with courage and resolution for the purpose and to vertue knowledge meaning daily increase of knowledge and carefull vse of all good meanes to that end and to knowledge temperance or Christian moderation and sobrietie in the vse of all outward things as meate drinke apparell riches honour and such like not suffering our hearts to bee surcharged with surfeiting drunkennesse worldly cares pride of life or any thing of that nature and to temperance patience in bearing meekely whatsoeuer iniuries or insolencies of our aduersaries or infirmities of our brethren and fellow-Christians and to patience godlinesse endeauouring vnfainedly to grow euery day more conscionable in all our dealings with men and especially more deuout worshippers of God then other yea striuing what in vs is to double our deuotions in prayer exercise of the word and Sacraments due sanctification of the name of God and of his holy Sabbaths meditation conference and all such like duties and to godlinesse brotherly-kindnesse being as the Apostle a Rom. 12. 10. teacheth kindly or naturally affectâ—oned to loue one another with brotherly loue In honour preferring one another not slothfull to doe seruice mutually distributing to the necessities of the Saints giuen to hospitalitie ready according to the will of God b 1. Iohn 3. 16. to lay downe our very liues for the brethren after the example of Christ Iesus And to brotherly kindnesse charitie extending it selfe to do good vnto all friends foes Christians aliens being the Lady and Princesse of all those graces whereby we doe seruice one to another and as it were the mother of the maides directing and moderating all the gifts of God internall or externall to the best good of all especially of the houshold of faith all selfe-loue set apart Thus to be exercised alwaies vpon all occasions is rightly to build vpon the foundation to make our owne calling and election the highest fauours bestowed vpon mankinde sure and to be indeed wise Christians In the third place the good hearer is described by his outward condition he is lyable to most grieuous afflictions and persecutions which by diuine ordination vsually follow the hearer and doer of these sayings for his c Hebr. 12. 5 6. correction probation and purgation from the most dangerous humour of pride and haughtinesse especially As also that the Lord CHRIST his d 2. Co. 12. 7 8 9 strength may be made perfect in the weaknesse of his Saints This troublesome condition of the people of God is signified heere by the descending of the raine swelling of the flouds and blustering of the windes whereof he afterwards gaue his disciples warning in plaine termes In e Ioh. 16. 33. the world saith he you shall haue affliction but bee of good cheere I haue ouercome the world The experience of all ages maketh good that generall proposition of the Apostle f 2. Tim. 3. 12. yea and all that will liue godly in CHRIST IESVS shall suffer persecution The reason is apparant and giuen by CHRIST himselfe g Ioh. 15. 19. If yee were of the world the world would loue his owne but because yee are not of the world but I haue chosen you out of this world therefore the world hateth you Whosoeuer putteth not this into his accounts when hee giueth his name vnto CHRIST let him know that he taketh a wrong plough by the end as wee are plainly and peremptorily taught by our Lord and blessed Sauiour himselfe Luke 14. 27 28. Fourthly and lastly the good hearer is described by the fruit euent or successe which is his stabilitie and perseuerance in the greatest stormes when the Deuill and World haue done their worst It fell not saith the Text for it was founded vpon the rocke The good hearer is as wee heard founded vpon CHRIST IESVS and the promises of God which all h 2. Cor. 1 20. in him are yea and in him Amen apprehended by Faith and confessed with the mouth so that the gates of Hell cannot preuaile against him as we see Matth. 16. 16 17 18. Rom. 10. 9 10 11. This is therefore iustly placed among Salomon's prouerbiall speeches i Prou. 10. 28. As the whirlewind passeth so is the wicked no more but the righteous is an euerlasting foundation Questionlesse nothing is more sickle and vanishing then the irreligious rout seeme they neuer so well rooted and flourishing I haue saith k Psal 37 35. 37. 39. the Psalmist seene the wicked in great power and spreading himselfe like a greene Bay-tree yet he passed away and loe he was not But marke the perfect man and behold the vpright for howsoeuer he seeme to bee exposed to all dangers and miseries the end of that man is peace or happinesse And no maruell since their saluation is of the Lord he is their strength in the time of trouble They l Prou. 14. 32. haue also hope and a sure refuge euen in their death To conclude this point concerning the good hearer As a house well built vpon a rocke may bee and is commonly shaken but falleth not so the hearer and doer of these sayings well built vpon the rocke CHRIST IESVS through m Gal. 5. 6. faith that worketh by loue may bee and is diuers times fearefully shaken by reason of hard persecution and temptations but fall he cannot fully and finally The euill hearer is described Verse 26. 27. by the contraries to all the former First he ioyneth not practise to his hearing but is like vnto him n James 1. 24. that beholdeth his naturall face in a glasse and going away straight-way forgetteth what manner of man he was As if it were all Religion and not rather the greatest irreligion to heare and not to doe To simple ignorance this barren hearing addeth grosse contempt of the diuine Maiestie whose sacred sayings aâ—e by this meanes set at nought and cast behind men as altogether vnworthy to be followed Secondly the euill hearer is described by his propertie for he ranketh all such among starke Fooles who heare and doe not what they heare how sharpe-sighted and politicke soeuer they be in worldly things For whereunto may they be better compared then to patients dangerously and with out the Physicians helpe desperately sicke that make none other vse of their learned and well experienced Physicians counsell but onely to heare it letting the practise goe at their vttermost perill Or according to this present similitâ—de what can be deuised more foolish then for a man to lay out his whole estate and time vpon a building without a foundation which cannot but proue a castle of come-downe before it be long Not without cause doth the Prophet Ieremy breake forth into this vehement exclamation o Ier. 8 8. 9. How say yee that we are wise and the Law of the Lord is with vs Loe they hauereiected the Law of the Lord in respect of hearing and doing and what wisedome is in them meaning no wisdome at all in Gods account
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
the Prophets r Verse 17. I came saith he to fulfill them he fulfilleth them by his doctrine merit and efficacie by his doctrine as our Prophet by his merit as our Priest and sacrifice also by his efficacie as our King For as our great Prophet hee restored them to their true sence freeing them from the most corrupt glosses of the Scribes and Pharises As our high Priest offering vp himselfe in sacrifice to God vpon the crosse for the sinnes of the whole world he fulfilled all that was promised and typified in the Law and the Prophets concerning our purgation from sinne and reconciliation with God And as our King by the efficacie of his spirit concurring with his word he openeth the eyes of our vnderstanding and worketh faith in our hearts whereby we conceiue receiue and apply to our soules and consciences the merit of his sacrifice for our purgation and reconciliation with God By which efficacie he reneweth vs also after the image of God in knowledge in righteousnesse and true holinesse So that hee came to fulfill the Law not so much in himselfe he had no neede of it as in vs when Å¿ Rom. 8. 3. 4. by sinne or by his sacrifice for sinne hee condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit his meaning is that all we which fulfill not the lusts of the flesh but mortifie the deedes of the body by the spirit approue our selues thereby to be in Christ Iesus by faith and in him to fulfill the Law because for vs and in our place he fulfilled it doing all righteousnesse and dying for our vnrighteousnesse according to the tenour of the Law This his fulfilling of the Law is the very Basis or ground-worke both of our euerlasting saluation and of our consolation in present in that thereby wee recouer all our losses by the wofull fall of our first parents hee being t 1. Cor. 1. 30. made vnto vs of God wisdome and righteousnesse and sanctification and redemption wisdome by his most sound and plenarie doctrine righteousnesse by his most meritorious and sufficient sacrifice once offered sanctification in this present life and redemption in the life to come by the effectuall operation of his almightie spirit freeing vs from the dominion not only of sinne but of the graue and cloathing vs with glorie and immortalitie in due time That no flesh should glory in his presence not the superstitious rabble in their traditions will-worships opus operatum or bodily exercises not the iustitiarie pharisaicall or papisticall in their legall righteousnesse or merit of workes nor the Pelagian Papist or Arminian in their free will but hee that glorieth let him glorie in the Lord Iesus Christ ascribing all to his most sacred word bloud and spirit alone Hence the perpetuitie of the Law of God and of euery part and parcell thereof is auouched with a vehement asseueration and laying the weight of his authoritie vpon it u Verse 18. Amen or verily I say vnto you till heauen and earth passe one iote or one title shall in no wise passe from the law till all be fulfilled meaning that both all Euangelicall promises and types should most certainely haue their accomplishment in due time and all the precepts morall ceremoniall and iudiciall in regard of the truth and equitie of them should endure for euer To this effect the Prophet with a holy admiration extolleth the word of God for the constancie and perpetuitie of it by comparing it with the most eminent and durable creatures x Psal 119. 89 90. O Lord saith he thy word indureth for euer in heauen Thy truth is from generation to generation thou hast layed the foundation of the earth and it abideth They remaine to this day by thine ordinances Teaching vs not to measure the word and truth of God by the wheeling about of things which we see in this world it standerh firme and shall stand firme for euer by the vnchangeable decree of God in heauen And if the earth with the fulnesse of it remaine still in that estate wherein it was created at the first by vertue of Gods word how much more shall that word stand for euer which he hath spoken concerning his Church Wherefore most assuredly blessed are all they that resting vpon it y Psal 103. 18. and 119. 1 2 3. keepe his couenant and thinke vpon his commandements to doe them as the same Prophet testifieth elsewhere And woe be to the transgressers because of necessitie it must at the length befall them according to Ioshuas premonition or forewarning giuen to the people of Israel vpon experience of Gods former workes z Iosh 23. 14. 15 ye know saith he in all your hearts in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to passe vnto you and not one thing hath failed thereof Therefore it shall come to passe that as all good things are come vpon you which the Lord your God promised you so shall the Lord your God when you haue transgressed his couenant bring vpon you all euill things vntill hee haue destroyed you c. All which afterward as we know they found most true to their great cost Wee also vpon whom the ends of the world are come may in like manner now reason As no one thing hath failed of all that which God had spoken before concerning the first comming of his Sonne concerning his incarnation manifestation death buriall resurrection glorification all things haue come to passe in due time iust acording to the predictions of the Prophets though theâ—e weâ—e the greatest vnlikelihood and opposition that could be so can nothing faile which he hath foretold in the holy Scriptures concerning his second comming in maiestie and great glorie to iudge both the quicke and the dead and to render to euery one according to his workes And concerning his perpetuall presence and presidencie among his people for their defence and comfort in all their tribulations and temptations and his iudgements vpon his and their enemies how flourishing and well-rooted soeuer they seeme to bee in this present world Let this suffice for the second passage contayning the three meanes of ataining to blessednesse to wit the ministerie of the Gospell the Law and the Prophets and Christs fulfilling of the Law and the Prophets The third part of this Sermon followeth concerning the righteousnesse of all those who are to be accounted worthy to partake this blessednesse This righteousnesse is first described secondly commended thirdly explained It is most shortly but most pithily both described and commended Verse 19. and then explained in the rest of the Sermon The whole nineteenth verse is inferred vpon his former speeches to this effect Since I came not to destroy the Law and the Prophets but to fulfill them againe since no one
iote or title of the Law shall passe vnfulfilled Therefore whosoeuer shall break one of these least commandements teach men so c. where to make the description of righteousnesse more cleare and lightsome hee illustrateth it by prefixing the description of the contrary vnrighteousnesse As if hee should say that you may know your owne dutie the better learne to know an vngodly teacher and liuer by these properties first by not teaching what hee ought or not doing what hee teacheth for this is to breake the law of God Secondly by conceâ—ting and maintayning some of the sacred commandements of God to be of little or no moment in comparison of mens traditions as did a Mat. 15. 16. the Scribes and Pharisees or in fauour of his lusts as did b Mat. 14. 3. Herod who would needes take libertie to hold his Herodias Thirdly he would haue all other as bad as himselfe other solkes must thinke as his bels tinke he teacheth men so So that this in short is the description of a wicked and vnhappie person he breaketh the commandements of God at the least some one or few which he conceiteth himselfe and would beare other folkes in hand not to be so greatly necessarie and is an author to all others so much as in him is to doe the like which is the brand of one that breaketh them habitually For otherwise through ignorance and frailtie who doth not Hee describeth the righteousnesse of all such as are truely blessed in these words whosoeuer shall doe and teach meaning those commandements before spoken of euen to the least Wherein first obserue that a blessed man whose righteousnesse is here described is not a talker and professor onely but a constant doer of Gods precepts or of all holy and heauenly doctrine to wit Euangellically or according to the tenor of the Gospel that is vnder the promise of most gracious acceptance through Christ Iesus as of his person so of his sincere indeuour to doe the whole will of God as also of free pardon vpon his repentance when at any time hee treadeth his foot awry For otherwise c Psal 130. 3. 4. If thou Lord shouldst marke iniquitie who shall stand but there is forgiuenesse with thee that thou maist be feared Secondly a blessed man performeth vniuersall obedience to all euen to the very least of Gods commandements Hee doth not onely cashiere the traditions of men and their grosser sinnes but laboreth as in a case of life and death to bring into captiuitie euery lust yea euery thought to the most holy law of God He counts nothing little that proceedeth out of the sacred mouth of God and which hath the tagge as Master Bradford tearmeth it of Gods heauie curse against all transgressors annexed to it Hee knoweth none other way to heauen then to be holy as he is holy and to walk in light as he is in light And if he knew any other way yet he would take none other then this whereby alone God is pleased and glorified and whereby his blessed image is repayred in vs. Wherefore howsoeuer hee see nothing more common in this world then light and vaine swearing profitable and officious lyes waste and idle words good fellowship as they call it when men feare not to put themselues into all companies and accommodate themselues thereto customarie breaking of the Sabbath by d Isa 58. 13. doing their owne wayes finding their owne pleasure and speaking their owne words e Mal. 3. 8. robbing of God in tithes and offerings f Ibid. 1. 13. counting it a wearinesse to serue God g Eccles 5 1. offering the sacrifice of fooles by h Isa 29. 13. drawing neere vnto God with their mouth and honouring him with their lips but remouing their heart farre from him going beyond or ouer-reaching one another in bargaining or otherwise rendring euill for euill and taunt for taunt breaking iests to the disgrace of others especially plaine people turning into the fashions and guizes of the world for apparell apish gestures and court-holy-water and a thousand such like yet his care is to i Gen. 17. 1 walke with GOD and to be perfect as God commanded Abraham And the more corrupt he seeth the world and readie to censure all that will haue no fellowship in their vnfruitfull workes of darknesse for being more nice then wise the closer hee endeuoureth Enoch-like to walke with his God auoiding all euill euen the least with all appearances and occasions of it Thirdly this blessed man applyeth himselfe to teach those commandements euen to the very least that hee may bring others also to the state of grace wherein hee standeth As Paul said to Agrippa k Act. 26. 29. I would to God that not onely thou but also all that heare me were altogether such as I am This is the feruent desire of euery faithfull teacher and the maine dutie and charge that lyeth vpon them l 1. Cor. 9. 16. 17 A necessitie is layed vpon me saith the Apostle and woe be vnto me if I preach not the Gospel which belongeth vnto all to whom the dispensation of the word of God is committed Whether they be intrusted with m Mat. 25. 16. 17 18. fiue talents or with two or but one they must vpon no pretence be idle but occupie till hee come But howsoeuer these chiefly and most properly are to doe and Luke 19. 13. teach yet all faithfull Christians who are euery one for their parts to bee helpers to the faith must in some degree or other according to their gifts and callings teach also as the husband his wife what hee hath learned in the publicke assembly n 1. Cor. 14. 35. If the wiues will learne any thing let them aske their husbands at home So parents and gouernours of families are by Gods appointment o Gen. 18. 19. Exod. 13. 14. to teach their children and charge Euen godly matrones are not exempted for Bathsheba's vertuous woman is commended for this p Psal 78. 5. Prou. 31. 26. that shee openeth her mouth in wisdome and the law of grace is in her lips And wee know that a good child is commanded q Prou. 2. 8. to heare his fathers instruction and not to forsake his mothers teaching Surely as the Doue is reported to puruey abroad for her young ones and filling her crop at herreturne to disgorge it for their sustentation so should gouernours of families puruey abroad by frequenting with all diligence attention and assiduitie publicke exercises of religion that they may bring full crops of spirituall nourishment to their seuerall nests or companies And as mothers and nurses see reason why they should looke after most nourishable foode and to drinke of the best and somewhat freely that they may come with full brests to their young ones so should the spirituall nurses of Gods sonnes and daughters so are our children called Ezech. 16. 20 21. feede liberally of the cheere
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
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
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