permit the fall but now the gifts and graces of God are without repentance and the man that is a beleeuer shall neuer bee mooued Psal. 15. Though the nature of grace bee such that it may bee lost yet God giues the second grace to the first and thereby it is made sure that it shall not bee moued or lost The gates of hell shall not preuaile against the Church By reason hereof vpon this and such like promises it is that faith is not lost and not by any vertue which it hath in it selfe or by it owne nature Let this bee the first aunswere Secondly as I said this light of nature cannot be quite put out but onely buried so faith may bee buried hidden and driuen into some corner but it cannot bee wholy put out where it is once truly kindled So much of the third eye In which the light of nature seemes to bee quite put out because it cannot discerne at al but takes euill for good and good for euill it seeth not so much as there is a God or that God is to bee worshipped Now to come to the verie scope of these words marke the ende of them why Christ vsed them It was to shewe that men could not discerne when they seeke for earthly riches before heauenly And the euill eye corrupt and blinde by nature is the cause why men cannot distinguish things that differ From the scope one profitable admonition must bee renued that is to labour to attaine the gift of discerning to put a differēce between earthly and heauenly things therefore let vs search the scripture that we may haue our eyes enlightned and so see the right way to eternall life For the want of this discerning is the cause of all disorder and particularly of this disorder in preferring temporall and earthly things before eternall and heauenly And by this you may walke with comfort and peace of conscience the way to life eternall Whereas without it you wander in darknesse all the dayes of your life 24. No man can serue two maisters for eyther he shall hate the one and loue the other or else hee shall leane to the one and despise the other ye cannot serue God and Mammon or riches We haue heard of two commaundements of Christ first negatiue in the 19. verse the second affirmatiue in the 20. verse and afterward an obiection answered in the 22. verse now hee remoues another impediment The former obiection was this If our treasure must bee laid vp in heauen and not heere on earth it is maruell that so many lay vp treasure heere and not in Heauen The answere hereof is They haue either a blinde eye or an euil eye and so want the gift of discerning Now in this verse he meetes with an other obiection which the carnall wisedome of man makes commonly and hath euer made against these commaundements and it is thus Why may wee not loue and serue God and serue Mammon too Some men flatter and perswade themselues that they may serue God yet set their hearts to seeke riches too And therefore they thinke that they may seeke earthly riches heauenly riches both together and that one doth not hinder an other but that one may haue both treasure in earth and treasure in heauen Here therefore Christ meetes with this carnall conceit of naturall men and proues it to be impossible that one man should practise both these Thus you see how this verse doth depend on the former and this will the better appeare if we seeke the true meaning of the words No man can serue two maisters c. It may seeme at the first to be otherwise for both in reason and also by experience one seruant may serue two diuerse masters as we see one Factor may and dooth well serue diueser Merchants Therefore how can this bee that Christ saith here Some answere it thus That the words must bee conceiued after this manner as if hee had said Two diuerse or contrarie maisters As for example when one shall say come and an other shall say come not when two maisters are thus cōtrary diuerse in their mindes and wills one seruant cannot serue both And so these words carrie a holy truth But this clause of diuerse and contrary is not exprest therefore I say further that this sentence was a common prouerbe among them Now in a Prouerbe if it be vsually or generally true though it holde not alwaies if it haue effect ordinarily it is inough As no Prophet is honoured in his owne countrey that is vsually and commonly it is so So this Prouerbe is true ordinarily And thus this sentence must be vnderstood as a familiar prouerbe vsuall and common among the Iewes which Christ taketh for the ground of his speech Now it followeth For eyther hee shall hate the one that is as he is a maister or in regard of his commaundement And hee shall loue the other in respect of his commaundement in that hee doth embrace it and performe it Or else hee shall leane to the one This is an illustration of the former words for it might bee demaunded How shall hee bee knowne to loue or hate them The answere is thus Loue will cleaue to the one and contemne the other That is a seruant is knowne to loue his maister in his commaundement First if he cleaue vnto him Secondly if he giue himselfe as a seruant to the obedience of his commaundement And he will despise the other That is hee will neglect his commaundements Thus hee testifieth his loue or hatred by omitting and neglecting or by performing and practising the commaundements enioyned him Now the words that follow You cannot serue God and Mammon are the application of the argument you cannot serue God and riches treasure profit gaine A man cannot serue God and giue himselfe to get and lay vp riches It is not said you cannot serue God and haue riches for Abraham Ioseph Iob serued God and yet had riches But thus you cannot serue God serue riches that is giue your selues to seeke them and set your hearts vpon them Thus the sense and meaning is plaine and now the scope of the words wil the better appeare The obiection is this Why may we not do both viz. lay vp treasure in heauen and in earth The answere is No man can serue two maisters But God and Mammon are two maisters therfore you cannot serue both these The proposition is confirmed by a reason which is added And thus you see the scope and the sense of this verse Now see what doctrines naturally arise hence First it is to be marked that Christ dooth heere set downe what it is to serue God A thing that euery man speakes much of yet a thing that fewe know and fewer doo practise therefore in a word it is this To serue God is to loue him and to cleaue vnto him and he serueth God that doth these two For the first euery man will say that he
loues God and euer did Well then take heede you be not deceiued for God must be loued not onely as hee is a bountifull Lord but as hee is a Maister and doth commaund vs seruice hee must bee loued in his word and commaundements in his authoritie of commaunding The written word is his will and commandement therein he prescribes what we should do though he should neuer bestowe benefites vpon vs that we should loue him because he is our Maister For the second part of Gods seruice it is to cleaue vnto him whereby what is meant you may see in the Parable of the prodigall sonne Hee claue to a Farmer that is gaue himselfe to his seruice So here to cleaue vnto God is the resigning vp of a mans selfe to serue God and to obey him in euery commandement And to take heed that hee suffer not himselfe to be drawne away from obeying any commaundement and beleeuing any promise This is done when wee will not suffer our selues to be seperated from God but yeeld obedience to his commandements This is the right cleauing to God Contrariwise to disobey his commaundements is to hate God to despise him Though no man will say he hates God yet hee that dooth neglect his commaundements and giues himselfe to seeke the things of this life is a hater of God He that is crooked in his way despiseth God let him protest what he will If he do not cleaue vnto God by obedience to his commaundements hee is a hater of God his vtter enemie The consideration of this part serues to let you vnderstand the great blindnesse of the world For commonly if a man can but rehearse the Lords praier the ten cōmandements and the Creede howsoeuer he liue he serues God wel inough What grosse ignorance blindnesse and superstition is this The seruice of God is in obedience to his commandements to cleaue vnto him as Abraham did when God said Thou shalt not kill hee obeyed Againe when God said Kill thy sonne he obeyed See thē how this age abounds with Atheisme in all places for what is hee that hateth God and despiseth him but an Atheist Now all they that seek the things of this life so much they are very Atheists and no better because they hate him and despise him Atheisme is a common sin of our time The world is loued Mammon embraced God hated and the Lord despised I know that men will abhorre this to bee challenged for Atheists But Christ hath giuen the sentence that whosoeuer he bee that doth not cleaue vnto him in obedience doth despise and hate God and what is that but Atheisme This is a mother sin the cause of many more So much of the first poynt of the seruice of God Secondly Christ takes it for graunted that Mammon is a Lord That riches is a God and that men serue and obey him As there is a true God and Maister by right of creation so there is an other by reason of corruption and that is riches treasure profit and gaine Of this he forewarnes his disciples because the daunger is great Question How can this bee may some say Answer Riches in it selfe is a good creature of God and therefore is not indeed a maister Onely the wicked and wretched hart of man sets vp an Idoll in the heart in stead of the true God And therefore couetousnesse is called Idolatrie Now it is made an Idoll a Master thus Men esteeme of riches as of theyr principall happinesse And it is the minde of man that makes the God looke where the heart is there is the Lord and God Secondly it is the nature of man to trust in riches and to loue thē more thē God Hence it is that men are the seruants of riches whereof they should be maisters I will make it plaine that it cannot be denied First mē lay aside the seruice of God neglect his worship for gaine what argues this but that they account riches the principall good about which they spend most time Secōdly let a man haue riches and he is content exceedingly with the abundance that God giues him he is at peace Let the same man loose his goods and all the promises in the Bible will not quiet him Againe let him loose any part of his riches he will be more grieued and vexed then for the losse of heauen by breaking Gods commandements What argues this but that the hearts of men do honor riches as their God Lastly I appeale to all mens consciences Is not euery man more sharpely set to gather earthly things then to call vpon God Why all men can tell euery one is more eager and earnest in seeking riches So that wee haue as many Idols now as euer we had and as many Idolaters for euery man sets vp this Idoll in his heart and puts his trust in it Therefore it is true which Christ takes for graunted That riches is a Lord. If any think themselues hardly dealt withall that they shuld bee accounted Mammonists and Idolaters seruing riches Let them consider the liues of men what meane else the common oppressions extortions vsuries ingrossing of necessaries What doo all these argue but this that Mammon is a great Lord and hath many seruants and slaues for all these are his attendants and retainers vnto him Further what is the cause of a dearth in time of plentie whē God in mercie hath vouchsafed vs plentie and store what is the cause our dearth continues but this that Mammon is a great Lord. Mammon is the cause gaine and lucre Let it be considered with reuerence when we haue a made-famine by the wicked men who are slaues and vassals of Mammon There is no question but the dearth in former yeares which was caused by Gods hand was also encreased by wicked men All these things being laid together and considered it is plaine that though all men would seeme to embrace the Gospell yet this is a common sinne men giue themselues to serue Mammon Indeede God hath his seruants here and elsewhere yet it is but an handfull The multitude are all Mammonites Therfore this is a certaine truth and may well be taken for graunted Here therefore see the vile nature of man He was made to be Lord of Mammon yet he is content to become his slaue and vassall though his state and condition be to be a Lord yet thus he abaseth himselfe Secondly in that men are commonly slaues to Mammon we learn an other lesson which Christ teacheth vs Wee must learne to be faithfull in the hauing vsing keeping and dispensing of the wicked Mammon It is a vile and a miserable thing for a man to subiect himselfe to it to become his slaue and vassall He that seekes to be rich forsakes God Remēber it for it is the principal point that Christ proues here A man may haue riches and vse them and may liue die rich but he may not seeke to be rich because then he
certain vse in time to come Now I answere to the first question viz. How farre a man may seek prouide for worldly wealth I say that things necessary for nature for a mans person place may be sought for and laide vp But here is a barre put in by God himselfe we may goe no further we may not seeke for aboundance or superfluitie The reason hereof is alledged in the 30. Chapter of the Prouerbes the 8. and 9. verses where it is said Giue mee not pouertie nor riches feede mee with foode conuement for mee least I bee full and denye thee and saye who is the Lorde c. That which wee must aske of God that we may seeke for and no more But wee haue no warrant to aske at Gods handes aboundance or superfluitie Therefore wee may not seeke for them Againe if wee haue meate and drinke we must therewith be content 1. Tim. 6. 8. Ob. If wee must pray for nothing or labour for nothing more then is necessarie then what shall we doo if God giue aboundance Resp. Wee must not seeke aboundance But if God cast it vpon vs without seeking wee must thankefully receiue it lay it vp and vse it for the good of the Church and Commō-wealth and for the good of our owne families If this bee so that wee must seeke for nothing but necessaries then wee must learne contentednesse therewith which that we may doo weigh these reasons following First it is Gods commaundement that we should be content with things necessary and seeke no further therefore wee must be obedient and content Secondly a man that is too greedie to lay vp much can hardly keep a good conscience but must needs vse some vniust meanes Thirdly such are subiect to the diuels snare 1. Tim. 6. 9. Fourthly in persecution and times of triall the richest will hardly confesse Christ hold out but will be the more easily drawne from Christ and the confession of the truth because their mindes are glewed to the things of this world Heerevnto may bee added the examples of many Saints who haue bene contented with little that they might serue God the better And also Christes admonition How hard it is for a rich man to enter into the kingdome of heauen Thus much of the first practise of couetousnesse which is excessiue seeking of goods without al measure The second practise is when worldly goods are sought onely and principally which practise Christ meets withal when he saith First seeke the kingdome of God This was Esaus sinne and the sinne of the Gadarens Math. 8. who preferred worldly goods before spirituall treasure And this may be called vnreasonable disorder preposterousnesse worldlinesse c. The third practise is to put our trust and confidence in riches laid vp and to make them our God and rather to forsake God then them 1. Tim. 6. Psal. 62. The fourth practise is when a man layeth vp for himselfe onely and not for the Church nor Common-wealth but sibi soli this man may bee called churle niggard c. All these practises of couetousnes Christ condemneth Thus much concerning that which is forbidden Now followeth the reason VVhere moth rust and thiefe c. The reason standeth thus That which is subiect to vanitie to casualtie and corruption must not bee our treasure But earthly goods gold siluer riches cloathes c. are subiect to such things Therefore they must not bee our treasure The Greeke word Sès is a moath or worme that wasteth and consumeth the best garments may be taken here for any worme that doth destroy and consume any creature Brôsis a canker This translation is too strict for it signifieth any thing that wasteth any creature whatsoeuer Heere then is set downe the vanitie of the creatures which vanitie stands in two points First in the corruption Secondly in the abuse of the creature Touching the corruption it teacheth vs that gold and siluer yea that al riches haue some diseases to waste them or some canker to rust and consume them Touching the abuse of the creature it stands in this that it is subiect to the iniurie and ill vsage of men as riches are whē they are hoorded vp and serue for no vse From whence comes this vanitie From mans sinne Rom. 8. 20. which when wee consider it puts vs in minde of our sinnes howe loathsome they are that they are causes of vanitie to the creatures both by corruption and abuse Christ seeing men bent and disposed to treasure vp wealth in abundance calles them back to an other kinde of treasure better then that as much as heauen is better then earth and an heauenly life better thē a little money or mucke And therefore hee saith Lay not vp treasure in earth That is let not all your heart and minde be set vpon this I can tell you a little better treasure Here I might take occasiō to inueigh against mens ill dispositions and affections who will not follow this good counsell but still preferre earth before heauen for all this admonition Euery man by nature is greedie to gather goods and desirous to be rich but fewe care to be rich in God What profit did the rich men receiue by all their treasure Luk. 16. and 12. Had it not bene a great deale better if they had possessed lesse so they had enioyed this But let vs come to the 20. verse 20. But lay vp treasures for your selues in heauen c. Ob. This is a straunge instruction and precept to lay vp treasure in heauen Why How should we come there Resp. Indeed Christ saith it is hard for rich men to come there and yet they haue meanes to make it easie if they will How shall wee lay vp therefore Thus. Lay out here and lock it not vp and so you shall lay vp treasure in heauen 1. Tim. 6. Otherwise if you lay vp here and imprison the coyne that it cannot be currant you lay vp a treasure in hell Rom. 2. For by your hardnesse of heart what doo you else but treasure vp wrath against the latter day So that this place seemeth to be a speciall motiue to charitie and liberalitie but yet it is not to be restrained to that as if it pertained onely to rich men Then how shall the poore lay vp treasure in heauen who want it in earth Very well for they must make God their treasure and Christ and his word and so all their treasure is spirituall and heauenly And this Dauid made more account of then any treasure whatsoeuer Ps. 119. 72. 127. And say with him Psal. 57. Thou art my portion ô Lord. Rich men vse at euery yeares end to cast vp theyr accounts to see how their store and treasure encreaseth and it is not amisse But it were better if they would take a time for this account and see how this encreaseth The rich man in the Gospell had gold inough siluer corn great store euen by his owne confession and yet he
they come not as frō Christ they are no blessings vnto vs. If he then be the fountain of all true happinesse he is the true treasure Besides or without him there is none In a word then remember this that the treasure here spoken of is God reuealing himself vnto vs in Christ by whom he conueyeth all good things to vs. And this is that which Christ aymeth at in this place Now hauing found what the true treasure is let vs see how euery one of vs may lay it vp for our selues as we are here commaunded And that wee may so doo some particular things are to be performed insinuated in Math. 13. 44. you may reade them there where the kingdome of God is compared to a treasure hidde in the fielde c. Concerning which fiue things are to be noted First finding it Secondly the price or value of it Thirdly getting it Fourthly keeping it Fiftly vsing it The first of these is necessarie for vntill it be found wee can neither value it get it keepe it nor vse it Therefore this is first to bee done of vs. Wee must finde it before we can haue it and enioy it It is called a hidden treasure because the naturall man cannot discerne it and the finding of it is when God reueales it to men and makes them feele that themselues stand in neede of it This is the right finding of it when God makes a man in his conscience to feele the want of it then he begins to seeke that which hee neuer sawe before Not euerie reuealing of the treasure is a finding of it for God inlightens men two wayes First generally whereby a man reading the word is able to vnderstand the meaning of it and to conceiue the generall sense But besides this there is a second kinde when God makes a man to discerne the worde in his owne soule and conscence that is a speciall and distinct kinde of illumination and it appertaineth vnto fewe to bee able to discerne the power of the word in our owne consciences But when this is once wrought in vs then doth a man find this treasure The outward senses cannot discerne it for it is hidden And then it is found onely when men feele the want of it This is a great blessing of God and not common to all nor to many for our eyes are dazeled with the pompes pleasures and vanities of the world Nay they that are learned are blinded with humane wisedome Not euery one that can preach hath foūd out this treasure Men may haue great gifts and yet want this and faile in finding it till they feele themselues to stand in neede of Christs righteousnesse God hath hidden this from the wise and great ones often and reuealed it to the simple Before we proceed any further let vs descend into our owne hearts and trie whether wee haue yet found this treasure for we may perswade our selues amisse as the Iewes who haue a vaile before their eyes these many yeares If we finde that we acknowledge Christ to be the principall treasure and that wee want him then wee finde him But if our eyes be not opened yet let vs labour for it for otherwise we can neuer get it or haue vse of it if we neuer finde it And the cause why there is so litle ioy in the word and so little comfort and sweetnesse in the doctrine of the Gospell is because wee neuer yet found the treasure which it speaketh of hath hiddē in it The second action to bee performed is when our hearts and eies are enlightned so that wee haue founde it then to estimate and prise it for then it begins to be a treasure to vs whē we prise it as the man doth Matt. 13. 44. who valued it at more then all his goods Nay if a man had a whole world of wealth all were nothing in comparison of this this is more worth then all the world or all things in the world Philip. 3. Paul valued it at such a price that he counted all things losse and dung and no better in regard of Christ marke what a high price hee sets it at all his good workes were nothing to it This second thing is necessarie for all thē that would lay vp treasure in heauen Therefore let vs haue a care of this dutie and learne to value Christ aboue all things whatsoeuer how excellent soeuer they be Wee haue well profited in the Schoole of Christ and begin to make good proceedings when wee can prise this treasure at a due and true rate To proceede The Scripture doth reueale this treasure therfore as this treasure must be valued aboue all so this word which reueales it must be preferred aboue all things as Dauid did Psal. 119. It is better to him then much riches yea the finest gold of Ophyr or India was not comparable vnto it And Christ saith His fruits are better then fine gold Therefore this must be valued aboue all writings for it sheweth more then any other can do It were to be wished therefore that it had his due estimation and value amongst vs. Many make but one truth and it is all one with them whether it bee out of mens writings or Gods word But they are farre deceiued for the word of God alone is the truth according to godlinesse which doth discouer the heauenly treasure and it is to bee honoured aboue all writings though it be brought in earthen vessels If wee had learned to value this treasure the word which reuealeth it wee should profit more for knowledge and obedience then we do we would reuerence it more and reioyce in it more then we doo c. When we haue found it and valued it we must seeke to get it and make it our owne for so it is in that parable We must vse all meanes to purchase it to our selues for so the commandement is here Lay vp treasures for your selues That wee may get it to our selues we must vse such means as God hath appointed for this end and they are these First we must heare the word with all care diligence and reuerence and mixe it with faith Secondly wee must receiue the Sacraments with due preparation and reuerence Thirdly wee must pray earnestly and cōstantly with faith and amongst all other meanes this especially must be vsed by vs. The reasons hereof are these The Word and Sacraments are Gods hand wherewith he giues this treasure vnto vs. And our faith shewing it selfe in our prayers is a hand whereby we receiue it God in his word doth offer it with his hand and wee by faith earnestly asking it do receiue it By faith wee make Christs right to be ours also his obedience merits therefore vse all these good meanes First of hearing the word Secondly of receiuing the Sacraments Thirdly of prayer in faith And bee constant in these duties and thou shalt haue this treasure as thine owne for faith is the only meanes whereby we attaine
men omit heauenly treasure This I take to bee the true and right meaning and thus the dependance is in good order giuing vs the maine cause of couetousnesse which is a blind eye so that they cannot see to put difference betweene heauenly and earthly treasure Here three things are to be considered the single eye the wicked eye and the blinde eye with the fruites and effects of euery one The single eye is the light of the body There is exprest and noted the single eye with the fruites therof viz. to giue light to all the body The wicked eye makes the body darke Of these in order and first we will begin with the single eye And that you may know what is meant hereby I will describe it plainely By single eye vnderstand the minde of a man endued with true and heauenly wisedome for it is the single eye the minde that hath this gift which is enlightned with true wisedome Then if we shall knowe what true wisedome is we shall knowe what this eye is Therefore touching wisedome it is a gift of God in Christ no common gift which euery professor may haue but a speciall gift from God to them that are in Christ. 1. Corinthians 1. 31. Christ is made of GOD to vs wisedome not onely because hee is the maker and author of wisedome but also because hee is the roote from whence all our wisedome springs we must bee set to him and engraffed in him we must be made bone of his bone and flesh of his flesh As his righteousnesse is made ours by imputation and our holinesse is from his holinesse as from the roote so our wisedome is from his wisedome as the braunch from the stocke and the fruite from the tree This wisedome befalles not the diuell and his angels not all men nor all Christians in name but onely those that are in Christ truly for from his wisedome proceedes the true wisedome So then wee must cōceiue of it that this wisdome is a gift of God to them that are in Christ. This spiritual wisedome hath two actions First to discerne things that differ Secondly to discerne one thing from an other spiritually S. Paul prayeth that the Philippians may be enriched with knowledge and sense or iudgement What is this sense that we might be able to discern things differing and be sincere Marke how hee ioyned with knowledge sense that is a gift of discerning good and badde earthly and heauenly what we must do and what we must leaue vndone We ought to haue our senses exercised to discerne good and euill that is wee ought to be endued with the propertie of true wisdome to haue our senses enured to put difference betweene things good and euill And this is the first point of heauenly wisdome to put such a difference As for example Hee that is in Christ and hath this spirit of discerning hee can discerne the voyce of his shepheard and can put a difference betweene it and all the voyces of false shepheards Againe by this men can distinguish betweene the water in Baptisme and other waters betweene the bread and the wine on the Lords table and common bread and wine And the discerning of these is by this gift of wisedome Thirdly by this the Church of God is able to discerne of afflictios betweene crosses and curses chastisements iudgements He can take the hand of God for a fatherly correction and for no curse nor iudgemēt and hee knowes what vse to make of them Fourthly by this gift the childe of God can discerne the things of God namely his own election vocation adoptiō iustificatiō c. He can know thē perceiue thē more or lesse In a word by this mē are able to put a differēce between earthly riches and heauenly treasure He can discerne the excellencie of heauenly things aboue earthly and put a plaine difference betweene them which the carnall man can not doe The spirituall man discernes all things truely Vertue from vice Heauenly things from earthly things and so all other things whatsoeuer Heere then marke what is the first action and property of this wisedome to discerne things that differ I adde further this the Prouidence Wisdome and Iustice of God in all things which the naturall man cannot do Hereby you see how excellent and necessarie a thing this is seruing to many excellent vses The second action is to iudge determine giue sentence of things what we must doe and what we must not doe what is good and what is euill what is heauenly and what is earthly Heere one thing must bee remembred It is a principall point of wisedome to determine what is the chiefe happines of man and the scope vnto which all our life is to bee directed It is the loue and fauour of God in Christ see examples of this iudgement Psalm 4. 6. Many say who will shew vs any good c. Marke there Dauids iudgement of this matter and how he differs from others He determines that it is true happinesse to bee in the fauour of God So Paul cared for nothing but Christ crucified shewing what was his wisedome when he came amongst the wisest of the world viz Christ crucified for the sinnes of the world And indeede if a man had all the wisedome and policie in the earth and faile in this if hee cannot determine where to place his happinesse and what is the scope of his life his wisedome is but folly Therefore remember this is a principall point of true wisedome to bee able to iudge of our true happines what it is and the scope of our life Thus you see the spirituall wisedome hath two actions what they be viz First to discerne things that differ Secondly to discerne onething from another spiritually Heere marke further that a principall part of this wisedome is heauenly prouidence When a man discernes what is the principall good then commeth prouidence and vseth all meanes for the compassing of that principall good She forecasteth all the waies and means to come vnto it without this our wisedome is not perfect And thus you see what is meant by wisdome It is a gift of Gods spirit to thē that be in Christ whereby they are enabled to discerne of things that differ the scope of our life of true happines and withal to forethinke and forecast all the means to come vnto it And the single eye that is the single minde which is able to discerne of this wisedome Now in the next place mark the fruite of it The whole body shall be light That is the whole life shal be full of righteousnes of good successe Prou. 8. 19. 20. My fruite is better then gold and fined siluer I make a man walke in the wayes of righteousnes and the paths of iudgement To make some vse of it considering this is thus heere commended wee are first admonished to labour for this heauenly wisedome single eye The singular commendation of it
when we come by the light of nature to worship God we turne God to an idoll The naturall man doth not perceiue the things of God that is the minde naturally knowes them not nor giues any approbation or consent vnto them Now as man cannot knowe God sufficiently by nature so he cannot discerne himself and his owne sinnes Wee haue all this euill eye by nature we can not perceiue that we are dym and darke sighted not blinde A man by nature cannot discerne the vilenesse of sinne though the conscience can iudge somewhat of it yet the right iudgement of sinne the minde cannot perceiue by nature for if men could doo this they would not sinne We are not able by the natural eye of our vnderstanding to iudge of our owne frailtie Hence it is that the aged man thinkes he may yet liue longer Because the mind is corrupted wee cannot discerne the frailenesse of our owne eyes Wee cannot iudge aright of the scope of our owne liues but nature teacheth vs to seeke our selues more then God or our owne good more then his glory The mind is vnable to iudge of our owne happinesse for this is all the wisedome of man to think that felicitie doth consist in outwarde and earthly things as riches honour c. so that wee account the rich happie and the poore miserable Therefore the first point is cleare that the minde hath lost the gift of iudging and discerning The second way that man is corrupt is in obedience That it is made subiect to that which should be subiect to it namely the flesh Yea it doth not onely follow the flesh but also the euill temptatiōs of Sathan which are cast into it The minde is ready to follow them and therefore it is euill It followeth the example of the world And for these causes Christ calleth it an euill eye First because it wanteth iudgement Secondly because it obeyeth that which it should rule Totum corpus tenebrae Now he shewes the fruite of it which is to make the whole body darke that is the whole life full of vnrighteousnesse and darknesse Though the naturall vnderstanding haue some light yet it is an euill eye it cannot discerne in many things And though it discerne in many things yet it obeyeth not but followeth the will Thus much of the meaning Now of the instructions which truly and naturally proceede from hence First alway remember this that Christ left somewhat to be supplyed namely that this euill eye is in all men by nature and that is the cause why men cannot discerne wherefore wee are to labour to see and discerne this wickednesse of the eye in the minde It is the first steppe to knowledge to see that wee cannot see that wee cannot iudge and discerne of heauenly things as we ought wee shall neuer knowe GOD aright nor our selues till wee see that wee cannot see Also wee must bewayle this blindnesse and tremble for it The sense and apprehension of bodily darkenesse is grieuous vnto vs much more ought this And as that c. so wee ought to labour for the good eye-salue that makes the blind eye to bee a good eye and this salue is nothing else but the word of God applyed by the spirit of God When the holy Ghost opens the eyes of the vnderstanding then our eyes will bee made single Secondly wee are taught to amend a fault Wee haue heere iust occasion to rebuke a damnable fault which is common heere and euery where namely that men cōtent themselues with the light of nature for by this euill eye any man knoweth thus much namely 1 That there is a God 2 That God is good and mercifull 3 That we must loue him aboue all and our neighbour as our selfe 4 That we must liue well All this we know by nature If a man were brought vp in the wildernesse he might know all this without a teacher and yet herein stands all the knowledge that many haue but all this is nothing wherefore content not your selues with this Thinke not your selues good schollers in Christs schoole vntill you knowe more then this comes to That it is not sufficient to knowe these things it is manifest because it is here called an euill eye and makes the life full of darkenesse For all this if wee doo no more then this with this wee may perish liue in darkenesse and dye in darknesse and goe to euerlasting darkenesse And though some pleade that Preachers can teach them no more then this yet they deceiue themselues grossely Therefore remember this with naturall knowledge ioyne spirituall knowledge Put grace to nature to helpe the blinde eye Adde pietie and supernaturall knowledge to nature For this cause haue care to reade and search the scriptures that you may attaine to more knowledge then you haue by nature if it be for nothing else but to knowe Gods commaundements and promises for that knowledge serues for nothing else but to make a man without excuse and not to saue This fault and sinne is the fall and bane of many a soule and brings them to hell That men thinke themselues furnisht sufficiently for saluation if they haue but a naturall knowledge Men content themselues with reformation so farre forth as nature teacheth and looke what nature teacheth the verie blinde eye seeth First that God must be worshipped the blind eie seeth and knoweth but how hee is to bee worshipped he cannot tell Secondly that we must loue God and liue wel deale iustly is knowne by nature and this we cōtent our selues withall euen with euil conuersation and naturall reformation But this is not inough for the blinde eye cannot teach vs so much and they learne it and knowe it whose liues are nothing but darknesse Wherfore neuer content your selues with naturall reformation for if you haue no more all your ciuill life is nothing but darkenesse before God how faite soeuer it seeme to men but labour for a spirituall life that thy heart may be renued and thy life reformed according to the Gospell That this is necessarie it is plaine because Christ saith the whole body is darke without it The blinde eye is not able to free it from darkenesse Ciuilitie wil neuer saue thee thou must perish with it To proceed We learne that we must not be wise in the matter of saluation for our selues and by our selues The Lord saith by Moses to the Israelites Thou shalt not do that which is good in thine owne eyes but that which I commaund thee Deut. 12. Wee must not take vpon vs to set downe how we would be saued and by what meanes this way or that way for wee haue but a blinde eye And yet this hath beene and is a common fault The Turke with his religion the Iew his and the Papist his and there is no man but he prescribes to himselfe a way of worshipping God and how hee will be saued And by this the diuell destroyes many because they will bee wise
forsakes God when hee sets his hart vpon riches I wil make this more plaine In riches three things are to be cōsidered First the getting Secōdly the keeping Thirdly the spending First hee that seeks to be rich in getting of goods must needs vse much lying deceiuing and breaking the Sabboth In keeping of them if persecutiōcome he forsakes Christ and denies the Gospell and if any losse befall him he will resort to the witch wisard southsayer coniurer and Astrologer and all to keepe himselfe rich Againe he can part with nothing to the poore because hee must be rich therfore he cannot spare a penny None shall get ought at his hands they may starue at his doore first and all is because he will be rich hee hath set it downe and determined it with himselfe Men haue a milde moderate opiniō of couetousnes if a man be couetous they will say hee is a good honest man but somewhat hard and neere But marke the sentence of Christ Here these worldly persons are forsaken of God So that it is no small fault as the world takes it for a man to be worldly First it is a renouncing of God himselfe a practising of Atheisme therefore we must learne to thinke worse of these worldly persons Secondly it is the manner of men to make lawes to themselues for the getting of riches I wil haue an 100. or 200. or 300. or if he haue a greater stocke a 200. or 2000. c. and thus much lands rents and reuennewes I must needes haue it I cannot liue else Take heede of this make no such lawe to your selues for then follow all the practises that tend to the compassing of this resolution It is a commō practise among men they will haue thus much in stocke and thus much in reuenewes whereas indeed a little with Gods blessing is wealth inough Thirdly let euery man bee contented with that portion which God hath allotted him euermore remember that godlinesse is great gaine if wee be content Therefore away with this couetous minde and bee content with Gods good prouidence The heart must not bee deuided betweene God and the creature God must haue all or none you cannot serue both there is no parting of stakes God to haue one part and Mammon the other Many are deceiued herein who thinke they may part stakes and giue God one halfe and the creature the other nay sinne and Sathan The vse of this is to discouer hypocrites When men liue in many sinnes if they come to the Congregation to heare and pray and receiue the Sacrament though they lye and liue in sinne they may bee the seruants of God for all that as the drunkard adulterer c. And so euery man blesseth himselfe in his sinne Hence it is that so many flatter themselues while they liue in sin against their owne conscience but they deceiue themselues If they serue the diuell in any sinne they cannot serue God Secondly euerie seruant of God is so far forth regenerate renued and sanctified that not one sin raignes in him for then he must serue two maisters So many sinnes raigning in any man so many Lords This doctrine must be receiued regarded reuerenced remembred Thirdly if the heart cannot bee deuided betweene God and the creature let vs all in the feare of God worship God serue him and professe our selues to bee his seruants with our whole soules and bodies for we cannot serue God and Mammon God alone is to bee serued therefore let euerie affection bow the knee to God let the bodie and soule doo theyr parts in this homage so long as thou liuest Remember Rom. 6. The seruant of God hath his fruite in holinesse and the ende euerlasting life The Queene of Sheba pronounced the seruants of Salomon happie because they serued such a Lord. How much more thē are they happie who in body and soule giue themselues to the seruice of the liuing God Ob. It will be said I desire with all my heart to serue God but the corruption of my nature makes mee disobey and rebell against the commaundements of God The flesh makes mee doo that which I would not When I would faine honour God my corrupt nature makes me dishonour him Some may thus complaine that their case is miserable and they serue two maisters Answer All that haue grace must needes say thus that their wicked nature doth carrie them an other way but they must stay their mind on this maner Whē they faile in obedience let them consider whether they do it willingly or against their wills Thou wilt say vnwillingly and it grieues thee and thou art displeased with thy selfe Well if thou canst say this bee of good courage thou doest not serue two maisters though there bee in thee two contraries flesh and grace yet they are not two maisters Therfore bee not discouraged for thou seruest not both thou seruest God and not the flesh Nay if thou faile in obedience and be grieued for it God doth accept thy will and endeuour for the deede Remember this for euerie childe of God may say I serue two maisters but it is against my will and with griefe of heart with groning vnder this bondage Labour and endeuour to keepe a good conscience and then if thou faile it is because thou art ouerruled and maistered Walke in all the wayes of God and the wants and defects of thy nature are all couered in the death of Christ if thou doest thine endeuour to obey Search the scripture where the will of this maister is set downe and when thou knowest what his wil commandements are endeuour to obey them and thou shalt bee the seruant of God Thy seruice is a kingdome it is a true libertie But contrariwise serue Mammon and thy ende will be euerlasting destruction in hell 25. Therefore I say vnto you be not carefull for your life what yee shall eate or what yee shall drinke nor yet for your body what yee shall put on Is not the life more worth then meat the body then rayment At the 19. verse Christ began to forbid couetousnes and because men are ready to make many excuses and obiections therfore Christ hath answered two before Now he proceedes and strikes at the roote of couetousnesse which is immoderate and inordinate care for y e things of this life And his intent is to remoue that yea the distrustfull care of things necessarie and this he doth to the ende of the chapter he labours to take away the cause of all couetousnesse These words depend on the former from the 19. verse as I take it and they are a conclusion of all the doctrine deliuered before from the 19. verse and not from the 24. onely In this manner seeing they want a good eye and the gift of wisedome discerning therefore I say yet further to you be not careful more then needs for things necessary Thus these words depend on the former and withall hee meetes with a conceit of
wayes and to practise the workes of our calling but onely to teach vs to leaue the successe to God To make this more plaine put the case of any trades-man he is to practise the workes of his calling as if it be to buy or sell hee may do it with diligence without wronging any but the successe must be referred to God for that take no care but leaue all to him The like commandement we haue Phil. 4. 6. Be not carefull c What then But in all things let your prayers bee made to God with supplication and thankes giuing Marke there how care is opposed to prayer and thankes giuing All care is not forbidden there but immoderate care onely We must bee carefull of our duties but not of the successe of our labours For the blessing bee not carefull but commend it to God It is an excellent commaundement to bee remembred and practised of all men in all callings It is the double care that is forbidden Thus you see what you are to doo in the compasse of your callings Quest. How can we do this It is too hard a commaundement flesh and bloud cannot keepe it Answer Do but remember what blessed promises God hath made to them that obey him and we cannot but make conscience to obey this Some rise early goe late to bed and yet are neuer the richer But God giues sleepe to his beloued such as obey him shall haue rest and sleepe they shall with quietnesse reape the fruite of their labours The Lyons shall be starued but they that feare God shall lacke nothing Though the Lyons vse rauening and get theyr pray by violence yet they shall want sooner then the children of God If we had no more commandements in all the Bible but this it should be sufficient to worke this effect in vs after due labour and diligence vsed in our callings to referre the successe thereof vnto God We ought to trust God and beleeue his promises and not distrust his prouidence If wee will not trust God in these outward things how shall we trust him in the keeping of our soules in time of temptation and in death Therefore commend all to God and for the successe liue by faith Quest. How if all things goe crosse and we finde no blessing in our labours may we not prouide for our selues Answer Cast thy care on the Lorde and hee knoweth what is good for thee better then thy selfe wherefore if he denie thee that blessing which thou desirest be content and obedient For the seruants of God to bee crost it is better oftentimes then wee are aware of Good Iosias was puft vp with pride and would needes fight with Pharaoh Necho without any warrant and it cost him his life for it And good Ezechias likewise in a pride shewed the straungers his treasure and was punisht for it Therefore if thou want any blessing the best way is to pray for it and to depend vpon God and if God see it to be good for thee thou shalt obtaine thy desire So much of this maine commaundement which is a commaundement alwayes to be remembred and written in our hearts and to bee practised in our liues Now one point further is to be marked viz. how Christ distinguisheth betweene the life and the body hee makes the meat and drinke to appertaine to the life and soule and apparell to the body yet wee know that the apparell is a meanes to preserue the life too as well as meate and drinke and yet Christ cōcludes it and that for iust cause for though in some countries the vse of apparell bee to cherish the bodie and to continue life yet the general and first vse of it is not for the life but it respects a higher matter it serues for the body it selfe I say in respect of a certaine shame that is set vpon it the maiestie of the body is lost and the nakednesse of it is now a thing full of shame and confusion and our apparel serues to couer this shame So the proper and principall ende of apparell is this to couer the bodie in regarde of the shame which befell vs after the fall yea the truth is we should be all couered hands and face and all if it were not for other necessarie vses in regard of which wee keepe them bare and vncouered And if that fall had not bene the naked bodie had bene full of maiestie This point being considered we must learne neuer to be puft vp in regard of our apparell but rather to be abashed and confounded so oft as we put it on or looke vpon it for it is nothing but a badge to couer the shame of our bodies with therefore it is as great a madnesse for any to be puft vp because of their apparel as it were for a prisoner to be proud of the boults on his legges the brand on his hand or the hole in his care Therfore we must learne to thinke of our sinne when we looke on our apparel and to be abashed abased and humbled in remembrance of it We must expresse all the graces and gifts of God that be in vs so much as we can euen in our apparel as sobrietie temperance frugalitie such like they are to be declared in the very garments So much of that point Now it followeth Is not the life more worth c. After he had giuen a most excellent cōmandement to the end it may not goe without his effect hee enforceth it with diuers argumēts of waight First saying Is not the life more worth then meate c. The reason stands thus The life is more excellent thē meate and drinke and the body is better then the apparell Now God giues the life and the body and dooth preserue them therefore he will much more giue foode and apparell The reason is taken from the creation He that is a Creator will preserue his worke In this reason Christ teacheth vs how wee should make vse of our creation by a consideration of it wee must learne to come to a confidence of Gods prouidence and to trust in him for all the things of this life for hee will preserue his workmanship Iob in the beginning of his tenth Chapter perswades himselfe that the Lord will not destroy him because hee is the workemanship of his handes hee makes that an argument Marke what vse hee makes of his very creation Commend your selues to God as to a faithfull Creator saieth S. Peter 1. Pet. 4. Marke that hee calles God a faithfull Creator and for that cause wee must commend our selues vnto him We see also by commō experience that no man is so tender and carefull for any thing as is the workeman therfore in this respect we are to put our trust in God Hath God giuen vs life and a body and wil he not giue vs foode and rayment It cannot be Thus God teacheth vs his prouidence by the creation and confidence in it 26 Behold the fowles of the heauen
had where this doctrine was propounded in generall There is a moderate care for rayment which is not here forbidden but the other that is the inordinate immoderate care and it may bee conceiued diuersly First care for rayment is then inordinate when men care not onely for apparell necessarie but for aboundance and superfluitie for that which is more then necessarie As when men desire alwayes to bee in the fashion and to chaunge their apparell as the fashion chaungeth They are carried with an vngodly care Secondly when men care for costly apparel beyond their degree state and abilitie that is also inordinate care for apparell Example of this also is risen in our time when euery ordinarie man desires to be fine in apparell and no man is content with that which is decent and fit for his calling But the Trades-man his care is to bee apparelled like the Gentleman the Gentlemā like the Knight the Knight like the Noble man And thus euerie person affects the apparell of a higher state Yea euery seruant so the times are now spends the greatest part of his wages yea and more then his wages comes to in apparell Thirdly when much time is spent in the curious apparelling of the body as though wee could mend the forme of our bodies and as if the Lord had not done his part sufficiently The time and paines might be much better imployed spent in matters of saluation Now to come to the point Christ forbids not here a moderate care for raiment but the inordinate care to prouide apparell superfluous sumptuous and curious which is ioyned with the mispending of much time and mony beyond our estate and abilitie Now as I said before this inordinate and immoderate care is the common sinne of these times in all places this is manifest and cannot be denied Therefore let vs all remember and reuerence this commaundement and take heed that we be not carefull inordinately for rayment Now he comes to confirme the cōmandement by a fourth reasō set downe in this 28. verse and in the 29. and the 30. verses Learne how the Lillies growe c. The reason is worthy and excellent though it bee borrowed from sensible things and thus it is framed If God cloathe Lillies much more wil he do you c. The first part is confirmed in the 30. verse thus The Lillies and so all the hearbes of the field are ordained for mans vse and for the furnace Therefore man is more excellent then they are Then if hee cloathe them much more will he cloathe you for they are made for your vse The second part is thus contained in the 28. and 29. verses They are clouthed more gorgiously then Salomon Nay it is added that God dooth this for hee speakes it of the hearbes of the field not of the garden which are not drest by man Againe They labour not That is they themselues are not the causes of it it is not man nor the hearbe it selfe but God alone that cloathes it And hee addes that they are cloathed more then Salomon was in all his royaltie The conclusion therefore followeth If God so cloathe them much more you and that with a checke Oligopistoi Oyee of litle faith Thus you see the fourth reason which doth containe many notable instructions Now to the words Learne of the Lillies When he saith this he maketh the Lillies and euerie hearbe to bee a schoole-maister vnto vs hee sends vs vnto them to learne And though wee be the schollers of Christ yet wee must not thinke scorne to learne of them which grow without the hand of man or any labour of their owne And this he doth for speciall causes For first that creature in the field doth more obey God in it kinde then man doth and that the holy Ghost dooth often testifie Esay 1. Heare ô heauens and hearken c. And Ezechiel spake to the mountaines And the Prophet that was sent to reproue Ieroboam when hee came where Ieroboam was hee leaues him and cryes to the Aultar to heare him All this is to shewe that these vnreasonable and vnsensible creatures if they had that reason that man hath would bee more obedient and carefull then man is of his dutie Therfore to checke mans rebellion the Prophets called vpon these things when men would not beare them and this is the cause why Christ sends men here to the Lillies of the field The second reason of this is because we doo not learne the good things which the creature can teach vs. Though we haue them see them and vse them dayly yet wee do not learne all that of God which nature teacheth wherefore for good cause wee are sent to them to learne That which may be learned of the wisedome power prouidence mercie iustice and goodnes of God is manifested in them yet we marke it not For this cause Christ knowing our want and behauiour saith thus Learne of the Lillies c. This serues to checke vs who do not learne so many good things of God as these creatures can teach How then shall we learne the doctrine of saluation So much for this point that Christ saith Learne of the Lillies and by learning consider Now what is the thing to be learned of the Lillies How they growe This is the point to bee learned and considered They growe though they labour not nor spinne and Salomon himselfe was not cloathed like one of these And it is a thing worth the marking for in the winter they are buried in the earth appeare no more then if they should neuer be seene And yet in the Spring time of the yeare they growe vp with stalkes leaues flowers and goodly colours Now the point to be marked is this How all this comes to passe They themselues do nothing neither doth man any thing to make them growe What is it then that makes them growe The cause is the word of creation which was giuen out by the Creator in the beginning to the hearbes Let the earth bring forth hearbe and tree By vertue of that commandement then deliuered to the earth the earth now though it be frozen in the winter couered with snowe and hardned with frost as though there should neuer be any hope for the Lilly or other hearbes to growe yet it brings forth all in the Spring and that with beautiful colours and all by vertue of Gods commandement In the same manner to come to the point God hath giuen a worde of prouidence ouer his seruants that if they trust in him he will prouide them necessaries all necessaries whatsoeuer So as there shall be nothing wanting that is necessarie if they trust in him This worde is certaine set downe and as vnchangeable as the word of creation If men beleeue it they shall haue meate drinke and cloth as certainely as the flowers and hearbes and grasse come out of the earth This is the point here offered to our consideration They growe by the vertue of Gods
to practise these three thinges so long as you liue for in the kingdome of God standes all your happinesse ioy peace felicitie and blessinges out of it is nothing but griefe woe and horrour vnspeakeable All ioy and comfort whatsoeuer can bee wished or thought of is in the kingdome of grace and glory Therefore if you desire happinesse let your care bee for these thinges for out of this kingdome there is nothing but misery and the wrath of God hangs ouer euery one that is not in it euery houre hee is in daunger of Gods heauy iudgements Oh fearefull state oh wretched people that feare it not Wherefore to conclude that we may escape the plagues and punishments of the damned and haue the comforts of the subiects of this kingdome let this be the maine and principall care to be of this kingdome and to liue in it for if you liue out it still eternall woe will befall you Let this heauenly doctrine take place in all your harts and do not flatter and soothe your selues perswading your selues that if you leade a ciuil life and come to Church all is well and you are safe For marke the kingdome of God is like a Citie and it hath his suburbes and sundrie gates The first gate is the ministrie of the word when you are come so farre then you are in the suburbes but yet you are not in the citie All sorts of men come thus farre both good and bad But there is a second gate and that is when a man is regenerated and conuerted then he first sets his foote within the citie All before is but the suburbes and may bee performed of hypocrites Onely the children of God passe this gate Therefore content not your selues to heare the Word and receiue the Sacraments and to be counted Christians for all this is nothing more then the hypocrites may do but labour to become new creatures that you may bee free-denisons in the kingdome of heauen and then indeed we seeke the kingdome of God aright when we striue to enter in at this gate Thus much of the dutie commaunded which I will repeate because it is a matter of weight First seeke the kingdome of God and his righteousnesse This must be the principall care of all persons whatsoeuer young or old high or lowe to come within this kingdome Here is then a iust rebuke for worldlings who do the contrary and set the cart before the horse Now a little of the promise which is a most worthy and heauenly promise And all these things shall be ministred vnto you The Greeke word is very significant the translation hath not expressed all the sense It is borrowed from bargayners but especially from sellers of wares Whē men haue made a bargaine especially of any great quantitie commonly the seller will giue some ouerplus and additament for amendes for the further contentment of the buyer so let vs seeke the kingdome of God and all temporall blessings shall be added as an ouerplus and amends to the full contentment of all our hearts Besides the word signifieth that they shall be cast or flung or added as an ouerplus and an increase besides the kingdome Here you see a most heauenly promise which is to be considered of with all reuerence Quest. How can this be true seeing we read of many worthy seruants of God which haue bene starued pined and destitute of garments whereof diuers exāples might be brought but one or two shall serue Paul saith it of himselfe 2. Cor. 11. And the holy Ghost Hebr. 11. of all Christians All the promises of temporall blessings must bee vnderstood with this exception vnlesse it please God to proue vs and trie our faith and patience and exercise and chastise vs by want Thus much concerning the exposition and meaning Now followe the instructions This shewes vs the right way to get wealth and all temporall blessings whatsoeuer therefore marke it for Christ the fountaine of wisedome hath taught it The right way commended by Christ is aboue all things to seeke the kingdome of God to seeke to be gouerned by Gods spirit and to serue him in holinesse and righteousnesse This is the right way and none other therefore let euery one marke it And the reason is plaine The kingdome of God is the principall good of man meate drinke and cloth and such like are but dependances which appertaine vnto it this is the principall Therefore he that would obtaine these and haue good successe with them should first seeke Gods kingdome for these are entailed together When the Arke was in the house of Obed. Edom his house prospered all the while If the presence of the Arke brought such a blessing much more Gods kingdome Yea as Dauid saith Whatsoeuer he doth it shall prosper Psal. 1. To come neare our selues Wee haue had great peace a long time and the maine and principall blessing of all is this that the Kingdome of God is amongst vs and this hath brought with it peace and protection And because it hath not had so good successe amongst vs as it ought therefore Gods hand is amongst vs and wil be more if wee continue to reiect the obedience of his commaundements This being so marke this lesson Art thou a poore man and wouldest thou haue sufficient wealth to liue to thy comfort and contentment set thy heart vpon this kingdome first and labour for repentance and regeneration and thou shalt finde Gods blessing Obiect How comes it to passe then that we haue so many beggers Answere They are a cursed generatiō which liue out of all order neither obeying Gods lawe nor mans and therefore Gods curse is vpon them to death Art thou a rich man and wouldest thou continue so and maintaine thy estate then let thy peincipall care bee to seeke the kingdome of God and to bring thy family to it nay to set it vp in thine house Art thou a student wouldest thou haue the blessing of God vpon thy labour Let thy first care be to seeke Gods kingdome labour to enter into it in this life and the Lord will prouide for thee The like may bee said to all Merchants Trades-men and Handicrafts Artificibus opificibus who liue by buying and selling or working In a word whatsoeuer you bee man or woman high or lowe old or young make conscience of this Hast thou children and wouldest thou make them portions and maintaine them to thine owne and their comforts Labour for this and this is the best dowrie and inheritance that thou canst giue them Therefore seeing this is so I must renue mine exhortation Let not the diuell steale away this doctrine nor your owne corruption banish it Let Maisters Ministers and Magistrates euery one in his place labour to set vp the kingdome of God Lastly let all persons whether publike or priuate labour for this while they liue Euery man talkes of the kingdome of God when he dies but wee must enter while we liue or
neuer To this adde the particular beliefe of such promises the want whereof is the cause that we faile in the duties commanded Now there are other instructions to be learned here When Christ saith All these things shall be ministred vnto you to wit all these things meate drinke and cloth and all temporal blessings necessary whatsoeuer he giues vs to vnderstand that all these things all temporall blessings are certaine dependances things that depend vpon the kingdome of God This is the second point to bee remembred that all these are annexed to that This appeares thus When men seeke the kingdome of grace and the kingdome of glory God will giue them these and more too Besides the kingdome which is the onely thing which hee must ayme at hee dooth cast vnto them sufficient blessings for the preseruation of this temporall life So that all temporall blessings appertaine to the kingdome of God they depend vpon it are annexed vnto it And herevpon sundrie other instructions may be gathered If this be so that all temporall blessings depend on Gods kingdome thē we for the most part liue after a most preposterous order and maner for wee care more for the body then we do for the soule for this life more then for the life to come more for meate and drinke then for the kingdome of heauen Generally the care of most men is all for the world and there is little or no care for the life to come Wee may see our folly in the folly of children they are better pleased with a Nutte or an Apple then with a promise of great reuenues or of a great inheritance And wee haue more regard of temporall blessings then wee haue of the kingdome of God and yet these are but dependances to that Secondly wee are taught to seeke for riches and temporall blessings with the same minde with which wee seeke the kingdome of God that is with an honest heart for they depend one vpon an other Wee must seeke this kingdome of God with an vpright heart and so wee must seeke riches with a good heart and honest dealing vsing no vniust meanes And as wee are to seeke them thus so wee must vse them when wee haue them for this ende to further Gods kingdome with the same for riches are things that depend vpon that therefore ought to serue to this ende Thirdly if this bee so that riches are dependances on Gods kingdome then hee that hath no right to the kingdome of God and is not in it hath no right to any temporall blessings for they are annexed one to an other Turkes and Infidels haue temporall blessings from God and enioy them An. They haue them but by permission from God they haue no right nor tytle to them indeed and in conscience I graunt in ciuil courts and in a ciuil respect they haue a right vnto them and a proprietie in them but in conscience before God they haue none at all As many as are out of Gods kingdome whatsoeuer they be they haue no right to any temporal blessings nor to any creature but are very theeues and meere vsurpers before God thogh they haue right to them before mē Let this be remembred that they haue no right to the meate that they eate to the cloathes they put on nor to the ground they goe on This shewes what vile and miserable wretches we are so long as wee are out of Gods kingdome wee haue no right so much as to the very breath which wee drawe in at our nosthrils nor to the bread wee put into our mouthes c. but all the creatures are against vs. And this is without question the state of all and euery man that is out of Gods kingdome By which we see what miserable wretches we are much lesse haue wee any spirituall blessings wherwith to comfort our selues Further if this bee a truth this must bee an inducement to euery one to remember the lesson taught before namely aboue all things to seeke to get the kingdome of God for till then wee are most miserable wee haue no comfort in any creature or blessing of God nay the creatures that bee in our hands we haue no right vnto them wee haue not so much right as the beastes haue If there were no more reasons but this one taken from our miserable state so long as we are out of the kingdome of God this one ought to bee a spur vnto vs to make vs seeke it Nay we ought to be at no rest till wee bee perswaded out of Gods word that wee be in that kingdome we should giue our soules no rest day no◠night til we be resolued of this that wee are within the kingdome of grace now whilest wee are liuing vpon earth And therfore I adde this because we are thus miserable as you see till we be in it Quest. And that you may the better knowe when you bee in it remember but thus much when you be regenerate then you enter But you will say How shall we know when we are regenerate Answere When you beginne to bee touched in cōscience with your sinnes and to be displeased with your selues for the sins of your nature and the sinnes of your liues and withall begin to hunger after Christs righteousnes and to frame your liues according to Gods commandemēts then you are regenerate and then you enter into the kingdome of God you obtaine it and haue right vnto it Therefore if you would haue an entrance into it labour to be touched greeued for your sinnes in heart and conscience labour to feele your neede of Christ and of his blood and haue a care to put your neckes vnder his yoke And whē these things are in you whatsoeuer you haue bene before though the vilest sinners that euer were you enter into the kingdome of God Againe if this be so that temporall thinges are but dependances we are taught that when any calamitie or losse befalls vs whether it be of goods friends or good name we oght then to stay our selues and not to suffer our selues to be ouerwhelmed with immoderate sorow and griefe for when the greatest losses come that can be of worldly things what is it but of thinges that depend on the kingdome of God The kingdome it selfe is not lost what though thou loose the fauour and countenance of men and thy reputation and estimation among them or some part of thy goods this causeth not the losse of the kingdome the right and title of that may stand good notwithstanding al these Therefore wee must moderate our griefe with this consideratiō And thus Christ comforted his disciples in their afflictions Feare not litle flock for it is your Fathers pleasure to giue you a kingdome The third point of doctrine to bee gathered hence is this That God is a bountifull God and his bountifulnesse is heere described for if you seeke the kingdome of God you shall haue it much more See here the exceeding great