Expositions Upon Matthew 1-10, Treatise · Chapter 6 · Section 17
Means.
1 Commit all your endeavours to God in Prayer, to be proſpered and ſucceeded by him, Phil. 4.6. In nothing be carefull but in every thing let your requeſt be made known to him. When you have commended the matter to God in Prayer, then let the peace of God keep your hearts, v. 7. Prov. 16.3. Commit thy work unto the Lord, and thy thoughts ſhall be eſtabliſhed.
2 Exerciſe faith in the promiſes, Heb. 13.5. I will never leave thee, nor forſake thee, 1 Tim. 4.8.
3 Covet not multitudes of buſineſs, for much buſineſs creates many cares, and ſo much the more when thy charge is but little.
4 Conſider, though God taketh care for all creatures, Pſalm 104.27. 145.15. 147.8, 9. He giveth to the beaſt his food, and to the young Ravens which cry, yet his care for them not comparable to the care he hath for his children. 1 Cor. 9.9. Doth God take care of Oxen? Yes he doth, but not comparatively. See Deut. 11.12.
5 The vanity and unprofitableneſs of all our carking cares; which of you by taking thought can adde one cubit to his ſtature? Matth. 6.17. Pſal. 127.2. It's in vain to riſe early and go to bed late: Except the Lord build the houſe, and except the Lord keep the city the watchman waketh but in vain.
6 Conſider the unceſſancy of Gods care for us. The Land whither ye go to poſſeſs is a Land of Hills and Valleyes, and drinketh water of the rain of Heaven. A Land which the Lord thy God careth for, the eyes of the Lord thy God are alwayes upon it from the beginning of the year unto the end of the year, Deut. 11.11, 12. Pſal. 40.5. Thy thoughts which are to us-ward they cannot be reckoned up in order unto thee. If I would declare and ſpeak of them they are more then can be numbred, 1 Pet. 5.7. Caſting not onelyonly ſome, but, all your care upon him, why? He careth for you.
V. 26. Behold the fowls of the ayr, for they ſow not, neither do they reap, nor gather into barnes, yet your heavenly Father feedeth them. Are ye not much better then they?
Here's a ſecond Argument to diſſwade from carking care, from the leſs to the greater; your Father nouriſhes the fowls, much more will he nouriſh you. Behold the fowls of the Ayre. He makes a diſtinction betwixt poultry and houſe fowls which are cared for by men, and fowls of the Ayr which are not cared for by men, Pſal. 147.9. Job, 39.3. Luke inſtanceth in the Ravens, which men are ſo far from caring for, that they hate them, Luk. 12.24. Chriſt compares men, not to Oxen but to Birds, that he may teach us as birds to fly from earth to heaven.
They neither ſow, nor reap, nor gather into barnes] They neither ſowing, nor reaping, are directed by the providence of God where there is food, and they thrive more then thoſe which are nouriſhed by the care of man. Yet is this no ground to patronize idleneſs, that becauſe the fowls neither plow nor ſow, therefore we muſt not, for the proportion is not in this, that they labour not, but in this, if God take care for more baſe creatures, much more for thoſe which are more excellent.
In all likelihood the fowls making no proviſion in ſummer, ſhould ſtarve in winter, yet experience teaches that they are fatter in winter then in ſummer.
Obſ. Its our duty now and then to look upon the creatures.
2 Its no diſparagement to the providence of God to have a care of the fowls of Heaven, Matth. 10.29, 30.
3 As the care of God reaches to the fowls of heaven, ſo much more to his children, for he that is their Creator, is thy Father.
V. 27. Which of you by taking thought can adde one cubit to his ſtature?
Here is a third reaſon againſt carking care taken from the vanity of all ſuch carking: we by all our caring cannot adde any thing to the ſtature of our body, no more can we adde any thing to the meaſure of our eſtates which providence hath appointed us to come to.
Beſides, men through their pride are ready to aſcribe all their gettings to their care and diligence, hence Chriſt ſhows that all our care without Gods bleſſing is as vain as if a dwarf ſhould think to adde to himſelf the ſtature of a tall man. As God hath meaſured every man the meaſure of the ſtature of his body, ſo hath he meaſured to every man the ſtature and meaſure of his eſtate.
By taking thought] Thought-taking or ſollicitude is the ſickneſs or diſquietneſs of the mind by immoderate thinking.
Can adde to his ſtature one cubit] A cubit is the length of the arme from the bending of it to the end of the middle finger: now every man rightly formed, as ſome obſerve, is four Cubits of his own Cubits high, and four Cubits broad: if he ſtretch forth himſelf in breadth, he is as it were four ſquare, now by all his carking he is not able to adde a fifth.
Obſ. 1 God hath ſet down the meaſure of eſtate which he hath appointed for us. Prov. 22.2.
2 We by all our carking cannot go beyond this meaſure, Pſal. 75.6, 7.
3 Immoderate carking thoughts do not better us as to our outward condition.
V. 28, 29, 30. And why take ye thought for rayment? Conſider the Lillies of the field how they grow, they toyl not, neither do they ſpin, and yet I ſay unto you, that Solomon in all his glory was not arrayed like one of theſe. Wherefore if God ſo cloth the graſs of the field, which to day is, and to morrow is caſt into the oven, ſhall he not much more cloth you, O ye of little faith?
A fourth reaſon againſt carking, which is, God hath no leſs care of clothing us then of feeding us, therefore let us not carke. Chriſt proves it from the Lillies and flowers which are beautifully adorned, not by their own care or labour, for they neither toil nor ſpin, yet are they yearly new clad. Therefore will he much more cloath his children. If he cloath the graſs ſo, which is made to grow onelyonly for the cattel, or for the oven or fire, or for dung, how much more will he cloath man, which is born to great things, to worſhip God, to hold forth his name, and to have an everlaſting life? Note Chriſt ſpeaks not of garden Lillies and flowers, which have mans induſtry beſtowed upon them, but of field Lillies.
Solomon in all his glory was not arrayed like one of theſe] Meaning when he ſat upon his Ivory Throne covered over with gold, 2 Chron. 9.17, 18.
1 Becauſe Solomons glory was artificial, the rayment of Lillies and flowers was natural. Chriſt mentions Solomons garments, becauſe probably it was white and pourtrayed with Lillies, for Princes uſed to wear white garments, Eccleſ. 9.8. and for ſculpture of garments with Lillies, ſee it in Pauſanias in Eliacis, cap. 5. Marcellinus, lib 14. So that Chriſt preferrs the beauty of Lillies before Solomons cloth of ſilver garments which were woven with Lillies, becauſe the one was natural and the other artificial. Art is onelyonly natures ape, now as an ape imitates a man, but can never do actions ſo perfectly as a man, no more can art equal nature. Art is as it were the point or ſhadow of nature.
Beſides, what hath ſuch an orient colour as ſome kindes of gilly-flowers, and Tulips?
What Purple comes near the Violet, and what ſo white as the Lillie? What Princes garments like the Peacocks ta…l?
But that wherein all artificial things come ſhort in is that they want life.
So excellent doth Chriſt judg theſe, that he compares himſelf to the Roſe of Sharon and Lilly of the Valleys. Song 2.1. By the way Chriſt lets us ſee what mean things, ſilken, golden and purple Garments are; wherein many pride themſelves.
Shall he not much more cloath you, O ye of little faith] q. d. If he cloath ſuch baſe creatures with ſuch glorious array, will he not then cloath you? And therefore it argues your faith to be weak that ſo much cark about theſe things; ſeeing Gods promiſe is no leſs true concerning food and raiment than concerning remiſſion of ſins.
Queſt. Whether from Chriſt his vilifying of Apparel it be lawfull to wear any coſtly Apparel, ſuch as Solomon did?
Anſw. If theſe ornaments might not be worn, why hath the Lord given them? for perſons of great quality it is. Joſeph had a ring on his finger, and a chain of gold about his neck, Gen. 41.42. Mordecai was arrayed in violet colour, as the margin reads it, and white, and with a great Crown of gold, and with a garment of fine linnen and Purple. Eſth. 8.15. Daniel was cloathed with Scarlet, and with a Chain of Gold about his Neck, Dan. 5.19. Alſo they that are in Kings houſes wear ſoft cloathing, Matth. 11.8. The Angels appear in ſhining Garments, Luke 24.4. Chriſt in the Transfiguration, Matth. 17.2.
We muſt not therefore throw down diſtinctions of degrees, yea even among Chriſtians.
Whereas the Apoſtle ſeems to forbid Gold, Pearls and coſtly array to Chriſtians, it ſeems to me not as if theſe things were univerſally unlawfull, but,
1. Becauſe many hereby are diſabled from works of mercy.
2. Coſtlineſs above their degree, when Tradeſmen are as fine as Gentlemen, Maid-ſervants as their Miſtreſſes.
3. Unſutableneſs, for Chriſtians in thoſe times, 1 Becauſe moſtly poor, 2 Becauſe the wants of the Church did exceedingly call for Relief, 3 Becauſe Chriſtians in thoſe times were expoſed to Perſecution, and conſequently unſutable for ſuch times to the Worlds end, when Chriſtians are expoſed to the like condition.
4 All array is coſtly in ſome meaſure, if a man cloath himſelf in Leather, therefore the coſtlineſs here meant muſt be high-prized Apparel, the coſtlineſs whereof muſt be judged from the perſon that wears it and the In-comes he hath to maintain it, and the place and ſtation he hath that wears it.
5 Look to expediency, as well as lawfulneſs.
Now whereas ſome bring Reaſons for Saints to put upon their Garments no ſuperfluous Trimmings and Ornaments, as,
1 From the preſent wants and ſtraits of Saints, the feeding of whom is the feeding of Chriſt.
2 By their plainneſs of Apparel they would convince the World and adorn the Doctrine of Chriſt.
3 Elſe inſtead of honouring God with their Subſtance they will honour themſelves, Prov. 3.9.
4 Coſtly Apparel expoſes to the temptations of Covetouſneſs, Deceit and Injuſtice, with other Snares of Pride, as ſtately Houſes, rich Furniture, whiles they endeavour to have every thing ſutable. And hereby Chriſtian aſſembling together and viſiting is neglected, and much time is ſpent in providing and putting ſuch Garments on.
5 The preſent affliction of the times wherein God calls to girding and ſack-cloath, Iſai 22.12, 13. Amos 6.5, 6, 7.
6 Pride is a reigning ſin in the Land, which Saints are to witneſs againſt, which they cannot do but by a contrary practiſe.
7 From the ſcandal and offence which ſuch coſtly Apparel gives to ſome Saints, in which caſe Paul would not eat fleſh, nor drink Wines, 1 Cor. 8.13. Rom. 14.2.
I hold theſe Arguments very conſiderable to perſwade all Chriſtians to great moderation in Apparel, and likewiſe I acknowledg Pride in Apparel is a very great ſin in many Profeſſours, and that againſt many all the cited Arguments fight, who hereby give offence and juſtifie Pride of Apparel by their proud Examples, and are hereby much diſabled from works of mercy.
1 But theſe Arguments ſeem not to me to take away my Aſſertion, which is, that Apparel is made, not onelyonly to fence us from the cold, but for diſtinction of Degrees, and that perſons may wear Apparel ſutable to their degree, provided they be not proud of it, and that it be not to the diſablement of them to any work of mercy: onelyonly in caſe of ſcandal I incline to think that Ornaments and fine Apparel are to give place, and I much deſire all Chriſtians to ſhew much moderation herein, that they may not become offenſive, neither to thoſe that are within or without: for the abuſe herein my ſoul is grieved as well as the ſouls of others.
2 The exceſs of Apparel in Chriſtians hath given advantage to the deluding Quakers,
1 By having ſo viſible an evil to reprove, as there is in too many Profeſſours.
2 By a ſeeming mortification of Apparel to delude ignorant people, whiles the pride of their words and carriages declares to judicious Chriſtians the unmortified pride of their hearts.
Object. But what are the Superfluities you would perſwade to?
Anſw. The abatements of Superfluities, as to Ribbons, ſilver Laces, &c.
Obſ. 1 God hath as great a care to cloath us as to feed us.
2 For immoderate thought-taking for earthly things we cannot comfortably give a Reaſon to the Lord.
3 It's an Argument that our Faith is but ſmall to be very ſollicitous and anxiouſly carefull for outward things.
4 That there are degrees of faith, little and great, Matth. 8.10, 26. Matth. 15.26. Matth. 16.8.
1 Little or weak faith, which is when a man goes out of himſelf to lay hold on Chriſt's righteouſneſs, yet not without ſome doubtings about remiſſion of ſins and outward things, Mark 9.24. As there are differences of bodily ſtature, ſome are big ſome little, ſo in the ſtature of grace.
This weakneſs ariſes, 1 From weakneſs of knowledg, Rom. 14.2. Some from weakneſs of knowledg feed upon herbs onelyonly.
2 From a weak apprehenſion of promiſes of forgiveneſs, Mark 9.24. Lord I believe, help my unbelief.
3 From infancy in Chriſtianity or converſion. A Babe cannot be ſtrong as a grown perſon.
4 Want of experiences of Gods dealings, for experience breeds confidence, 2 Cor. 1.10.
2 Great or ſtrong faith is when a man is full of knowledg of the Scriptures, and ſtrong to apprehend Gods love and to reſiſt temptations, and to cleave unto God in difficulties, 2 Chron. 14.10, 11. Heſter 4.14. Dan. 3.17. Pſalm 23.4.27.1. Matth. 8.10. Matth. 15.28. Rom. 4.20.8.9. The growth of this ſtrong faith is like the growth of a ſtrong man, which is by degrees, after a good continuance and uſe of the means, after frequent witneſſing of the Spirit, after many experiences of the truth of our own hearts to God in reſiſting pleaſing and profitable ſins, and doing painfull and coſtly duties conſtantly, and ſuch as oft we had no thanks for of men.
The leaſt degree of faith is that which makes us willing to take Chriſt notwithſtanding all croſſes, loſſes and perſecutions. Now if a man ſtand queſtioning whether he had beſt take Chriſt or no, this is not faith.
Now faith admits of degrees in ſix reſpects.
1 In further perſwaſions of truths. I have Reaſons to perſwade ſuch things are truths, and theſe overcome me, yet may I be further perſwaded by more Reaſons. We ſee an object by the light of one candle, but when more candles come, we ſee it the plainlier.
2 In the difficulty of things to be believed. As for Abraham to believe he ſhould have a Son, and after to believe that God was able to raiſe him up from the grave, as from a dead womb. Martha could believe the general Reſurrection, but not the particular Reſurrection of Lazarus.
3 In reſpect of means, when a man hath but little means and yet believes much: ſo the Centurion, Matth. 8.10. and Nathaniel John 1.48.
4 In reſpect of things revealed. The Apoſtles when Chriſt was on earth had a degree of faith, but when Chriſt was aſcended, they grew to an higher, not onelyonly becauſe the habit was then more increaſed, but becauſe the revelations and objects were more.
5 In the the fruits of it, as ſenſe of Gods love, power to ſubdue paſſions, patience and joy in tribulations, conqueſts over temptations.
6 In reſpect of aſſent and conſent in cloſing with Chriſt; as in the act of Mariage, two Women take two Husbands, yet one takes an Husband with greater greedineſs according as her underſtanding cloſes with his proportionable fitneſs.
Uſe. Exhortation to grow from a weak faith to a ſtrong. Nicodemus firſt came to Chriſt ſecretly, after witneſſed truth openly. The leaſt degree of Faith is Faith, as a little man is a man as well as the greateſt; a little water is water as well as the Ocean; the leaſt bud drawes ſap from the root, as well as the greateſt branch, ſo doth weak Faith as well as ſtrong draw ſap from Chriſt. It's not the ſtrength of Faith that ſaves, but the truth of it, nor the weakneſs of Faith that damns, but the want of it. We are not ſaved by the worth or quantity of our Faith, but by Chriſt who is laid hold upon by a weak Faith as well as a ſtrong. All that looked on the Brazen Serpent were healed, yet ſome lookt with a ſtrong eye, ſome with a weak, in like manner do we behold Chriſt, John 3.14, 15, 16.
Obſ. But if a little Faith be ſo good; what matters it for a great?
Anſw. Though none are rejected for it, yet ſome are reproved. It's a blemiſh to have little faith after great means. A weak faith gets to Heaven, but it's with difficulty, eſpecially if God ſend great trials. Two men go up an hill, one of them in a Conſumption goes up pantingly, the other without panting; two ſhips come into a haven, one tatter'd and weather-beaten ready to ſink, the other with full ſail: ſo weak faith brings to Heaven, but with many doubts and fears. Beſides, we may have greater temptations than yet we have had, even fiery trials. What then will a weak faith do? Finally, the more we grow in faith the more we ſhall grow in peace and joy, Rom. 15.13. and have a fuller audience in Heaven.
2 Uſe. Labour after a ſtrong faith. Weak faith is a precious Jewel, 1 Peter 1.7. but ſtrong faith carries a man through the World as a Conquerour.
Queſt. What notes of it?
Anſw. 1 It contemns the temptations of multitudes, cuſtomes and examples. Let never ſo many be contrary-minded it moves not him. Eliah ſtood againſt four hundred.
2 Strong faith is not ſhaken with the apoſtaſie of great men, though Profeſſours, Preachers. Paul was not moved from the faith a jot, though all they of Aſia turned away from him, 2 Tim. 1.15. and though at his firſt anſwer before Nero all men forſook him.
3 Holy boldneſs in time of danger, Pſalm 3.5, 6. I will not fear ten thouſands that have ſet themſelves againſt me, Pſalm 27.1, 2.46.1, 2.
4 A mighty ſpirit of Prayer that will take no denial from God, Matth. 15.28. The Woman of Cana would take no denial from Chriſt, hence Chriſt ſays, O woman great is thy faith.
5 A comfortable apprehenſion of Death and Judgment, which days are feared by weak Chriſtians, Luke 2.29. Phil. 1.23.
6 To have a clear manifeſtation of Gods love without any queſtioning of his Eſtate, Rom. 8.38, 39. and thereupon to triumph in Gods love over all both ſin, Satan, and afflictions, Rom. 8.33, 34, 35, 36, 37.
Queſt. Whether may not a man of great faith ſo decline that his faith may become weak?
Anſw. As ſome of weak have become ſtrong, ſo ſome of ſtrong have become weak, Heb. 11.34. Aſa had a great faith that he feared not a Million of Ethiopians, yet after became weak. See 2 Chron. 16.7, 8. yea, ſo weak that we might queſtion his grace, did not the Scripture ſay, His heart was perfect with God all his days, 1 Kings 15.14. This is cauſed, partly from want of the means of grace, or diſuſe of them, as want of Preaching, Prayer and good company. Shut up a ſtrong man from food and diet him thus, and his ſtrength will decay. Partly from falling into ſome ſin againſt conſcience, Pſalm 51.10, 11. or a frequent giving way to ones daily corruptions without lamenting and reforming of them, and partly from love of the World and multitude of worldly buſineſſes; hence many who have ſhewn much forwardneſs in their youth, have decayed in their affections to the Lord and to his people.
V. 31. Therefore take no thought, ſaying, what ſhall we eat? or what ſhall we drink? or wherewith ſhall we be clothed?
32 For all theſe things do the nations of the world ſeek after.
Here is a fifth argument againſt earthly ſollicitude, or carking, becauſe this inordinate carking for meat, drink, and apparel is proper to heathens, which are ignorant of God and his providence, and not to Chriſtians who acknowledge and experience both. The word is foreign which ſignifies a certain vehement deſire. As ye my diſciples differ in your profeſſion from the Gentiles, ſee that ye differ alſo in your practice; they are ſtill carking what they ſhall eat, drink, put on, but let your queſtions be, how ſhall we live for ever? Few of the heathens look for any happineſs after death, and therefore no wonder they are ſo eager after the things of this life; but you are born to better things, and called out from them, therefore though you have great charge, and perhaps but little means to maintain them, though you have now and then a croſs in the world, do not you diſtruſtfully ſay, as they ſay, What ſhall we eat, &c.
For your heavenly Father knoweth that ye have need of all theſe things] This is a ſixth argument againſt earthly ſollicitude, taken from Gods fatherly care of you; he knowes what your means and charge is, what the hardneſs of the times; the contingent charges that befall you; he is a Father, and therefore will not neglect his children, an heavenly Father, and therefore will give you the beſt of bleſſings: he is alſo your Father, one in whom you have a property, what need you then doubt? what childe is there that caſts not his care upon his father? It's the fathers reproach if he either will not or cannot provide for his children: will it not redound to Gods reproach when we ſhall be carking for our ſelves, as if we had no God to care for us, Pſal. 23.1. The Lord is my ſhepherd I ſhall not want.
If we could conceive God were our Father and we his children, the world would be baſe to us, with all its glory, wealth, and pleaſures, we would not be ſollicitous for livelihood, we would not be ſo confident earthly things being preſent, nor caſt away our confidence, they being taken away. Luth. Tom. 4.127.
V. 33. But ſeek ye firſt the Kingdom of God, and his righteouſneſs, and all theſe things ſhall be added unto you.
We have heard of Chriſts dehortation from worldlineſs and carking, now followes the exhortation to true care, but ſeek ye firſt the Kingdom of God.
In the words, 2 things, 1 a duty, Seek ye firſt the Kingdom of God. 2 The promiſe, All theſe things ſhall be added.
Seek ye firſt] Threefold firſtneſs, 1 of time, 2 of eſtimation, 3 of opportunity. He that forſakes opportunity, ſhall be forſaken of it. Opportunity is like a ſhip under ſail, to which you muſt call preſently, elſe it is gone. Hannibal when he could, would not deſtroy Rome, after he could not when he would. Though we are to give God our youth, Exod. 22.29. Thou ſhalt not delay to offer the firſt of thy ripe fruits, Prov. 3 9. Honour the Lord with the firſt-fruits of thy increaſe. Eccleſ. 12.1. Remember thy Creator in the days of thy youth, And thoſe that have been moſt eminent in grace, have been wrought upon young. Obadiah feared the Lord from his youth. Samuel was called when a childe, Timothy and many others, and it is a mans honor to begin to know God betimes: Yet this firſtneſs is not all, but we muſt underſtand a firſtneſs of dignity and eſtimation, that we prize ſpiritual things above temporal, thoſe temporal things are to be ſought in order to the Kingdom of God. Carnal men ſay, ſeek money firſt, and vertue afterwards: But Chriſt ſayes, ſeek grace firſt, if not, we ſhall be as fooliſh virgins who too late ſought for oyl, Mat. 25. So that here is a ſeventh argument againſt diſtruſtful care, viz. all temporal good things are the rewards of godlineſs, therefore cark not for them, Pſal. 34.9, 10. There is no want to them that fear him, they that ſeek the Lord ſhall not want any good thing, 1 Tim. 4.8. Earthly things are added over and above, alluding to that, 1 Kings 3.11. Becauſe Solomon asked an underſtanding heart, and not long life, riches, or the lives of enemies, God gave him that which he did not ask over and above riches and honour.
The Kingdom of God, and his righteouſneſs] The Kingdom of God as the mark, righteouſneſs as the way. So Matth. 5.20. Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall not enter into the Kingdom of God. He that ſeeks the Kingdom of God above all other things, and all other things for it, need not be ſollicitous for other things, for they ſhall be added.
Alſo by Kingdom of God, underſtand right and title to the Kingdom of God.
And his righteouſneſs] which is, 1 Imputative righteouſneſs of Chriſt, which is alſo called the righteouſneſs of God, Rom. 1.17. Rom. 3.21. Rom. 10.3.
2 The righteouſneſs of ſanctification, as integrity of love, hunger and thirſt after doing Gods will, innocency, charity, and all other graces. Now that ſanctification is called righteouſneſs, appears, Deut. 6.25. It ſhall be our righteouſneſs if we obſerve to do all theſe commandments, Job 27.6. My righteouſneſs I hold faſt and will not let it go. That is, my ſanctification and uprightneſs: but in this ſence righteouſneſs is onelyonly an intentional conformity to the law of God, and no ſatisfaction to divine juſtice. Many ſeek the Kingdom of God, but few ſeek the righteouſneſs thereof: but it's ſaid of Joſeph of Arimathea, he was a good man and a juſt, and he waited for the Kingdom of God, Luke 23.50, 51. and Zachary and Elizabeth, Luke 1.6.
And all theſe things ſhall be added unto you,] The word foreign ſignifies, ſhall be added as over meaſure. Godlineſs hath the promiſes of this life, and that which is to come, Mark 10.30. 1 Tim. 4.8. It's a metaphor taken from cheap things which are given in in the buying of coſtly things, as paper and packthread are given in by Shop-keepers, when we onelyonly buy Stuffs or ſuch commodities, Pſal. 111.5. He hath given meat to them that fear him, he will ever be mindefull of his covenant.
Queſt. But we ſee divers Godly perſons are ſcanted as to outward things.
Anſw. God hath promiſed outward things to us, but its onelyonly when they are good for us. Pſal. 34.11. They that ſeek the Lord ſhall not want any good thing; ſometimes God ſees outward things in any meaſure not ſo good for us: as a Phyſician that hath ſeen our water, or felt our pulſe, takes away ſuch and ſuch meat from us, becauſe he ſees it not good for us, ſo doth God; or as a father takes away a knife from his child, becauſe he ſees he is in danger to cut his fingers therewith.
2 Gods people ſometimes abuſe his bleſſings to pride, prodigality and exceſs: ſuch children of God may juſtly fear to be pinched. God doth not by promiſe bind himſelf to give us outward things when we ſhall ſpend them upon our luſts, for ſo God ſhould bind himſelf to unjuſt things; but though we begg ſuch things of him, he denyes them, Jam. 4.3.
3 All promiſe of outward things is with the exception of the Croſs; ſo the cauſe of God ſtanding need of witneſſes, and for the exerciſe of the faith and patience of his people, ſometimes precious Saints of eminent holineſs have been ſcanted, Heb. 11.37. Such of whom the world was not worthy, wandred about in ſheep skins, and Goat skins, being deſtitute, afflicted, tormented, but their wants have been made up abundantly with inward comfort. See Mar. 10.30.
4 Unbelief (as to Gods promiſe for outward things) ſometimes ſtraitens Gods hand. We are bid to pray in faith for daily bread, now how can we do this unleſs Gods promiſe be certain and abſolute. According to the faith of men it will be unto them, Gen. 3.19. In the ſweat of thy brows thou ſhalt eat thy bread. As it was a threatning and a command, ſo was it a promiſe, that we ſweating and taking pains ſhall eat our bread. The perſons that are beggars and extream poor are wicked perſons, who joyn not themſelves to any Church but are diſſolute in life.
5 Though for abuſe of mercies, God ſometimes pinches his children, yet uſually he keeps them from famiſhing, for the abſoluteneſs of his promiſe in temporal things, which are no leſs abſolute then ſpiritual things (as I judge, leaving others to their light herein) as we ſee in ſundry temporal promiſes which are ſet down without any reſtriction. Pſal. 1.3. Pſal. 37.3. Truſt in the Lord and do good, dwell in the land, and in truth and ſtableneſs thou ſhalt be fed, as the Margin out of the Hebrew reads it. See alſo ver. 25. Rom. 8.32. How ſhall he not with him give us all things alſo? Firſt mary Chriſt, then have all things with him. See many abſolute promiſes, Pſal. 84.11. No good thing will he with-hold from them that walk uprightly, Prov. 28.10. The upright ſhall have good things in poſſeſſion, and ſee the three large promiſes in the New Teſtament, this in the Text, and that, 1 Tim. 4.8. and that Heb. 13.5.
Queſt. But what will you ſay to poor Chriſtians? will you conclude them unbelievers?
Anſ. In no wiſe, but rather conclude they have failed in the condition, in the belief of the abſoluteneſs of temporal promiſes, or elſe they have failed in their duty, not working in their youth, but being negligent in their callings after they have been converted, or elſe they had an high mind and God was forced to pull them down, or elſe they have lived out of a calling, or been idle therein, and as God would not have his Church to relieve them that will not work, ſo neither will he himſelf relieve them, 2 Theſſ. 3.10. If any man will not work neither ſhall he eat.
Uſe. Reprehenſion of thoſe who ſay they truſt God with their ſouls, but dare not truſt him with their bodies, but they will uſe indirect means, but why are they ſo confident? Surely becauſe their faith is not ſo aſſaulted as to ſpirituals, as it is to temporals; were their faith to be tryed as to the Trinity, Reſurrection, belief of the Creation of the World, a Virgins bringing forth a Son, the day of judgement, &c. they would no leſs ſhew their unbelief of Gods Word herein, then they do of his Word as to temporal things.
2 Exhort; To have outward things, ſet your hearts to ſeek heavenly things, the other then will be added, when you know rightly to value ſpiritual bleſſings: depend on God for temporal things. So long as the ark was in Obed-Edoms houſe God proſpered it, 2 Sam. 6. Joſeph was a good man and God made all that he did to proſper in his hand, Gen. 39.3.
The contrary practice is that of the world who firſt ſeek earthly things, and think that upon their faint wiſhes when they are upon the bed of ſickneſs, death or other diſtreſſes, heavenly things will be added unto them, contrary to Solomons counſel, to remember our Creator in the dayes of youth, think that old age will be a fitter time, and prophane Eſau like, preferre a meſſe of pottage before a birthright and bleſſing.
V. 34. Take therefore no thought for the morrow, for the morrow ſhall take thought for the things of it ſelf: ſufficient unto the day is the evil thereof.
Here is another Argument to take us off from carking for the morrow, that is, for all future time: becauſe to morrow or future time will have cares therein. It is not a part of wiſdom to trouble our ſelves with caring for thoſe things which muſt be cared over again to morrow. Chriſt alludes to the gathering of Manna, Exod. 16.20. Some out of carking would keep of the Manna until the morning, and it bred worms and ſtank.
Future time or to morrow will have its trouble, therefore we need not gather the cares of two dayes into one, which being divided we ſhall more eaſily bear: we complain of many troubles and cares which our ſelves create, yet in forbidding care for the morrow he allows cares for the preſent. Not as if all care for the future were unlawful, for the diſciples of Antioch cared to ſend relief to the brethren of Jeruſalem, hearing of a famine, Act. 11.29. And, if we ſhould not care for to morrow, we ſhould neither plow nor ſow, build nor plant; therefore Chriſt forbids here, 1 care that flows from unbelief and diſtruſt. Heb. 13.5. Exod. 16.20.
2 That care that hinders us from ſeeking heavenly things, Luk. 8.14.
3 That care of earthly things which goes before our care for heavenly things and Gods Kingdom, which we ought to ſeek in the firſt place, Heb. 12.16, 17.
4 An a fflicting care concerning future events, which are uncertain, and can neither be foreſeen nor hindred, and its well for us we cannot foreſee them; for could we foreſee all future cares our ſouls would be ſwallowed up of them. Beſides we know not whether we ſhall live till to morrow, and why then ſhould we ſo care for it? Prov. 27.1. Boaſt not of to morrow, for thou knoweſt not what a day may bring forth. We know not what may be in the womb of the morning, or what it will bring forth, Jam 4.15, 16.
5 A troubling and diſquieting care. Chriſt did not blame Martha for that ſhe was careful to provide, but that her care was ſo overmuch that it troubled her that ſhe could not attend upon Chriſts preaching, Luk. 10.41, 42. Martha, Martha, thou art careful and troubled about many things, but one thing is needful. As if he ſhould ſay, Martha, thou neglects a needful thing for a needleſs thing.
Uſe. Let every day have its due proportion of care and prayer. Lay not to morrows cares on the preſent day. As Samuel ſaid to Saul, 1 Sam. 9.20. that he ſhould not ſet his mind upon his aſſes that were loſt, when a kingdom was befallen him; ſo let us not ſet our cares on tranſitory things when we have great things to think upon.
2 Prepare for new troubles and cares every day of thy life. Earthly buſineſſes come upon us like waves of the Sea; this day hath cares, and to morrow brings cares, and hardly will a day of thy life be free, Gen. 47.9. All the dayes of Jacobs Pilgrimage are ſaid to be evil.
3 Learn that, inſtead of immoderate thought taking, to commend thy matters to God in prayer: look unto him for bleſſing, ſucceſs, and direction: as the Marriner hath his eye upon the pole ſtar, as well as his hand upon the helme, ſo ſhould we acknowledge God in all our wayes, and he will direct our ſteps, Prov. 3.5, 6. Pſal. 123.1, 2, …. Unto thee lift I up mine eyes, O thou that dwelleſt in the heavens, Pſal. 37. Commit thy way unto the Lord (how difficult ſoever) and he will bring it to paſs, ver. 5. Pſal. 90.17. Unburthen all thy cares into his boſom. Jer. 10.23. The way of man is not in himſelf to direct his ſteps.
CHAP. VII.
CHriſt in this Chapter proceeds in giving precepts conducing to faith and godlineſs.
V. 1 Judge not, that ye be not judged] This is the firſt precept; not as if Chriſt did go about to take away judgements and Courts of Juſtice, either in Church or Common-wealth, which is eſtabliſhed, Matth. 18.15, 16, 17. Rom. 13. but he onelyonly ſpeaks againſt raſh judgments.
Raſh judgement is a determinate opinion concerning the evil of another upon inſufficient grounds; though the thing be true that we judge, yet if the grounds upon which we judge be inſufficient, our judgement is raſh judgement. Such was that of Eli, 1 Sam. 1.13, 14. who judged Hanna to be drunk, becauſe her lips moved when ſhe was praying in her heart. Againſt this the Apoſtle ſpeaks, Who art thou that judgeſt another mans ſervant? Rom. 14.13. alſo, 1 Cor. 4.5. Judge nothing before the time. Jam. 3.1. Be not many Maſters. OnelyOnly know that the reaſons may be too light to perſwade an ill opinion of one man that may be weighty and juſt concerning another. And thoſe that may be too light to a firm aſſent, may be ſufficient to ſtir up a ſuſpicion, whereby the minde ſtands in doubt, and inclines to neither part.