preaching and Baptisme of Iohn the Sonne of Zachary his fore-runner This worthily hath the next place as the most speciall meanes of hallowing his Name In the third Petition thy will bee done in earth as it is Heauen we begge that the holy Will of God reuealed in his Word or by the euent may bee yeelded vnto of vs and all his people as vniuersally ioyously and constantly as it is of the blessed Angels and Saints departed who are at his becke in euery thing howsoeuer for the degree we come farre short of them And this we craue as a matter absolutely necessarie both because we are one Family r Phil. 3. 20. Common-wealth and Kingdome of Heauen as our Lord Christ commonly calleth his Church heere beneath with them and because our doing of the Will of GOD is the hallowing of his Name on our parts which otherwise is Å¿ Ezek. 36. 20. Rom. 2. 24. prophaned In the fourth Petition giue vs this day our daily bread we intreate God the authour of these our soules and bodies to support and comfort them both in the state of nature and grace so farre the ancient and some new Writers also stretch it by giuing food and foison bread and the staffe of bread euen all necessaries of this life and a better with his blessing vpon vs in the vse of them To the state of nature belongeth food rayment protection gladnesse of heart c to the state of grace belong the Word Sacraments Ministerie the inward operation and gifts of the Holy Ghost c. In the fift Petition forgiue vs our debts as wee forgiue our debters we request that though we still incurre his danger by our sinnes as it were so many debts yet hee would not withdraw his mercie from vs but settle our hearts in the assurance of pardon and withall spare his Rods. Whereof we professe our selues to be perswaded because euen we that are euill by nature haue learned at his bidding and by his example to shew mercie to our repenting brethren who haue wronged vs in what degree soeuer In the sixt and last Petition leade vs not into temptation but deliuer vs from euill we beseech God that though the Deuill desire to winnow vs as wheate and we deserue it yet that he would not leaue vs in temptation nor giue vs vp as hee doth many to Satans or our own lusts but assist vs euermore in our spirituall warfare and that t Rom. 16. 20. the God of peace would tread Satan vnder our feet shortly Finally in the conclusion for thine is the kingdome and the power and the glory for euer Amen which is the third part we learne that God alone is to be called vpon without fainting wauering or doubting any way and to be praysed incessantly because the absolute and independent souereigntie ouer all and power to doe all whatsoeuer he will by his onely word or becke and glorie for all to which glory of his he hath ioyned our good corporall and spirituall belongeth incommunicably to him How can he then but in due season and manner heare and helpe vs his poore subiects ayming at his glory and depending vpon him according to the tenour of the Petitions aforegoing In assurance whereof wee set to our seale as it were by saying Amen so be it yea so shall it most certainly be and therefore according to our bounden dutie we rest perswaded of it without taking any further thought about any of those things which at thine owne appointment wee haue asked Thus much briefly of the Lords Prayer onely there is added as it were a Post-script as an explaination of the reason of the fifth Petition u Verse 14 15. For if yee forgiue men their trespasses your heauenly Father will also forgiue you but if yee forgiue not men their trespasses neither will your Father forgiue your trespasses In which words he maketh our forgiuing of others though not the principall cause mouing our heauenly Father to forgiue vs for x 1. Iohn 4. 19. we loue him and our Neighbour in him because he loued vs first yet the certificatory cause if I may so speake as a necessary fruit and vnseparable companion of the loue of God towards vs. So that where one of them is either Gods forgiuing of vs or our sincere forgiuing one of another both are and where both are not neither is If my propensitie and readinesse to forgiue my Neighbour who hath wronged mee seuen times yea seuentie times seuen times and to doe what good I can to the wrong doer and that of conscience to God bring not comfort to my soule that my sinnes are forgiuen mee nothing can truly comfort And if I can truly comfort my selfe before God that I so forgiue and doe good then a figge for all that the Deuill or Man or mine owne euill and distrustfull heart can say to the contrarie I will euer stop their mouthes with this Euen I my selfe that am euill am taught of God and I thanke God haue learned to forgiue men their trespasses vpon their Repentance and to doe them what good I can much more then my good God and heauenly Father will vpon mine vnfeined Repentance forgiue me all my trespasses and doe mee all good And not without case is this point so much insisted vpon because he knoweth our propensitie to reuenge and to beare a grudge and loathnesse to be reconciled one to another as also because y Psal 32. 1 2. the forgiuenesse of sinnes is our maine freehold and inheritance wherein consisteth our euerlasting blessednesse Thus much concerning his directions for prayer let vs now at the length proceede to the description of fasting which wee may in some sort define to bee an z Leu. 23. 32. afflicting of our soules before God by a holy abstinence from foode and all other comforts of this life so farre as may well bee for the space of foure and twentie houres * Ester 4. 16. or more according to the occasion to testifie and further our humiliation in repentance and zeale in prayer This afflicting of the soule before God can no more stand with vaine glorie and hypocrisie then fire and water light and darknesse can agree together And these true ends of fasting humiliation in repentance and zeale in Prayer are as directly opposite to all Pharisaiecall and Papistical opinion of merit ex opere operato by the worke done as any thing can bee for they consist meerely not in any vaine plea of the merit of our worke but in a most humble confession of our guilt and miserie Besides the true manner of fasting from food and other comforts of this life for foure and twentie houres or more confuteth plainely not ciuill abstinence from some kinds of meat at certaine times for politicke respects but the Romish abuses in their manner of fasting standing in abstinence from flesh and their Supper in lieu whereof they punish their carkasses many of them with such
by the eares and bee readie to plucke out one anothers throate for vs Alas wee are poore creatures subiect to all manner of corruption and k Rom. 8. 19 20 21. vanitie for your sinne wee mourne and grone vnder it and as it were standing on tiptoes expect with stretched out neckes the glorie which is to be reuealed to you Fye for shame why doe not you mourne and grone much more vnderyour owne corruption and vanitie that which we haue wee may thanke you for it why doe you not much more expect your owne glorie And if the inbred corruption which we haue in common with you moue you not sufficiently adde hereunto the vncertaintie and casualtie whereto wee are euer subiect by theeues pirats warres desolation fire water suretiship wastfull children vntrustie seruants cheaters oppressors and infinite such like And so at the length plucke off your reioycing and trusting in vs and place it aright vpon God Almightie your heauenly Father vsing vs as your poore seruants by his gracious appointment in the passage and way home to your heauenly Countrie and returning the prayse of all to him alone who alone is your Lord maker and vpholder The exhortation followeth l Verse 20. Lay vp your selues treasures in Heauen meaning no doubt the treasures of good workes especially of charitable dispensing of our Riches by Almes-deeds as appeareth by his owne Doctrine elsewhere m Luke 12. 33. Sell that you haue and giue Almes teaching what should bee done in case of extremitie rather then the poore perish or bee too hardly put to as also vpon an extraordinary calling as the Apostle-ship prouide your selues bagges which waxe not old a treasure in the Heauens that faileth not where no Thiefe approacheth neither Moth corrupteth To which accordeth that of the Apostle n 1. Tim 6. 17 18 19. Charge rich men not to be high minded nor to trust in the vncertaintie of Riches but in the liuing GOD that they doe good and be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life This one lesson of Christ being well learned that a sanctified man for of such hee speaketh giuen to Almes-deeds layeth vp treasures in Heauen will direct vs to the practice of the strangest and most profitable art for thrift that euer was heard off To turne our earthly and corruptible wealth into heauenly which is incomparably more excellent then if a bodie had learned by Alcumistrie with little or no charge to turne courser mettalls yea the very stones into Siluer and Gold Neither let the poorer sort complaine that whereas wealthy people are heere directed to a most rich and vndeceiuable kind of trading they are shut out and made to looke on It is nothing so for euen they o 2. Cor. 8 12. if there be a willing minde are accepted according to that they haue and not according to that they haue not besides a willing minde will euer finde somewhat to expresse it selfe by The p Luk. 21. 1 2 3. poore Widdowes mite was most accepted of all other she carrieth away the glory of being the greatest Almes-giuer and Alchymist of that kind Yea though a man be as poore as q Luke 16. 20. Lazarus or r Ibid. 23. 40 41 42. the Thiefe vpon the Crosse yet if hee treasure vp Prayers and Christian vertues as Faith Hope Charitie Patience Humilitie Heauenly mindednesse forgiuing from the heart his cruell and hard-hearted enemies and praying for them or otherwise doing them what good he can sine thure litabit he shall offer to God a Sacrifice of most sweet sauour without the frankincense of Almes Hee layeth vp in store abundantly rich and incorruptible treasures which he shal be sure to meete withall in Heauen But let vs proceed to his most wise and weightie Reason why men should not lay vp treasures vpon Earth but in Heauen drawne from the effect Å¿ Verse 21. For where your treasure is there will your heart bee also meaning heere by treasure their summum bonum or most souereigne good whereupon they had layed and still did lay the very prime and creame of their indeauours as euerlasting Life Almes also and all good workes done in hope of that most free and ample reward which God that cannot lie hath promised are to heauenly minded men Riches Honour Ease Pleasure and whatsoeuer is of that stampe are to worldly minded people whatsoeuer that be heauenly or earthly the Heart or Soule is swayed by it and with the sway of it carrieth the whole man with euerie part and facultie of him after it As a great and onely Fauourite swaying the Prince swayeth the whole State and then is it well for the Kingdome if such a Fauourite be right wise and nobly minded and the contrarie most terrible so the Soule being set as a great Empresse in the bodie of man hath a Fauourite or Minion to which it hearkeneth and after which it is carried yea is euen so changed and as it were transnatured by it that if it be heauenly the Soule is likewise heauenly if earthly it maketh in like manner an earthly Soule and as the Soule or minde so the members which it commandeth Which serueth to stirre vs vp both to make a right choice of our treasure that our hearts may be carried the right way and also to make triall of our choice by the sway of our mindes whether it be right or no. The minde is truly said to be where it loueth not where it liueth If our loue and delight with Marie t Luk. 10. in the Gospell bee set vpon the best part the first fruits whereof onely belong to this life the full crop to Heauen assuredly it cannot bee but where this treasure is our heart affection and conuersation must needs bee to this dead carkasse these Eagles cannot but resort And as Iacobs seuen yeares painfull seruice u Gen. 29. 20. for Rahel seemed vnto him but a few dayes for the loue hee had to her so how long and toylesome labour soeuer bee taken for this heauenly Rahel it will seeme as nothing in comparison yea rather as a pastime So in like manner as x Gen. 26. 9. Isaacks sporting with Rebecca plainly discouered that she was his wife how closely soeuer he carried the matter Of a suretie shee is thy wife said King Abimelech when hee spied it looking out at a window so our spirituall Dalliance will plainly discouer whereto our hearts are married If to the feare of God and expression of it by good workes it will easily appeare by our imbracing and as it were hugging and kissing of it when in an holy kind of dotage our minds euer or for the most part runne of it wee cannot but bee talking of it or one way or other expressing our affectionate loue to it vpon euerie iust occasion
Verily our owne hearts may certainly conclude vpon such a constant practice and the looker on in some sort This is thy Wife or Rebecca But contrariwise a man may conclude euen of many a Professour Of a suretie this World is thy Wife thy pleasure is thy Wife thy credit and reputation is thy Wife for thy minde talke and time are wholy or chiefly taken vp about these the feare of God Almes and good Workes seldome come into thy mind and when they doe it is but on the by After the dehortation exhortation and this Reason whereof we haue now heard two Obiections follow y Verse 22 23. the first in these words The light of the body is the eye if therefore thine eye be single thy whole bodie shall be full of light But if thine eye bee euill thy whole bodie shall bee full of darknesse If therefore the light that is in thee be darknesse how great is that darknesse In both which Verses is an answere to a secret Obiection If there bee so great a treasure in Heauen why doe so few find and affect it according to the worth but all men almost seeke their treasure heere beneath The answere is because the cleere eye of the Soule is wanting to them without which there can bee no right choice of their treasure or placing of their affections The similitude is plaine and runneth thus As in the bodie if the light thereof which is the eye bee simple or cleere the whole body or conuersation is lightsome and orderly whereas contrariwise if the eye be troubled all is full of confusion as being done in the darke so if the light that is in vs viz. our Reason and vnderstanding be cleere that is illuminated by the Word and Spirit of God to discerne and iudge aright all goeth well and according to the minde of God but if corrupt and void of iudgement as it is naturally by Adams fall how great is that darknesse their ignorance sinne and spirituall miserie is most wofull and intolerble Men are then so stupid that they are not able so much as to take knowledge of their lamentable condition no though it be neuer so plainly layde open vnto them much lesse can they take knowledge of the remedie but altogether as distempered person flee from it and resist it How doth the Deuill play Rex when hee hath thus blowne out Gods Candle The z Prou. 20. 27. spirit of man is the Candle of the Lord saith wise Salomon Wee may learne from this notable similitude That when the eye of the Soule is so illuminated that it may indeed bee called single it maketh the whole man and his conuersation to be gracious and fruitfull throughout as it is cleerly explayned by Saint Luke a Lu. 11. 34 35 36. The summe of Christs Parable in that place commeth to thus much That if the whole bodie or man befull of light that is of knowledge and sanctimonie then the whole life or conuersation shall bee full of light that is shall shine in good workes as when the bright shining of a Candle doth giue thee light which wee know lightens euery part of the Roome where it is set vp So that in short by Christs teaching the eye of the Soule is good and cleere when the whole man and life is so surely there are â—â—y few single eyes by this Rule But whereas he addeth b Verse 23. If thine eye bee euill thy whole bodie shall be full of darknesse he plainly teacheth that where good iudgement is wanting there can be nothing good but all things extremely out of square in the whole man and euery part of his life howsoeuer Poperie conceiteth of ignorance that it is the Mother of Deuotion the whole man and his whole life is as a darke dungeon without any manner of light No marueile then if they discerne not the heauenly treasure and durable from earthly and transitorie and so looke not after it Ignoti nulla cupido what desire can there bee of that which a man hath no knowledge of at all And when hee bringeth it forth with a kind of exclamation and with an interrogation If the light that is in thee bee darknesse how great is that darknesse hee therein teacheth and that with great earnestnesse that the iudgement it selfe being corrupted corrupteth the whole man and his life most hideously making their condition where there is not grace to sanctifie or at least to restraine most abominable and desperate as carrying men through the blindnesse and hardnes of their hearts from one sinne to another and that with greedinesse making them reprobate to euery good worke And hereof that we may know how much wee stand obliged and bound to God our heauenly Father for our effectuall calling to the knowledge of his Truth we haue most notable example not onely in the Gentiles c Eph. 4. 17 18 19. Walking in the vanitie of their minds hauing their vnderstanding darkened being alienated from the life of GOD through the ignorance that is in them See also Rom 1 28 29 30. because of the blindnesse of their heart who being past feeling gaue themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse but also exorbitant and degenerating Christians to whom d Tit. 1. 15 16. being themselues defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled they professe that they know GOD but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate Letting other things passe â—â—member wee this That since our blessed Sauiour Iesus Christ setteth this downe heere as a marke or character of a blind heart whose eye of his Soule is troubled to be worldly minded or couetous because they discern not the true treasure from the counterfeit but take Hob for Gib one for another to the vtter vndoing of themselues let euery one try himselfe hereby euen by the right choice of his treasure whether he be indeed illuminated and borne againe and not rest as most doe in an idle conceite of knowing and seruing God aright The second obiection followeth in these words e Verse 24. No man can serue two masters for either hee will hate the one and loue the other or else hee will hold to the one and despise the other ye cannot serue GOD and Mammon where he answereth them who were ready to obiect and say as commonly men doe at the least in their hearts wee will doe both wee will apply our selues to Gods seruice and to the gathering and hoording vp of riches also wee will lay vp for our selues treasures on earth and in heauen too It is impossible saith Christ to serue both to set your hearts vpon these two treasures at once This hee cleareth by a similitude drawne from a ciuill bodie or societie as the former was from a naturall body As according to the common Prouerbe no man can serue or wholy addict himselfe to two masters
is able will giue such successe and blessing as hee knoweth to bee most fitting His promise is not to leaue and forsake you your part is to rest vpon it with a calme minde To doe otherwise is to goe about to take his worke out of his hands and to ingrosse all to your selues which you shall haue small ioy of But for the better clearing of this point concerning couetousnesse which men are extremely blind in and are willing to bee blind know wee that there are three degree of couetousnesse whereby the Deuill fasteneth vpon men and hooketh them to himselfe as p 1. Sam. 2. 14. the Sonnes of Heli did the flesh out of the Cauldron with a flesh-hooke of three teeth The first is the grossest of all carried after an vnlawfull obiect as that of Balaam Achan Ahab Iudas and such like The second is that which Christ fighteth against q Vers 1â— 20. c. in the former branch which also is very foule and grosse it is carried after a lawfull obiect as goods gotten without oppression or fraud any way but excessiuely consisting in heaping hoording and making prouision for the r Rom. 13. 14. flesh to fulfill the lusts thereof as that of the Foole before mentioned rich to himselfe and not to God The third is that which is heere condemned carried after a lawfull and necessary obiect without any such excesse but inordinately with carking and caring insteed of dependance vpon God in holy silence and securitie So that the great lesson which our Lord Christ in this place will haue vs take forth is Å¿ 1. Tim. 6. 8. Not onely to be content with things necessary as food and rayment but for those necessary things to looke vp to Heauen and expect them at the hands of our heauenly Father in rest and quietnesse according to the most sweete word and promise of the Lord God the holy one of Israel t Isai 30. 15. In rest and quietnesse shall yee be saued in quietnesse and confidence shall be your strength This the Prophet opposed against all vnlawfull meanes vsed by the Iewes who in their danger depended not vpon God but went a gadding into Egypt for helpe Let vs according to Christs doctrine learne to oppose it against all distrust in Gods Prouidence against all wordly cares and whatsoeuer distraction of mind arising from thence It is true indeede that wee cannot altogether shake off the punishment which sinne hath brought vpon man to eate his bread with sweate and sorrow yet as wise Bathsheba taught her Sonne u Prou. 31 â—6 to giue wine and strong drinke to him that is readie to perish and hath griefe of heart that hee may forget his pouertie and misery so let vs labour to be filled with the Wine of the Spirit to haue our soules throughly cheared by Faith and a pure Conscience which is to drinke a true health and that will easily make vs forget at the least in great part the labours and sorrowes of this life This x Gen. 6. 29. as Noah will comfort euery good Lamech concerning the worke and toyle of his hands Now let vs come to the Reasons briefly It is not without the force of a Reason that hee is so earnest charging vs by his owne authoritie as we haue often heard who is our great Lord and Master I say to you take no thought c. which is of the more force because this his charge was not verball but reall his whole life being a practice of this his doctrine for he euer did the workes of him that sent him and tooke no thought for outward things His first Reason is drawne from a comparison and to put the more life into it is propounded with a vehement interrogation Is not the life more then meate and the bodie then rayment meaning that God hath giuen the greater without all carking and caring on our part wherefore out of question hee will not scotch with vs for the lesse He hath giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our essence or substance hee will not withhold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any necessaries appertayning to our essence or substance as hee seemeth to intimate in the fourth Petition giue vs this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our daily bread God is not like to a House-wright Ship-wright or maker of Clockes and Watches who take no more care of their workes when they are once finished but leaue them to others for to repaire guide and set but this y Psal 48. 14. God is our GOD for euer and euer hee shall be our guide vnto death as it is in the Psalme Wherefore wee are commanded to z 1. Pet. 4. 19. commit our soules or selues vnto him in well doing as to a faithfull Creator and so let vs doe and there rest His second Reason is also drawne from a comparison with a note of attention prefixed to awaken vs from our drousinesse a Verse 26. Behold the Foules of the Aire for they sowe not neither doe they reape nor gather into Barnes yet your Heauenly Father feedeth them are yee not much better then they Giuing vs to vnderstand that those foules infinitely inseriour to vs they were made for vs wanting all those meanes which we enioy neither are at all regarded of man as the foules of the Aire are not yet want they not necessary food but expect and receiue it at the hands of our heauenly Father euery one in due time As the Psalmist notably obserueth b Psal 145. 15. The eyes of all waite vpon thee and thou giuest them their meate indue season thou openest thy hand and satisfiest the desire of euery liuing thing Againe c Psal 147. 9. God giueth to the beasts their food to the yong rauens that cry Againe d Psal 104. 21. The yong Lions roare after their prey and seeke their meate from God How much more then shall God not theirs but our heauenly Father looke out for vs and furnish all our needs in due time And when this commeth out with a note of attention Behold it teacheth vs that those workes of God which seeme to bee of the lowest ranke commonly least heeded such as the foules of the Aire and Lillies of the field are not to be passed by as the manner is or negligently to bee looked into but with most attentiue heed and consideration of euery childe of God for consolation as heere and for instruction To which end e Prou. 6. the practice of the little Emmet is commended and vrged For if we thinke God and his diuine vertues worth the beholding next to his holy Word and Sanctuarie or holy place it is to be done in his Creatures and Workes wherein f Rom. 1. 20. the inuisible things of him euen his eternall Power and Godhead are to be seene not onely in the Sunne Moone and Starres or in g Iob 40. 15. 41. 1. Behemoth and Leuiathan but euen in those which