wayes met and no gesture but standing and perking vp to be seene the further off And when they fasted insteed of making their hearts sad they made a sad countenance insteed of disfiguring their lusts they disfigured their faces for the very nonce affecting rather the seeming then the substāce of sanctimony the opinion rather then the thing Is not this most base and loathsome dealing enough to make one cast his gorge ought wee not to abhorre and abominate any spice of it Surely as the Lacedemonians are said to haue set their drunken and spuing slaues before the eyes of their children to cause them to abhorre drunkennesse so doth our Lord and Master heere set these ambitious and dissembling wretches before the eyes of his Disciples and of all his faithfull people to worke in them a hatred and loathing of such doings and to make them more in loue with humilitie and sinceritie The second reason against hypocrisie and ostentation is the vnhappie successe of it which to make the matter out of all question hee auoucheth with his vsuall asseueration Amen or verily I say to you they haue their reward Praise they hauke after and praise they haue one corrupt man applauding another as one Mule or Asse knibbles another and more then that are they not to expect their reward shall dye with them If they doe not out-liue it as commonly hypocrites doe whose vizards at the length God pulleth off from their faces in this present life and insteede thereof t Mal. 2. 3. casteth dung vpon them But howsoeuer they enioy their bright and brittle reward all their dayes being reputed Saints vpon earth yet shall that word of Christ stand for euer u Luke 16. 15. That which is highly esteemed among men is abomination in the sight of GOD. And the more praise they find for the present the more dishonour shall they find at the last day when fained holinesse charitie and humilitie will clearely appeare to bee double deuillishnesse and iniquitie Then shall all time-seruers know perfectly by wofull experience how good a thing it had beene not to haue x Iohn 5. 44. receiued honour one of another but to haue sought the honour that commeth of GOD onely In the second place hee exhorteth them to humilitie and sinceritie in Almes Prayer and Fasting aduising them rather to affect obscuritie by hiding their goodnesse from the eyes of men then same and celebritie by setting themselues and their good workes to sale any manner of wayes Hee would haue them learne the art of holy dissimulation so farre forth that if it were possible to hide it from their owne selues they should doe it resting vpon Gods approofe testimonie and reward alone When thou giuest Almes let not thy left hand know what thy right hand doth signifying by this hyperbolicall prouerbe that if the left hand had reason and vnderstanding it should be kept from the knowledg of that good which the right hand doth then much more should other folkes Teaching vs to be so farre from making that to bee our ayme to please men looking no further as hypocrites doe not that wee should feare and flee nothing more then to doe good vpon these conditions to sell away as it were our golden workes for such a drossie and durtie reward But contrariwise to hold such inwardnesse and secrecie with God as to make it our great and onely ambition that hee alone who alone is worthy may bee pleased and glorified by all meanes To this end serueth that which followeth when thou prayest enter into thy closet or some such place of priuacie sequester thy selfe from all companie set thy selfe in Gods presence alone with alone poure out thine heart in secret into his bosome that dwelleth in secret And know thou that this blessed secrecie with God will in speciall manner further thy deuotion and put by the occasion of vaine glorie so much hated of God and preiudiciall to men So when thou fastest priuately howsoeuer thou weepe and bewaile thy sinnes and miserie and the sinne and miserie of the time in secret before thine heauenly father yet openly before men set as good a face on it and looke as cheerefully as thou canst yea rather then faile vse what Art thou canst to that end wash thy face anoint thine head which was the manner of that countrie to expresse ioy and cheerefulnesse thereby put thy selfe in such a habit as will best serue to couer thine extraordinarie humiliation Let it suffice thee in the act of fasting to approue thy selfe vnto God and to bee seene and knowne of him as an honest Matrone is beautifull and trimmed enough if she be so in her husbands eyes shee looketh after none other Thou hast much more reason to stand so affected towards thy God so thyselfe thine actions may be amiable in his eyes to looke no further His reason annexed hereunto drawne from the fruit and benefit is very obserueable y Vers 4. 6. 18. And thy Father which seeth thine Almes Prayer and Fasting in secret will reward thee openly where in the word reward hee giueth none allowance to the beggerly trash of Popish merit but rather commendeth the rich treasures of Gods mercie and goodnesse who freely accepting vs accepteth our workes done at his appointment and through his gracious assistance crowning vs crowneth our workes So z Psal 127. 3. children and the fruits of the wombe are called an heritage of the Lord and his reward and free gift So elsewhere The meaning is that whereas hypocrites and vaine-glorious persons looking to men and hauing their worldly aimes and ends vtterly lose their reward with God the faithfull and truely religious trading as it were with God alone and hauing a secret stocke running with him of Almes Prayer Fasting and other good workes receiue in due time an open reward and blessing from their heauenly father suitable to their foregoing endeauours Neither are we to confine this open reward as most doe to the life to come only But we are to know be assured that the Almes Prayers and Fasting of Gods children are apparantly crowned with most blessed successe beyond all expectation many times euen in this very life The mercifull man as hath beene said findeth mercie in time of neede according to his mercie shewed to others and that with a rich increase many times The prayers of the Saints come not weeping home but fetch down blessings from heauen to earth to their great ioyes increase Their fasting also is oftentimes turned to feasting God giueth them beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse All which Cornelius the Centurion found most true by comfortable experience for his Almes Prayers and Fasting not done in hypocrisie or of vaine-glorie but in faith and sinceritie a Act 10. 4. came in remembrance before God and receiued an open and Illustrious reward from him So this or the like song is often in
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
Dauids mouth and penne Thou hast turned for me my mourning into dancing thou hast put off my sack-cloath and gird me with gladnesse The like experience had Daniel Ezra Nehemiah and many others whose inwardnesse and secrecie with God in the performance of these duties carried away an euident and most ample reward to the vnspeakeable comfort of themselues and of the whole Church And verily there is no childe of God now liuing vpon the face of the earth who hath not the like experience in some degree or other receiuing euer in due time an haruest answerable to his sowing All this as also all the foregoing and following doctrine of Almes Prayer and Fasting will yet better appeare if we looke better into the nature of these three Christian vertues A true description will direct vs to the right manner and end of performance of them By Almes then we vnderstand a giuing of reliefe to the poore and needy according to our ablenesse at Gods bidding euen out of tender compassion knowing that they beare the image of God and are our owne flesh Almes must be done at Gods bidding who requireth and streightly chargeth them to bee done in the bookes of the Old and New Testament So that the due performance of them is b Psal 112. 9 righteousnesse obedience better then all sacrifice and the contrarie I meane the neglect of Almes is vnrighteousnesse and disobedience making men c Mat. 25. 41. culpable of hell fire What place is there then of seeking our owne praise or seruing any ends of our owne Almes also must proceed out of tender compassion for the word heere translated Almes signifieth mercie and pitie whereby we learne not onely this lesson That not the thing giuen how great soeuer but the affection of the giuer maketh it Almes but this lesson also That right Almes-giuers stand not vpon any by-respects Pitie and compassion with bowels yearning ouer their brethrens miserie is as a strong law in their hearts forcing them to giue and doe good when they can and as much as they can though they bee not praised for it yea though they should bee disgraced and punished for their labour as in times of persecution many haue beene for contributing to the necessitie of the Saints This consideration also that they beare the image of God and are our owne flesh without any other spur is a sufficient inducement therto And as for prayer what is it but a most humble and familiar talking of the soule with God our heauenly father by the direction and mediation of Christ Iesus his sonne and assistance of his holy spirit about all matters concerning his glorie and our owne good that is the good of our selues spirituall and corporall and of the whole body and brotherhood of the Saints with whom wee hold communion And it comprehendeth d 1. Tim. 2. 1. supplication or deprecation against euill prayer or petition for any good which wee finde within our commission to aske intercession for others and giuing of thankes for all things that befall prosperous or aduerse because e Rom. 8. 21. all worke together for good to them that loue GOD. Which dutie of prayer being thus rightly performed what place is there left for the heart to runne a rouing or whoring rather after worldly glory And he that prayeth continually how can he but haue his conuersation in heauen not seeking popular applause but the things which are aboue where Christ sitteth at the right hand of God And to adde that which he f Verse 7. addeth further in this passage of prayer what place is there for vaine repetitions such as heathenish people vse who are without God in this world and doe seruice to them which by nature are no gods who make none end of laying on tongue in prayer because they thinke to bee heard for their much speaking or babbling But wee haue heard and it is most true that prayer is a talking not of the tongue but of the heart with God of the spirit with a spirit and that by the assistance of Gods holy spirit This speech of our spirits with that incomprehensible spirit or Godhead howsoeuer sometimes it be expressed by words in some sort as may be and as our needes require which words for the most part are or ought to bee g Eccles 5. 2. few yet consisteth it mainely in heauenly affections and h Rom. 8. 26. in grones and sighes that cannot be expressed Away therefore with all lip-labour of superstitious persons of what ranke soeuer conceiting that God is to bee wooed and wonne with art and multitude of words as if prayer exopere operato as Poperie speaketh by the worke done were a meritorious seruice or some strong ning charme to bind God make him condiscend to our deuotions Surely the praying in an vnknown tongue the running ouer of many Pater-nosters Aue-Maries such like stuffe vpon the beades praying by tale and number rather then by weight and infinite such vsages plainely demonstrate that Poperie is full of this abomination nothing at all short of the heathen if they goe not farre beyond them So the manner of praying vsed by many I would I might not say the most of them that professe themselues to bee of the reformed Religion admitteth none excuse When the Lords Prayer is rabled ouer without duevnderstanding or reuerence the Creede also and tenne Commandements are recited and brought as prayers into the presence of the diuine Maiestie with other set formes of prayer sound in themselues like enough and of very great vse but without iust attention and deuotion on their parts that vse them And euen the forwarder sort many times conceiuing prayer how worthily I will not say but wordly enough and too much without premeditation or due preparation chopping into Gods sacred presence and dealing with him in matters of the highest nature concerning his glory and their owne eternall good so inconsiderately and irreuerently that it may too iustly bee said vnto them know you where you are and in whose presence you stand And euen so departing call not to minde before whom and whereabout they haue beene Doe not these and many such like courses too frequent in vse plainly speake and proclaime as it were with the sound of a Trumpet that there is very great danger lest our Prayers also turne into vaine and heathenish babling This is the rather to bee taken heed off because the neerer men approach vnto God and the more grace they haue receiued at his hands the more he looketh to haue his holy Name hallowed by them and the more hotly shall his wrath and iealousie breake forth if it be not We see therefore what need wee haue to i Ephes 6. 18. watch in Prayer that wee bee not ouertaken according to the Apostles doctrine labouring by all meanes that this exhortation of our Sauiour Christ among others may sinke into our hearts Wherein notwithstanding let it be remembred
that it is not simply repetition of the same words in Prayer but vaine repetition which is heere condemned for when the same words are repeated or with some little variation of speech to expresse the feruencie of our minds and to further holy importunitie in Prayer this no Scripture findeth fault withall and the Prophet Dauid in his Psalmes and other seruants of God often vsed it The Sonne of God himselfe who forbiddeth vaine repetition prayed in the Garden the third time k Mat. 26. 44. saying the same words in this case we also may so pray otherwise not l Verse 8. because our heauenly Father knoweth whereof wee stand in need before we aske If he know whereof we stand in need before wee aske why then doe wee aske will some man say If there were none other it were reason enough why we should aske because he biddeth vs so to doe His absolute Commandement Pray continually and call vpon mee in the day of trouble and infinite such like precepts and incitations to Prayer are warrant enough for vs so to doe and so doing to shut the gate against all solicitude and carnall carefulnesse according to the Apostles diuine counsell m Phil. 4 6. Bee carefull for nothing but in euery thing by prayer and supplication with thanksgiuing let your requests bee made knowne vnto GOD that is taking knowledge of your owne wants and necessities lay them forth before him in Prayer crauing his aide and assistance according to his owne ordinance and appointment that obtayning fauour and n Heb. 4. 16. finding grace to helpe in time of need we may returne the prayse and glory of all to God our heauenly Father and Benefactor which hee aboue all things requireth and expecteth and which is another mayne vse may rest more stedfastly vpon him for the time to come and flie vnto him in all our needs with more confidence and comfort This seruice or sacrifice of Prayer being so worthy a subiect so necessarie for all persons and times so many wayes abused also and the right practice of it so hardly attained vnto our Sauiour Christ doth not thus leaue it but hauing discouered the abuses as ambition hypocrisie vaine repetition also and babling o Verse 9. to 16 hee now directeth vs to the right performance of it After this manner therefore pray yee or as Saint Luke setteth it downe When yee pray say not binding vs strictly to vse these words alwayes and none other but to vse the matter manner and like affection as appeareth plainly by the practice of Christ himself and of his Apostles who prayed sundry times according to the matter manner affection heere prescribed but not in these very words But as for them who cānot so wel inlarge their suits in other words or for those also who can do it yet remain still vnsatisfied as not hauing done it sufficiently who can doe it sufficiently the Lord hath left this most excellent helpe to vse the very words of this diuine Prayer as the most worthy seruants of God euer haue done And learne we heere by the way what an absolute necessitie lyeth vpon vs which ought to bee our greatest glory and comfort to pray in these words or in this manner for it is the vndispensable Commandement of our Lord Christ After this manner pray Againe the excellencie of this Prayer maketh this bond the stronger It must needs bee iudged most excellent first in regard of the authour of it it is in name and indeed the Lords Prayer secondly for the most pithy shortnesse thirdly for the exquisite order fourthly for the perfection as contayning not onely all matters to be prayed for but the abridgement of the Gospell and of all Religion fiftly for the acceptation when it is rightly vsed If a man preferring a suite to a King were not onely sent by the Prince to his Father but had his words put into his mouth yea had his Petition drawne with the Princes owne hand and that by the Kings owne appointment how great so euer the suite were how poore and vnworthy so euer the subiect were yet a man would thinke hee needed not to doubt of good successe in his suite This is our case praying thus vnto God and the case of all truly penitent yea verily infinitely better then wee are able to lay it open by any comparison Thus much for the Commandement Pray in this manner as for the Prayer it selfe it is a principall subiect of publicke Catechising so well commanded by authoritie and practised by the Ministery in many places that I purpose not to insist vpon it Onely I will set downe a very short summary which may giue some light to the ignorant for the better vnderstanding of it The parts of the Lords Prayer as it is notoriously knowne are three the preface the petitions sixe in all and the conclusion The preface Our Father which art in Heauen teacheth to whom wee are to pray euen to GOD alone besides whom wee haue no Father in Heauen and againe how wee are to pray to wit in Faith and in Charitie and with the highest reuerence In Faith and that most assured hauing to doe with our most louing and all-sufficient Father In Charitie as calling God our Father in common with the whole brotherhood of Saints with whom wee professe our selues to hold communion And with the highest reuerence that can bee as comming into his presence whose throne is in the highest Heauens Of the sixe Petitions the first three concerne the glory of God alone with the meanes of glorifying him as the comming of his Kingdome and doing of his will the other three our owne good I meane the good of the whole brother-hood corporall and spirituall In the first Petition Hallowed bee thy name wee desire before and aboue all things to haue Gods holinesse or diuine vertues as his Wisdome Power Mercie and Iustice knowne and acknowledged and duely ascribed to him by word and deed of our selues and others farre and neere Or in short that men vniuersally may p Rom. 1. 21. glorifie him as God and be thankefull or that q Psal 48. 10. according to his Name so his prayse might be vnto the ends of the earth According to his Name that is as he hath reueiled himselfe in his Word and workes In the second Petition thy Kingdome come wee desire the setting vp and aduancement of his Kingdome of grace vpon earth and the manifestation of his Kingdome of glory in Heauen but especially no doubt accommodating his Prayer to the time hee teacheth them and vs to be suiters to God that the promises concerning the long and much expected Kingdome of the Messiah might bee accomplished still more and more As he had most graciously begunne alreadie by his comming in the flesh victorious conflict with Satan preaching of the Gospell miraculous operations and gathering of Disciples to himselfe as the seminary of his future Church as also by the
drinkings wherein there is plentie of bread beere wine cakes and diuers other iunkets as many poore Christians of the reformed religion if they looked to their belly onely would giue them high thankes to exchange with them for their Suppers Hitherto wee haue heard of the properties of Christian righteousnesse that it is spirituall vniuersall and sincere the parts should now follow but because there are three things especially which hinder the atainement and practice of righteousnesse with the parts of it to wit worldlinesse rash iudging and indiscretion he first setteth himselfe most earnestly against them especially against worldlinesse For as they were wont to say of Ottoman the great Turke his horse that where he set his foot nothing would grow because those cruell Turkes made all desolate and wast where they preuailed so may it bee said that where this horse of that great Ottoman the diuell I meane worldlinesse setteth his foot no goodnesse can take place Hee dealeth against this Vers 19. to the end of the Chapter and finding worldly minded folkes sicke of a two-fold maladie to wit inordinate carefulnesse about vnnecessarie riches and carking and caring about necessarie supplies he dehorteth earnestly from the first to Verse 25. from the second in all the rest of this sixt Chapter Concerning the point of vnnecessarie riches hee first forbiddeth a Verse 19 the laying vp of treasures vpon earth secondly commandeth b Verse 20. vs to lay vp for our selues treasures in heauen Thirdly c Verse 21. hee annexeth a weightie reason why we should doe not the one but the other fourthly d Verse 22 23 24. he answereth certaine obiections which either were or hee saw would bee made against that hee taught Heere wee are first to vnderstand that beating men off from laying vp treasures vpon earth he putteth not by honest labour and industry euery where called for in the holy Scriptures nor the vse and fruition of riches yea of great estates permitted by the word of God and e Gen. 25. 5. 6. practised by his most holy seruants in all ages no nor yet simply f Prou. 13. 22. to gather and treasure vp riches for posteritie much commended in holy writ but excessiue 2. Cor. 1â— 14. care and trauaile about these worldly goods with affiance in them and setting our hearts vpon them as if our burgeship or conuersation were not in heauen but heere vpon the earth or as if a mans life consisted in the abundance of the things which he possessed contrarie to Christs doctrine Luk. 12. 15 Where obserue how vehemently hee opposeth this impious conceit bringing in to that end the parable or example of the great rich foole whose soule was taken from him euen then when hee was singing to it that sweet lullabie Soule thou hast much goods layed vp for many yeares take thine ease eate drinke and be merrie And yet this seemeth to be one of the wisest fooles in that kinde for most of them haue their worldly wealth to no other end but to make them stark beggers and their great abundance to make them the more penurious and miserable Surely as the Cherubin by Gods appointment with a flaming sword kept Adam and Eue out of Paradise so through Gods iust vengeance this not Angell but Deuill of couetousnesse keepeth the Vassals of this present world as it were with a flaming sword from the fruition of their rich estates which they haue gotten with great trauaile The wisdome then that we are to learne from hence is not to trouble our selues or spend our precious time about superfluous riches but to spend our time and trauaile about things necessarie and requisite for our persons and for the calling wherein God hath set vs ayming alwayes at the true ends of getting gathering and laying vp in store which in short are that wee may haue to liue and to giue I meane to liue decently and commendably according to our places prouiding also so much as in vs is that our wiues children and others belonging to vs whom the Apostle calleth g 1. Tim. 5. 8. our owne may doe the like after vs prouing rather helpfull then chargeable to any if it be the will of God and to bee able to giue also to all pious and charitable vses for maintenance of Church and Common-wealth and reliefe of our needie brethren especially those of the houshold of faith Which prouision of meanes both to liue and giue reacheth to all euen to the poorest swaines that liue vpon the face of the earth h Ephes 4. 28. Let him that stole steale no more but rather let him labour working with his hands the thing that is good that hee may haue to GIVE to him that needeth And this is indeed not to lay vp treasures vpon earth for our selues when knowing our selues to be but Stewards entrusted with our Masters goods wee so labour in our callings with all our might to get them that being gotten we make it our chiefe studie and care about worldly things thus to imploy them altogether according to his mind The words vpon earth moth canker and theeues containe reasons against this sinne and those of great force For concerning the subiect or place the earth is it not monstrous that men should once dreame to finde any piece of their happinesse and contentment by laying vp treasures vpon earth Since Adam and Eue with all their posteritie then in their loynes were cast out of Paradise to inhabit this earth as a place of exile and banishment yea of perpetuall penance since also the curse of God lyeth vpon the whole earth for the sinne of man and shall lye vpon it vntill the time of the restoring of all things What blindnesse is it then to imagine that by any skill wee shall bee able to fetch blessednesse out of this earth which the Lord hath cursed though a man could gaine tho whole world to himselfe Againe for the adioyned corruption casualty by moths canker theeues is it not more then monstrous that men should goe about to make that the matter of their glory and felicitie which should serue to humble them and to raise vp their mindes to the expectation of the new heauens and earth wherein shall be righteousnesse glorie and stabilitie What can a man looke vpon in this world that carrieth not a brand of his sinne and of the curse adioyned yea that carrieth not a sword or whip in the hand as it were to punish him for sinning against his Creator waiting onely for his becke to strike and it striketh If these worldly riches could speake they would euen cry out as i Act. 14. Paul and Barnabas did in another case O men why doe you these things Why doe you commit idolatrie with vs by placing your delight and confidence in vs Why doe you trouble your selues so much to heape and hoord vs vp as if any part of your felicitie lay in vs why doe you fall together
especially requiring contrarie or if but diuers seruices at one and the same time but either he will hate the one and loue the other or else hee will hold to the one and despise the other No more can any man possibly serue God and riches requiring offices not onely diuers but directly contrarie The seruice of God as wee know calleth for truth and plainenesse in all our dealings the seruice of riches for cunning courses colloguing and out-stripping one another with the oddes of wit The seruice of God mainely vrgeth mercie liberalitie and laying vp of treasures in heauen the seruice of riches will haue sparing pinching niggardlinesse and laying vp treasures vpon earth God and Christ our heauenly Master absolutely command all his followers to cleaue to him and his Gospell with the losse of all yea euen of their very liues on the other side riches bind their vassals to cleaue close to them whatsoeuer become of religion or of their owne soules The holy taske which God layeth vpon his seruants is prayer the exercise of the Word and Sacraments due obseruation of the Sabbath holding of an holy correspondencie and communion with the Saints setting their affections vpon heauen and heauenly things and such like on the contrarie part riches will giue their poore slaues no time to minde or attend vpon such matters all such workes are blacke-workes yea loathsome to the seruants of Mammon Finally God delighteth to finde in his seruants an earnest lingring and longing after his owne presence not onely of grace but of glorie that they should desire according to his will to bee loosed and to bee at home with him but Mammon the great God and master of this world cannot abide that he lulleth and singeth his seruants asleepe by giuing them with the rich glutton their consolation in present So that the wise man breaketh into this exclamation not without cause O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions c. In these and many other respects the seruice of God and riches cannot stand together A man may serue God and vse riches as also all honest purueyance for them but serue them that is to set his heart vpon them making them if not the onely yet the principall obiect of his desire hope confidence loue ioy feare sadnesse anger c. This thraldome cannot stand with the seruice of God iustly stiled perfect freedome Hence may wee learne most worthy and necessarie lessons first that except God haue our whole seruice hee will haue none of it The old saying is Loue and Lordship will indure no Partnership hee professeth himselfe to be our husband and that a iealous one hee cannot beare not onely grosse idolatrie as it were spirituall Spouse-breach but mentall idolatrie by ouer great loue of the creatures and affiance in them He in like manner is our absolute Lord to whom alone belongeth all honour and seruice because he alone hath made vs for himselfe and ransomed vs most miserable captiues out of the hands of all our enemies bodily and ghostly Further wee learne that then God hath our whole seruice when forsaking all other wee loue and cleaue vnto him alone For to this end is mention made of f Verse 24. louing and cleauing or holding to one Master Now thus to loue and cleaue to our heauenly Lord and Master is as we know the tenour of the whole Law g Mat. 22. 36. Thou shalt loue the Lord thy GOD with all thine heart soule strength h Deut. 10. 20 and 13. 4. thou shalt cleaue to him c. It is also the condition propounded in the Gospel to euery Disciple of Christ Iesus i Luke 14. 26. If any man come to me and hate not in comparison of mee father and mother wife and children yea and his owne life hee cannot bee my Disciple It was the exemplaric k Ioh. 8. 29. practice of our Sauiour Christ so to loue his heauenly father cleaue vnto him and please him in all things not doing his owne will And this and none other is the end of our being in the state of nature and grace and of all Gods benefits in hand and in hope The summe of all and the maine scope or ayme of this parable is that for men to set their hearts vpon riches is plainely to renounce God for his peremptorie conclusion is Ye cannot serue GOD and Mammon or abundance It lyeth euery man in hand therefore very strictly and narrowly to examine himselfe whose seruant he is lest being suddenly surprized while he is in the seruice of riches he perish vnrecouerably with the louers of this present world And whereas for the most part men are onely afraid of pouertie which they dread more then sicknesse infamie yea then dishonestie and death it selfe our wisdome is to feare riches as l Prou. 30. 8. Agur did as much if not much more knowing the danger of them which few escape Whereof Christ himselfe giueth warning m Mat. 19. 23. How hardly doe rich men enter into the kingdome of heauen Because it is a most hard thing to haue riches and not to trust in them not to reioyce in them more then in the liuing God howsoeuer the heart of man deceitfull aboue all things will not bee brought to see and confesse it In the next place followeth the second branch of couetousnesse or worldlinesse consisting in solicitude and ouer-great carefulnesse about necessarie supplies what to eate drinke or put on which tractate holdeth to the end of this sixt Chapter Wherein as in the former branch hee both dehorteth from the inordinate seeking of the very necessaries of this life and also exhorteth n Verse 33. to the seeking with might and maine of the things of a better life His dehortation is first propounded Verse 25. and to driue the naile home to the head notwithstanding our toughnesse and knottinesse it is repeated againe and againe Verse 31. 34. Secondly it is vrged by sundry reasons of great importance which wee will take as they lye in order He propoundeth it with very great earnestnesse in manner of a conclusion or inference vpon his former doctrine concerning couetousnesse striking heere at the very roote of that sinne putting vpon it also as his manner is the weight of his authoritie o Verse 25. Therefore I say to you take no thought for your life what you shall eate or what you shall drinke nor yet for your bodie what you shall put on In which words also is implyed an answer to a common obiection I looke not for great things my care is onely for foode and raiment Yea but saith Christ I forbid you to haue your mindes distracted euen about these necessarie things meate drinke apparell walke with God in your callings let all your workes be done with all possible diligence faithfulnesse and fore-cast and there an end trust God with the rest It is he alone who
and by reason thereof our feruencie slaketh wee may comfort and quicken our selues with the meditation of that fulnesse and Ocean as it were of Fatherly goodnesse which wee haue learned to bee essentiall and so immutable in him And this is yet further put home Luke 11. 13. where hee saith If yee which are euill can giue good gifts to your children how much more shall your heauenly Father giue the Holy Ghost to them that desire him meaning an happie increase of the gifts and graces of the Holy Ghost and if that then what not He that witholdeth not his Spirit what will he withhold The second part of Righteousnesse followeth which is Charitie and Equitie inferred as it seemeth vpon that which goeth before p Verse 12. Therefore all things whatsoeuer yee would that men should doe to you doe euen so to them for this is the Law and the Prophets As though he should say Since your heauenly Father being good and the vndrainable Fountaine of all goodnesse is more readie to giue good things to you then you who are euill are or can bee euen to your dearest children And since with what measure you mete it shall without all question bee met to you againe see therefore that you doe iustly and extend mercie in all things great and small to the vttermost of your power as your selues would gladly be dealt withall For besides this that you are one flesh end partake the same Image of God besides also that you may certainly expect not onely a iust retribution in the world to come but euen in this very life to drinke of the same cup your selues which you haue filled to others you are of necessitie to take knowledge that it is your heauenly Fathers will who streightly chaâ—geth you so to doe His will alone is and ought to bee reason enough without all other Reasons Yea it is not onely his will absolute Commandement but the tenour purport of the whole Law or Doctrine of Moses in his fiue Bookes and of the Prophets his Expositors so much as concerneth the second Table of the Law prescribing all dutie to our Neighbour Otherwise the Law and the Prophets containe all the duties of the first Table concerning Pietie towards God they containe also the promises and types concerning the Messiah then to come This passâ—ge barreth all men from doing any harme to their Neighbour any manner of way directly or indirectly or to suffer any to bee done either in his person goods or name more then they would haue done to themselues It doth also lay a necessitie vpon euery one to turne his Brothers keeper no man q Phil. 2. 4. looking on his owne things but euery man on the things of others also Remembring euer whâ— said Thou shalt loue thy Neighbour as thy selfe When we find any particular Rule in the holy Scripture to goe by let vs follow it and cleaue to it but where particular precepts are wanting there are wee alwayes to set before our eyes this generall direction not daring to goe one haires bredth from it and passing no day without strict examination of our liues and actions by it thanking God who hath set vs downe the whole mind of the Law and the Prophets and of this our great Prophet and Law-giuer Christ Iesus concerning mutuall loue in so few words And if this most equall and iust rule by which wee shall be iudged at the last day now beare palme in our hearts wee would euery one of vs erect such a high Court of Chancerie within our selues that a little law would serue the turne and many flaunting Lawyers would bee forced to turne their veluet and silken sutes into plaine beggers gâ—ay The third part of righteousnesse which is mortification of our owne corrupt nature r Verse 13. 14. followeth And this is brought in by way of an answer to a secret obiection If so exact loue towards our neighbours such faith and feruencie in prayer such reformation of our selues and discretion in our admonitions such resting vpon Gods prouidence for all necessaries of this present life and laying vp of treasures in heauen so spirituall vniuersall and sincere obedience in doing Gods commandements euen to the least bee requisite and necessarie who then can bee saued For vpon this ground no doubt was his question raised Å¿ Luk. 13. 23. Lord are there few that shall be saued our Lord Christ answereth there as heere that there are indeed few in comparison of the great multitude that perish and those few are to striue and straine mightily as if they were to croud hard in at a strait gate and goe on along in a very narrow way or lane which wee know is often mirie and many wayes vncheerly to trauellers whereas contrariwise the vngodly being many in number and marching by troopes and armies as it were enter in a-brest at the broad gates and expatiate all the fields and countrie ouer taking their delight and pastime therein so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth But all is well that ends well and a wofull end maketh all that went before miserable and deare-bought pleasures and that our Sauiour Christ forgetteth not to put vâ— in mind of Fot when hee had first generally propounded his exhortation to his Disciples and all well affected Enter t Verse 13. in at the strait gate by way of explanation hee telleth vs that it is the wide gate and broad way that leadeth to destruction euerlasting and that many there bee which goe in thereat On the other side that u Vers 14. the gate is strait and the way narrow that leadeth vnto life euerlasting and few there bee that finde it Now for the wide gate and broad way taken by the vngodly there needes no great proofe experience testifieth sufficiently They follow the current of their corrupt nature and what great reluctation can there bee in that their predominant lusts command and they obey Besides the deuill enâ—yeth them not he crosseth them not but rather leuelleth and stroweth the way for them And as for the world and children thereof they câ—y all haue with you yea when they giue Almes Pray Fast and doe other workes in themselues good as the Scribes and Pharisees did but not from the right fountaine nor to the right end that is not from a pure heart nor to the glorie of God they may gallop away with them as horses doe with an emptie Cart there is nothing to straiten the gate or way against them while God is not serued in the practice of such workes but their owne lusts they shall haue good thankes of the flesh world and deuill so be forward in them which made workes of that nature to bee so rife in Poperie and Paganisme and not to bee vnusuall among the better sort of ciuill people But let a man or woman according to Christs teaching elsewhere x Iohn 8. 31. continue in his word and so become his