cup, whereof all muſt needes drinke, hauehave a ſpeciall one mingled to them for their chaſtiſment, tryall of their faith, and quickning in well-doing. Paul and Barnabas, kAct. 14. 22.confirming the ſoules of the Diſciples, and exhorting them to continue in the faith, aſſured, that wee muſt through much tribulation enter into the Kingdome of GOD. What follie and madneſſe is it then for vsus, by taking forbidden thought about the neceſſaries of this life, to adde yet more to the heape or pile of thoſe vnauoideable euils, which by Gods vndiſpenſable appointment, follow both nature and grace; As if a man in a hot burning feuer, or vnderunder the ſtrong paines of the ſtrangurie, winde-colique, or gout, ſhould wilfully increaſe his diſeaſe by euill dyet and ſurfeiting. We may againe then breake forth into that holy exclamation of the beloued Diſciple, (which can neuer be taken vp too much) heere is the patience and the faith of the Saints: heere is extreame need of both theſe; of pati…nce, to beare with a quiet minde (as hauing offered our ſelues in ſacrifice to God) the daily troubles of this life, or pilgrimage, lGen. 47. 9.the dayes whereof are few and euill, mIob 14. 1.of ſhort continuance, and full of miſeries, as Iacob and Iob eſpecially pitifully complaineth. As flyes ſwarme about any raw or tender part of the bodie, and though they bee ſcared away, yet returne againe, or others in their roome: ſo doe theſe troubles and miſeries continually ſwarme about our wounded and tender ſoules, ſo that though there bee a reſiſtance, and chaſing away of them in part, through Gods good grace, yet will they, or a new ſupply returne to vexe one way or other, continually and inceſſantly; the end of one affliction prouing (for the moſt part) the beginning of another. Wherefore wee hauehave euer need of patience, it muſt be of daily and hourely vſe, as the very garments which wee weare, for couering and defence: without it, wee may not ſet our foot ouer the threſhold, nor venture our ſelues into companie or buſineſſe. Grant Lord, that this nIam. 1. 4.patience may hauehave her perfect worke, that wee may bee perfect and intire, wanting nothing. But aboue all the faith of the Saints is neceſſarie both to beare vp their patience by the helpe of hope, expecting the heauenly reward, apprehended by faith: and alſo to put life into all this moſt holy, comfortable, and infallible doctrine of our Lord and bleſſed Sauior, againſt worldly carefulneſſe, and concerning Gods diuine prouidence and prouiſion for vsus in all our needs; which wee are commanded many times ouer to reſt vponupon, without doubting and wauering. Without which faith it will all turne into ſmoke, and our ſelues at the length bee turned into the fire, that neuer ſhall be quenched. And this ſhall ſuffice for this Tractate, or Chapter.