what reckoning soeuer vaine men make of it Thirdly the euill hearer is described by that which outwardly befalleth him what turnings of deuices soeuer he vseth howsoeuer hee would bee content to fell away CHRIST IESVS his Lord that bought him together with his Kingdome as Esau did his birth-right to purchase his worldly peace and further his owne ends yet is hee to expect that God at one time or other will by strong and strange trials bring him also to the Touch-stone and make it appeare That all is not gold that shineth Hee will winnow and weigh him to make his lightnesse manifest to all the World Thus much hee would haue vs to vnderstand by the comming of the raine flouds winds and beating vpon that house Fourthly the contrarie euent of hearing and not doing is propounded and aggrauated The House fell and the fall was great Destruction shall bee to all workers of iniquitie yea as wee heard before euery tree that beareth not good fruit shall bee hewen downe and cast into the sire though they neuer heard any one syllable of the Word of God but it shall come with a witnesse in a most high and fearefull degree vpon all reiecters or neglecters of holy doctrine especially of the most glorious Gospell of IESVS CHRIST How p Heb. 2. 3. shall they escape saith the Apostle if they neglect so great saluation which at the first began to be spoken by the Lord and was confirmed to vs by them that heard him God also bearing witnes with signes wonders and diuers miracles and gifts of the Holy Ghost Ouer such neglecters are the woes pronounced and iudgements denounced q Matth. 11. 21 23. Woe be to thee Chorazin Woe be to thee Bethsaida c. And thou Capernaum which art exalted vnto Heauen shalt be brought downe vnto Hell It shal bee more tolerable for Tyre and Sidon and the Land of Sodome at the last day then for you So Wisdome euen the essentiall wisdome of God CHRIST IESVS is most earnest ample and admirable in this subiect r Prou. 1. 24. Because I haue called and yee refused I haue stretched out my hand and no man regarded but haue set at nought all my counsell and would none of my reproofe I will also laugh at your calamitie and mocke when your feare commeth when your feare commeth as desolation and your destruction as a whirlewind when distresse and anguish come vpon you then shall they call vpon me but I will not answere they shall seeke mee early but they shall not find mee for that they hated knowledge and did not chuse the feare of the Lord they would none of my counsell they despised all my reproofe Therefore shall they eate of the fruit of their owne way and bee filled with their owne deuices So fearefull is the estate of him that heareth and doth not euen by the testimony of the diuine wisdome and truth it selfe deliuered with such vehemencie as if he would shake Heauen and Earth Thus much of these foure Verses contayning the conclusion of Christs Sermon wherein because hee layeth all vpon the doing or not doing of these his sayings comprehending a short summary of his heauenly doctrine especially of that part which concerneth a right Christian conuersation it will be worth the while to take a view of them as they lie in order and to compare our liues to them For certainly of most it may too truly be spoken as Linacre that famous Physician is reported to haue said to King Henrie the Eight Either these sayings are not CHRISTS or we are not Christians And wee are the rather to lay our liues to these rules because as wee may perceiue by that which hath beene alreadie said in the keeping heereof consisteth our wisdome and safetie amidst the greatest differences dangers and vexations that can befall in this life and in the neglecting most certaine ineuitable and intolerable ruine though all both men and Angels should lay their heads and hands together to hold vs vp Å¿ Isai 58. 14 For the mouth of the Lord hath spoken it To make the better way heereunto let vs first take in the summe of our Lord CHRISTS foregoing doctrine which we may doe the more easily because it is summed vp by this our Euangelist Chap. 4. 17. in one onely word REPENT that none should pleade the slipperinesse of his memorie for who cannot if he set his mind vpon it remember that one word And further to admonish vs that there is none obedience at all yeelded to CHRISTS sayings by them that repent not of their sinnes and when men doe once vnfainedly repent all obedience will follow Yet must we not imagine that our Lord CHRIST went vp and downe repeating this bare word alone but rather insisting vpon the doctrine and necessitie of repentance did explane dilate and vrge it euery where vpon euery occasion This would be knowne before we goe any further what is meant by repentance This word is either taken in the large sence as heere or in the strict sence as elsewhere commonly In the large sence he preached that men should repent that is as we learne by the originall tongues come to themselues or to their right mindes out of the spirituall phrensie which naturally possesseth all flesh and returne vnto God their heauenly t Luke 15. 17. Father and souereigne King humbly confessing and bewayling their sinnes beleeuing the Gospell or glad-tidings of free pardon and reconciliation with God through him and of all blessings spirituall and corporall to euery penitent petitioner and lastly leading a life worthy of God and of his glorious Gospell by an vtter deniall u Titus 2. 1â— of vngodlinesse and worldly lusts and liuing soberly and righteously and godly in this present world In which deniall and manner of liuing consisteth our repentance in the strict sence being caused by that godly sorrow for sinne and beliefe in the Gospell before mentioned For godly sorrow or sorrowing for sinne as it is sinne and offence against the diuine Maiestie which cannot be without hope of pardon x 2. Cor. 7 10. worketh repentance vnto saluation not to be repented of To repentance in the large sence consisting of due contrition for sinne true Faith in God through CHRIST IESVS and new obedience to all his Commandements he exhorteth all people by this maine reason y Mat. 4. 17. The Kingdome of Heauen is at hand meaning that promised and long expected Kingdome of the Messiah by whom they looked for a restoring of all things This is called the Kingdome of Heauen because his comming into the World was not to set vp a worldly z Heb. 9. 1. sanctuary or politie as was formerly vnder the Law comparatiuely but an heauenly regiment worship and seruice to bee performed in spirit and truth according to the tenour of the Gospell This a Heb. 9. 10. time of reformation as the Apostle calleth it now approached yea then was as he
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
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
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
The remote occasion which participateth with adultery and so commeth to bee forbidden in the seuenth Commandement is causelesse diuorce Now Christ aloweth of none to be iust and warrantable except in the case of formcation whereby the marriage-band is broken The Scribes and Pharisies taught that Moses made it lawfull for men to to put away their wiues foreuery cause and that hee commanded to giue her a Bil of Diuorce which made her free to marrie any other but Christ heere and else-where teacheth farre otherwise that for the hardnesse of their hearts this was onely toleâ—ated not alowed and that by such putting a way the hastie and furious Husband occasioned both his Wife and him that should marrie with her to commit adultery besides the temptations which he should put himselfe vpon So that by such Diuorces a great many transgressions of this Law both his owne and of other folkes were set vpon his skore Teaching vs this great lesson by the way that he who is the occasion of sinning to others is guiltie of all sinnes committed or which might haue beene committed vpon that occasion Which made Dauid though hee did not commit Idolatry yet to curse his Aduersaries that gaue the occasion o 1. Sam. 26. 19 Cursed bee they saith hee before the Lord for they haue driuen me out this day from abiding in the inheritance of the Lord saying Goe serue other gods This ought to be of vse to Christians who though they haue no such causelesse Diuorces tolerated yet many times goe so farre as to separation of the Wife from the Husband or the Husband from his Wife or if not so farre yet to many brawles and much bitternesse so that though one house hold them yet one bed will not If this by Christs exposition come not within the compasse of the breach of the seuenth Commandement and adde not many sinnes to the score of the nocent or offending partie what doth In the third place to shew that our righteousnesse or obedience must bee spirituall p Ver. 33. to 38 hee handleth in like manner the third Commandement concerning the not taking of the most sacred Name of God in vaine restoring it to the full sence which of long time had beene maymed by the Scribes and Pharisees who restrained it to for swearing onely So farre had they learned to goe by the letter of Moses law q Leu. 19. 12. ye shall not sweare by my name falsly nor prophane the name of my God They made therefore great conscience of periurie and forswearing which they knew to be a fearefull defiling of the reuerend name of God which hee would by no meanes put vp But our Lord Christ knowing right well what awfull respect ought to be giuen to that glorious name no wayes to be taken vp in vaine nor made to trot as commonly it is for euery trifling and friuolous matter knowing also what truth and simplicitie ought to be among men forbiddeth in ordinarie communication to sweare at all by the name of God not onely directly by vsing or rather abusing any of his titles but indirectly by any creature as heauen earth Ierusalem his head and such like in which as in all other creatures the glory of God shineth and his holy name is engrauen as it were so that he which sweareth by any creature sweareth by the Creator as wee see plainely Mat. 23. 20 21 22. Which exposition of Christ condemneth them of most hainous offence with whom it is ordinarie to sweare by their faith troth honestie by bread light and such like for vaine people haue their fantasticke fashions for oathes as they haue for their apparell much more condemneth it such as vse oathes of louder blasphemie by God by Iesus Gods wounds bloud heart death horresco referens an honest heart cannot speake or heare such things without horror No lesse condemneth he oathes sauouring of idolatrie by the Masse yea or no by Saint Anne by Saint Mary or by abbreuiation yea or no Mary and many such formes whereby the name of an idoll or creature is substituted in Gods place To finish this tractate our great Prophet Christ Iesus who shall sit as Iudge at the last day setteth a most fearefull brand not onely vpon such blasphemies and idolatrous practises but vpon euery exorbitancie or going out of the way in this kinde r Verse 37. Whatsoeuer saith he is more then yea or nay that is then plaine affirmation or deniall in ordinary communication is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thine owne euill and wicked heart or from that euill one the diuell whose lusts you doe when you prophane the name of God any way Hereunto giue mee leaue to adde a word or two concerning the lawfull performance of an oath It is then onely lawfully performed either in publicke before the Magistrate or in priuate one neighbour to another for necessarie Å¿ Hebr. 6. 16. confirmation of the truth and end of all strife when not in ordinary communication but according to the Prophet Ieremie his exhortation men sweare t Ier. 4. 2. in truth iudgement and righteusnesse in truth that is with an honest heart and pure conscience without fraud guile or equiuocation in iudgment that is by a lawfull calling thereunto and in an holy and most reuerend manner as wee see in u Gen. 14. 22 Abraham in righteousnesse that is in a cause most cleere and weightie For what a horrible indignitie is it to call God to bee a witnesse in euery trifling matter The second propertie of righteousnesse followeth that it is vniuersall extending it selfe to all occasions to all persons and to all the lawes and commandements of almightie God of which in order as they lye in the text He teacheth x Vers 38. to 43 that Christian righteousnesse is to extend it selfe to all occasions wherein such righteousnesse is to be shewed by freeing that iudiciall law y Leu. 24. 19. 20 An eye for an eye and a tooth for a tooth which you may call the principall or ground of all iudicials from the corrupt practice and glosses of the Scribes and Pharisees who hauing nature rather then grace to be their guide gaue libertie to any priuate hand to doe the worke of the publicke that is of magistracie by rendring like for like Whereas Moses in whom they trusted and gloried so much in consined it to the iudge z Deut. 19. 18 19 21. The Iudge saith he shall make diligent inquisition and doe to the false witnesse as hee had thought to haue done to his brother life shall goe for life eye to eye tooth for tooth hand for hand foot for foot it was the Magistrates office who sate in Gods place to see this done Contrariwise euery priuate person must know that it is his calling when he suffereth wrong to take it patiently when he suffereth wrong to take it patiently when hels euen a Verse 39. condemned and killed against all right and reason
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
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