seeme the least and most contemptible of all other as the Emmet before mentioned the h Prou. 30. 24. Conies or Mice of the Mountaines the Locusts and Spiders whose strange industry and operations wise Agur much admireth Of which and infinite such like that of the Prophet may iustly be taken vp i Psal 111. 2. The workes of the Lord are great sought out of all that haue pleasure therein To this seeking and pleasuring in the workes of God wee are called both by the manner of creating in that God made not all at once by his Word or becke as hee could haue done but by peece-meale in sixe dayes that we might follow him and consider of euery dayes worke seuerally and also by the first institution of the Sabbath in the close of all which besides other ends was ordayned to be a day of contemplation or beholding of God in his workes as the k Psal 92. Psalme or Song for the Sabbath insisting vpon the Works of the Lord plainly intimateth If we could as dutie bindeth vs be brought hereunto we should then liue in this World as in an ample and magnificent Temple furnished with most beautifull Images or Laymens Bookes of Gods owne making to admonish and comfort vs vpon euery occasion and should haue no need of Popish Images to that end directly against the expresse minde of God reuealed in his Word And let me adde thus much more for the increase and confirmation of our comfort heerein By this comparison drawne from the vnregarded foules of the Aire from Sparrowes and Rauens as wee may seec Luke 12. 6. 24. wee are taught that no sence of our owne vilenesse or want of meanes ought to plucke vs from resting vpon Gods Prouidence but rather send vs to it Shall l Mat. 10. 29. Sparrowes sold so good cheape and rauening Rauens safely rest vpon it in their kind without all meanes and not be disappointed And shall not we made after Gods owne Image redeemed by the bloud of his onely begotten Sonne sealed by his Spirit vnto the day of Redemption to whom it is his good pleasure to giue the Kingdome doe it much more The third Reason propounded also with a vehement Interroation doth demonstrate the vanitie and vnprofitablenesse of taking thought about outward supplyes m Verse 27. Which of you by taking thought can adde one Cubit to his stature What manner of reasoning this is Christ himselfe sheweth elsewhere n Luke 12. 26. If then yee be not able to doe that which is least why take yee thought for the rest So that hee maketh it a reasoning from the lesse to the greater to be of tall or lowe stature conferreth little or nothing to a comfortable life yet are wee not able by any solicitude or carefulnesse to mend our selues therein any whit All that wee can doe is to vse the meanes which God hath appointed to that end by taking sustenance and preseruing our health so much as in vs is and to leaue that increase of our stature and of our childrens to God alone so in like manner are we for competencie and suffizance in outward things to vse the best industrie and prouision that wee can and then in faith and holy dependance to expect the successe from God o Prou. 10. 22. Deut. 8. 17 18. Psal 127. 1. whose blessing onely maketh rich and giueth content The short is that as our stature so our state of life commeth meerely from the hand and appointment of Almightie God That notable comparison which Irenaeus taketh vp to illustrate the doctrine concerning the communion of Saints may well bee taken vp in this case As one lumpe and one loafe cannot bee made of drye wheate without moysture so neither can wee being many be made one in Christ without the water which is from heauen In like manner how wise and working heads soeuer men haue and what meanes and indeauours soeuer they vse yet the lumpe or leafe of thrift cannot be kneaded or raised vp without liquor from heauen that is without Gods blessing Where that is wanting great husbands with all their great trauell and cares doe but as bowlers who crye rub rub and bend their body which way they would haue their bowle to goe but all in vaine Hitherto our Lord Christ p Verse 25. 26 27 hauing earnestly taxed men for torturing their minds about necessarie foode doth now the like about rayment q Verse 28. 29 30. And why take you thought for rayment consider the Lillies of the field how they grow they toile not neither doe they spinne c. vsing the like vehement interrogation and vndeniable reasoning from the comparison of the lesse as before And heere also in so low a degree that it ought to make vs ashamed of our vnbeliefe to haue the least mistrust that hee should not cloathe vs who cloatheth the Lillies not of the garden onely which are regarded of men but of the fields which no body looketh after whose beautie and brauerie hee maketh to goe beyond Salomons the mirrour of maiestie and magnificence which thing he calleth vpon vs to consider and diligently meditate on Shall God our heauenly father so cloathe the grasse which is to day and to morrow is cast into the furnace or else otherwise soone withereth and dyeth away and shall hee not much more cloathe vs for whom hee hath made these and all other things and whom out of his rich mercie and grace hee hath cloathed with his sonne Iesus Christ the Lord of glorie Let vs stay here a little and obserue well and lay to heart how irreligious and absurd this carefulnesse about apparell must needs bee Since it is not onely against our Lord and Masters most earnest prohibition but against a more sure word and ordinance of Almightie God then that of the Lilies if anything can be more sure For they being in appearance dead in Winter yet by vertue of Gods operatiue r Gen. 1. 11. word grow againe in the Spring and without their labour and spinning are so arrayed as Christ here speaketh Wee haue for this purpose the word of the same God in a farre more excellent maner both his vocall word promising Å¿ Psal 34. 10. that they which seeke the Lord shall not want any good thing auouching also that hee t Deut. 10. 18. loueth the stranger who of all other is most to seeke giuing him food and rayment and his operatiue word also in making good that promise from time to time as we see in our first parents u Gen. 3. 21. whose nakednesse he cloathed in Iacob x Gen. 28. 20. and 32 10. whose petition for bread to eate and rayment to put on God most graciously and plentifully answered in the Israelites y Deut. 8. 4. and 29 5. following him through the barren wildernesse to whom most miraculously he did the like fortie yeares together To let this passe obserue heere by the way how
prouided for them in the house of God euen till their brests ake againe that their nurseries I meane their children and seruants may take their full draughts and so battle in grace and godlinesse Brethren in like manner friends and fellow-Christians are r 1. Thes 5. 11. Heb. 3. 13. and 10. 24. to exhort one another daily while it is called to day and to this end to consider one another to prouoke vnto loue and good workes Otherwise wee shew our selues to be most vnworthy of the honourable name of Christians which wee take from Christ the anointed because we are anointed by his holy spirit Å¿ 1. Pet. 2. 9. Reu. 1. 6. to bee Kings Priests and consequently Prophets also not onely to know the will of God but to communicate it each to others t Rom. 12. 3. according as God hath dealt to euery man the measure of faith To conclude this first point this is in briefe the righteousnesse commended and commanded by Christ to euery blessed man that he keepe the Commandements of God euen to the least and teach others so to doe euery man and woman for their parts according to their gifts and callings The second point in this passage concerning righteousnesse is the high commendation giuen to it he which performeth it shall be called great in the Kingdome of Heauen As on the one side whosoeuer breaketh the least of Gods Commandements and teacheth others to doe the like shall be called the least in the Kingdome of Heauen meaning that hee shall bee of none account or reckoning in Christs Church and Kingdome either of grace or glorie but he shall meete with Belshazzars u Dan. 5. 27. Tekel to bee weighed in the ballance and found too light or rather with x 1. King 14. 10 Ieroboams heauie sentence to bee vtterly swept away as doung howsoeuer in the meane season he iustifie himselfe and beare a great port before men as the Scribes and Pharisies did So on the otherside he that worketh righteousnesse doing and teachiog as is heere required shall bee called great that is he shall bee of high esteeme with God and with his people in Christs Church and Kingdome both of grace and glory For y 1. Sam. 2. 30. them that honour mee I will honour and they that despise me shall be lightly esteemed Againe z Reu. 3. 5. 12. I will confesse his Name that cleaueth to mee and to my words saith Christ before my Father and before his Angels I will make him a Pillar in the Temple of my GOD that is I will make him most honourable and glorious most stable also and vnremoueable He shall not vpon earth haue a corruptible Pillar set vp in honour of him with the title and inscription of his Name vpon it as victorious conquerours had but he shall himselfe be made an immortall Pillar and immortall glory put vpon him euen in the heauenly Temple howsoeuer hee bee poore and vile yea euen hissed at in this present World many times as Christ Iesus and the Apostles were In earthly Kingdomes men are set in the Subsidie-bookes according to their Lands and Liuings in this heauenly Kindome they stand in Gods Booke according to their doing and teaching There though they bee not great in the Subsidie-booke yet they may haue place in in an inferiour ranke heere except we become great indeed by doing and teaching faithfully we are no bodie Wherefore to conclude this point also since all men looke after greatnesse and shunne contempt what in them is it lyeth vs in hand serioussly to consider what our practice is whether we be such doers of the diuine precepts what integrity is ioyned to our practice whether wee haue respect vnto all Gods Commandements which was Dauids a Psal 119. 1. 6. onely antidote against shame and most sure way to blessednesse and finally how faithfull and forward wee are in communicating to others by way of teaching and mutuall instruction whatsoeuer God of his good grace hath communicated to vs. That most wise Parable which Salomon taketh vp concerning the right vse of temporall blessings holdeth in spirituall b Pro. 5. 15 16. Drinke the waters of thine owne Cisterne and running waters out of thine owne Well Let thy Fountaines bee dispersed abroad and Riuers of water in the streets that is liue of thine owne frugally and comfortably dispense and disperse them to others liberally so may we say of heauenly things Drinke waters of thine owne Cisterne let thy Fountaines be dispersed c. Reioyce and bee thankfull to God for his inestimable goodnesse in giuing thee a mind to know him to trust in him to call vpon him to loue and obey him from the heart striue to profit and to grow in grace but withall indeuour by all meanes to do what good thou canst in blessing others with whatsoeuer blessings of this kinde thy heauenly Father hath blessed thee teach the ignorant admonish them that are vnruly comfort the feeble-minded exhort all such as thou findest too remisse to be zealous such as thou findest zealous to bee more zealous for the truth This is the true and onely way to greatnesse in Christs Church and Kingdome and to auoid all disgrace all manner of wayes The third point concerning righteousnesse is the explanation which holdeth to the very conclusion of the whole Sermon Hee explayneth the matter concerning righteousnesse first by the contrarie secondly by the properties thirdly by the parts The contrary to it is set downe Verse 20. and it is the righteousnesse of the Scribes and Pharisies which was legall onely traditionall and hypocriticall legall because they sought not righteousnesse by Faith in Christ who onely fulfilleth the Law for vs but by c Rom. 9. 32. the workes of the Law traditionall because they both expounded the Law also blended the worship of God with their own traditions hypocrtical because in all their glorious workes they sought the applause of men rather then the glory of God Except in all these our righteousnesse exceed theirs our Lord Christ peremptorily auoucheth heere that we shall in no wise enter into the Kingdome of Heauen wee shall haue nothing at all to doe with his Church either Militant or triumphant That is except wee seeke to be made righteous before God by Faith in Christ d Rom. 8. 3 4. Who onely fulfilled the Law for vs and we in him except we performe to God e Num. 15. 39. chast and f Rom. 12. 1. reasonable seruice in all things according to his Word except also in the performance thereof we denie our selues and seek after the glorie that commeth from God alone The properties of righteousnesse which is the second branch are three in like manner for it is spirituall vniuersall and sincere Hee proueth it to bee spirituall by giuing the true interpretation of the sixt of the seuenth and of the third Commandements of which briefly because they are Catechisticall points which are
blessed patterne heere set before vs which is not the Charity of an Angell or Man how holy soeuer but of our heauenly Father most good and the Fountaine of all goodnesse to whom if we striue not to be like in this perfection of Charitie we shall neuer come to be like him in glorie CHAP. 6. That our righteousnesse must be spirituall that it must also be vniuersall we haue heard in the later part of the former Chapter now followeth the third propertie of it that it must be sincere and without hypocrisie which holdeth to the nineteenth Verse of this sixt Chapter This point concerning sinceritie is first propounded and confirmed Verse 1. Secondly it is explained and vrged more particularly in three principall instances Almes Prayer and Fasting answering to the three mayne parts of Righteousnesse Pietie Charitie and Mortification specified Chap. 7. Verse 7. to 15. The generalitie is propounded Verse 1. with a most earnest caueat because wee are in extreme danger to bee ouertaken with ambition and vain-glory by reason of our great propensitie thereto and so to spoyle all Take heed saith hee that you doe not your righteousnesse before men so doth the vulgar Latine Translation reade righteousnesse in this Verse and not Almes as it is commonly read and so doth reuerend Master Beza translate it out of certain ancient Greek Copies and the context it selfe seemeth to call for it as answering best to Christs charge giuen Verse 20. of the former Chapter Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisies c. whose righteousnesse as we heard was among other things hypocriticall Wherefore it followeth naturally to charge them that they doe not their righteousnesse as the Scribes and Pharisies did theirs to be seene of men To make this yet more cleere it is to bee obserued how not onely the particular instance of Almes following immediately Verse 2 3 4. but that of Prayer and Fasting are inferred vpon this generall proposition and accommodated to it in one and the same manner and forme without prefixing any other caueat but this which he maketh common to all three But let vs heare what is propounded in the generalitie l Verse 1. Doe not your righteousnesse before men to bee seene of them as though hee should say I forbid you not simply to doe your righteousnesse before men bring it vpon the stage in the Name of God though you haue ten thousand lookers on care not for that the more the better I haue exhorted you before m Chap. 5. 16. that your light should shine before men and so let it doe as much as you can but beware you doe it not with a minde to bee seene and praysed of men that is the bane and break-necke of all goodnesse yea it turneth the greatest righteousnesse into the greatest vnrighteousnesse for what is greater vnrighteousnesse then to put your selues into Gods place by taking to your selues the glory of your righteousnesse proper to God the sole authour and donour of it We learne then from hence aboue all things to haue an eye not onely that our actions be iust and holy in themselues alas there are not many that goe so farre but that our end and ayme bee answerable The supreame end of all our actions and dealings ought to bee that that n 1. Pet. 4. 11. GOD in all things may bee glorified through CHRIST IESVS Whereunto serueth that subordinate end alwayes to be before our eyes which is o 1. Tim. 4. 16. the sauing of our selues and others with whom wee haue to doe to which agreeth that notable exhortation and example of the blessed Apostle p 1. Cor. 10. 31 32 33. Whether yee eate or drinke or whatsoeuer yee doe doe all to the glory of GOD giue none offence neither to the Iewes nor to the Gentiles nor to the Church of GOD Euen as I please all men in all things not seeking mine owne profit but the profit of many that they may be saued This then must bee the constant indeauour and whole life of a Christian putting farre away all by-respects to walke before God and approue himselfe to his Maiestie alone doing all his righteousnesse or good workes to these and none other ends repenting as need requireth daily of daily defects This is the rather seriously to bee thought vpon because of the reason or confirmation annexed Else yee haue no reward of your Father which is in Heauen A most weightie reason which if it moue not men may iustly feare themselues to be dead in trespasses and sinnes or next doore by Our righteousnesse is not to bee done to be seene of men vpon paine of forfeiting our heauenly Fathers approofe and blessing of being vtterly bereaued of all acceptance and reward at his hand For as in shooting except the ayme bee well taken the gâ—me must needs be lost so in our best actions and dealings except we propound the right ends we shall come short of the prize of the high calling of God A good end doth not alwayes sanctifie the meanes of attayning to it that is a Popish conceite as in the Gun-powder-treason and other such like plots but this is most certaine that an ill end doth euermore corrupt and vitiate all indeauours which are taken for it though the workes in themselues bee neuer so sacred and holy as appeareth plainly in these three noble instances Almes Prayer Fasting being done for vaine-glory wordly prefâ—rment opinion of merit or else without due respect to those ends before mentioned In his explanation by particulars hee holdeth one vniforme order in euery one of them First to dehort from q Verse 2. 5 16 hypocrisie and ostentation and that by reasons of great moment Secondly by a most sweet and forcible reason r Verse 3 4 6 17 18. he exhorteth vnto humilitie and sincerity He dehorteth from hypocrisie and ostention and that by two reasons whereof the former is the most odious practice of the hypocriticall Scribes and Pharisies to whom they must in no case be like Å¿ Verse 2. 5 16. When thou doest giue Almes fast and pray bee not like the hypocrites This fashioning to hypocrites the worst of all people can no wise stand with their present condition who are by Gods free election and calling the best of all people as being restored to the fauour of God and renewed after his Image But to beate his Disciples the farther from them hee setteth before their eyes their leud and as it were Player-like so much the word hypocrite importeth disguizings When they gaue Almes vp went the sound of the Trumpet they made choice of the most celebrious places of the Citie as the Synagogues or streets to act their Pageant vpon to the greater vpbraiding of the poore and magnifying of themselues Againe when they made their Prayers I meane not publicke but solitary no place would serue their turne but the Synagogue or corners of the streets where two or three
the Gentiles beleeued on in the World receiued vp in glory This most admirable mysterie is before and aboue all things to bee sought and looked into and all things to bee accounted no better then drosse and draffe in comparison heereof The meanes which God hath sanctified for this purpose are as wee haue beene taught to bee assiduous and constant in searching the holy Scriptures and sitting at the feet of the faithfull Preachers to heare their doctrine Secondly it consisteth in the effectuall seeking after the participation and enioying of this blessed Kingdome so that we know our selues truly infranchised therein and bee able out of infallible sence or at the least apprehension of Faith to say with the Apostle u Phil. 3. 20. Our conuersation or Buâ—geship is in Heauen This is done when the holy Word or Gospell x Heb. 4. 2 3. is mixed with Faith in them that heare it for we which haue beleeued doe enter into rest This Faith with the daily increase of it is to bee sought after with might and mayne as in a matter of life and death Thirdly this seeking consisteth in our vttermost indeauour to spread inlarge this Kingdom euery one according to his gifts and calling Worldly men runne themselues out of breath to ioyne house to house and land to land that if it were possible they might dwell alone vpon earth And the Scribes and Pharisies compassed Land and Sea to make a Proselyte ought not then the Burgesses of this heauenly Kingdome be sharp-set vpon the inlargement and aduancement of it Accounting it their ioy and crowne yea the very life of their life to winne many to Christ Iesus their Lord and Souereigne to see the Gospell which is the Sword or Scepter of his Kingdome to y 2. Thes 3. 1. haue free passage and to be glorified Surely this is and ought to bee the mayne studie and indeauour of all true seekers of the Clergie as of the Ministers of Christ and Stewards of the mysteries of God of priuate men and women as of helpers to the Faith Questionlesse if the Prophet and people of God were so affected to the earthly Ierusalem the onely Mart Staple of true Religion in those dayes that they solemnely professe and protest z Psal 137. 5 6. If I forget thee O Hierusalem let my right hand forget her cunning if I doe not remember thee let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy wee should infinitely stand more tenderly affected to the heauenly Hierusalem to the Citie or Kingdome of the liuing God to seeke the good of it by the propagation of the most glorious Gospell of Christ Iesus alwayes by all meanes grieuing at the contrary Fourthly and lastly our seeking of it consisteth in seeking how to grace beautifie and adorne so much as in vs is the Gospell and Church of Christ by the shining brightnesse of a right Christian conuersation a Mat. 5. 16. according to that which wee heard before This is that righteousnesse of the Kingdome heere mentioned which serueth as a notable lure to draw many to the loue and obedience of the Gospell So that first to seeke the Kingdome of God and his righteousnesse is to vse all diligence whatsoeuer become of vs and of all other things to know participate inlarge and adorne his blessed Gospell and the refined estate of his Church and People by the comming of his Sonne the promised Messiah into the world And withall so demeaning our selues as his dutifull subiects vpon earth to rest sweetly in hope and expectation of that most glorious life and immortalitie which is reserued in heauen for vs. The promise annexed is And all these things shall bee added vnto you as when a grand Mannour is made ouer to any all the royalties passe with it so this inheritance incorruptible vndefiled and that fadeth not away being once assured to vs by our heauenly father the pettie matters of this life cannot but attend vpon it b Luke 12. 32. Feare not little flocke any want of foode or rayment for it is your Fathers good pleasure to giue you the Kingdome So that howsoeuer this be a paradoxe or strange opinion to the world yet among them that are perfect as the Apostle speaketh it must be receiued and acknowledged as the wisdome of God and an infallible truth That the onely sure way to get sufficiencie of all needfull succours for this transitorie life with the cheerefull vse of them which few haue and a clause of warrantize against all danger is by c Mat. 22. 29. seeking the Kingdome of God and his righteousnesse If there bee any demurre about this most cleare point it is as was said to the Sadduces because men know not the Scriptures nor the power of GOD. For wee know that the holy Scriptures affoord infinite promises of this kinde and in like manner infinite examples of Gods prouident and powerfull purueyance for his owne people in all ages as for the Patriarkes while they were soiourning in the Land of Canaan and Egypt the Israelites in the wildernesse Dauid d Psalme 23. in all his distresses for Eliah by Ranens the widow of Sarepta by drawing out the meale in the barrell and oyle in the cruse the poore widow of one of the sonnes of the Prophets e 2. King 4. 1 2. by a strange multiplication of oyle for Iosiah f Ierem. 22. 15. who did eate and drinke and it was well with him doing iudgement and iustice the followers of Christ in the wildernesse fed and satisfied two seuerall times his Disciples g Luk. 22. 35 36 going forth at his bidding without purse serip or shooes to let passe other examples which are innumerable There is no faithfull man or woman seeking the Kingdome and righteousnesse of God in truth and perseuering therein that hath not experience in some degree of the performance of this most gracious promise at one time or other howsoeuer God exercise their faith and patience for a season In the last place to taxe our great propensitie to this sinne of distrustfulnesse and to beat vs yet more throughly from it he addeth a third repetition of his fore-going prohibition inferring it vpon his former promise to this effect Since God hath passed his word that all these things shall be added to the seekers of his Kingdome and righteousnesse h Verse 34. Take therefore no thought for tomorrow that is not so much as for the time nearest at hand but trust God with it Doe the worke of euery day on the day vse withall the best prouidence and forecast that you can eate drinke and be cloathed according as God hath blessed you doing also what good you can to all and there an end Torture or vexe your selues no further about future euents or supplies if thou beleeuest that God is thy God and heauenly father that hee will not leaue thee nor forsake