Gal. 3. 14. a curse that I through him blessed be his holy Name for euer might bee made the righteousnesse of God and partake the promise made to Abraham our Father c Gal. 3. 8. In thee shall all Nations be blessed Know we notwithstanding that though the Apostle thus gloried in the Lord that hee had gone so farre to grace the Gospell by meanes whereof hee did it and to prouoke the Galathians and all others to aspire vnto the like comfort and assurance yet for all that hee exempteth not himselfe from the number of such as hunger and thirst after righteousnesse euen to his dying day he hungred and thirsted still neuer more for euen in his old age he f Phil. 3. 7 8. 13 14. counted all things no better then losse and very doung in comparison of a fuller knowledge and experience of CHRIST IESVS then hee had yet attained to Hee complaineth that hee was yet vnperfect and came short of the goale he professeth in like manner that after the fashion of Runners in a race hee for gate what was behind and reached forth vnto those things which were before and pressed toward the marke for the price of the high calling of GOD. Hee carried himselfe to all purposes as a man extremely hungry and vnsatisfied And the more hee fed himselfe and feasted others the more hungry and thirstie he grew as tasting more and more still how sweet the Lord was This hungring and thirsting after righteousnesse is among the rest a notable marke and charaâ—â—er of a man truly regenerate and so of true blessednesse and the degree of it doth plainly demonstrate the degree of our profiting in grace and in the knowledge of our Lord and Sauiour IESVS CHRIST In the fift place Verse 7. hee pronounceth them blessed not that liue to themselues seeking their owne onely or chiefly as most doe much lesse the cruell and hard-hearted but the mercifull who hauing themselues found vnexpected and vnmeasurable mercy at Gods hands freely to remit the great debt of their sinnes against him as it were ten thousand talents as it is in the Parable and withall besides his infinite fauours spirituall and corporall in this present life of his good pleasure to giue them the Kingdome whereof Luk. 12. 32. haue learned for their parts from their hearts to remit whatsoeuer offences of their brethren and fellow-seruants against themselues as it were some small debt g Mat. 18. 21. c. of an hundred pence so farre forth that if they offend and that grieuously in their thinking seuen times yea h Luke 17. 4. seuentie times seuen times yet still vpon their repentance freely and ioyously to forgiue and receiue them into their fauour as they themselues haue beene to their vnspeakable comfort and would still be forgiuen and receiued into Gods fauour and haue further learned as natural children of their heauenly Father out of an holy compassion and commiseration which the Word heere vsed implyeth to be helpfull to others especially to the houshold of faith in all things so much as in them is euen to the very laying downe of their liues as we are taught 1. Iohn 3. 16 17. And lastly haue learned where abilitie is wanting to doe any other good or to doe so much good as they desire to bee of like affection with the people of God especially to i Rom. 12. 10. 15 16. weepe with them that weepe and to reioyce with them that reioyce being kindly or naturally affectioned to loue one another with brotherly loue They must needes bee blessed in whom is found this sweet fruit of the Spirit of God and that beare his image in so speciall manner In the sixt place Verse 8. hee pronounceth them blessed not who are Impuritanes in any degree whether walkers in the counsell of the vngodly or standers through a habit and custome of doing euill in the way of sinners or sitters in the chaire of scorners turning as many doe plaine Atheists and mock-gods nor yet those who are pure in their owne eyes or externally onely in the eyes of others as the Scribes and Pharisees Hypocrites but the pure in heart who haue as the Apostle Peter teacheth k 1. Pet. 1. 22. purified their soules or made them chast as the word there signifieth in obeying the truth or Gospell through the spirit vnto vnfained loue of the brethren so that they loue one another with a pure heart feruently A very excellent Scripture giuing vs thus much to vnderstand and serueth notably to the cleering of that which we haue in hand that our soules naturally vncleane are to be purified by faith as the same Apostle spake Acts 15. 9. which he calleth heere obeying of the truth through the blessed operation of the Holy Ghost that being now reconciled to God and as it were new-married to him wee should be wholy deuoted to him as a chast Matrone to her husband in obedience to his word and loue one another with a pure and sincere heart feruently l 1. Pet. 2. 1. Laying aside to that end as it followeth a little after all malice and all guile and hypocrisies and enuies and euill speakings This is indeed to be pure in heart and truely blessed when as new-borne babes they so desire and drinke in the sincere milke of the word that all gall and guile being put farre away they doe from an honest and good heart performe due feruice to God first and then to their brethren for his sake and at his bidding In the seuenth place Verse 9. they are pronounced blessed not who are turbulent louing to fish in a trobled water nor the proud and ambitious who are the authors of strife nor whisperers and tale-bearers who carrie fewell to that fire and helpe blow it vp no nor yet such as peruersely affect the reputation of quiet folkes and no medlers but the Peace-makers who being at peace with God and seruing the God of peace in the spirit of peace according to the Gospell of peace are m Psal 120. 7. all for peace with King Dauid not onely labouring so much as in them is so much as is possible for truth may not bee sold away to buy peace to haue peace with all men especially to maintaine and vphold loue and amitie with the Saints euen according to the true patterne set downe Acts 4. 32. The multitude of beleeuers were of one heart and of one soule but their care is also to make peace by all meanes betweene God and man in the first place by helping forward the conuersion of a sinner going astray out of his way euery one according to his gifts and calling and in the next place betweene man and man reconciling parties at variance so much as in them is and so stopping the passages of much vncharitablenesse and wickednesse for what euill commeth not of contentions brawles and suites iustly resembled to the breaking out of a violent fire or floud Blessed are all they
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
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
is able will giue such successe and blessing as hee knoweth to bee most fitting His promise is not to leaue and forsake you your part is to rest vpon it with a calme minde To doe otherwise is to goe about to take his worke out of his hands and to ingrosse all to your selues which you shall haue small ioy of But for the better clearing of this point concerning couetousnesse which men are extremely blind in and are willing to bee blind know wee that there are three degree of couetousnesse whereby the Deuill fasteneth vpon men and hooketh them to himselfe as p 1. Sam. 2. 14. the Sonnes of Heli did the flesh out of the Cauldron with a flesh-hooke of three teeth The first is the grossest of all carried after an vnlawfull obiect as that of Balaam Achan Ahab Iudas and such like The second is that which Christ fighteth against q Vers 1â— 20. c. in the former branch which also is very foule and grosse it is carried after a lawfull obiect as goods gotten without oppression or fraud any way but excessiuely consisting in heaping hoording and making prouision for the r Rom. 13. 14. flesh to fulfill the lusts thereof as that of the Foole before mentioned rich to himselfe and not to God The third is that which is heere condemned carried after a lawfull and necessary obiect without any such excesse but inordinately with carking and caring insteed of dependance vpon God in holy silence and securitie So that the great lesson which our Lord Christ in this place will haue vs take forth is Å¿ 1. Tim. 6. 8. Not onely to be content with things necessary as food and rayment but for those necessary things to looke vp to Heauen and expect them at the hands of our heauenly Father in rest and quietnesse according to the most sweete word and promise of the Lord God the holy one of Israel t Isai 30. 15. In rest and quietnesse shall yee be saued in quietnesse and confidence shall be your strength This the Prophet opposed against all vnlawfull meanes vsed by the Iewes who in their danger depended not vpon God but went a gadding into Egypt for helpe Let vs according to Christs doctrine learne to oppose it against all distrust in Gods Prouidence against all wordly cares and whatsoeuer distraction of mind arising from thence It is true indeede that wee cannot altogether shake off the punishment which sinne hath brought vpon man to eate his bread with sweate and sorrow yet as wise Bathsheba taught her Sonne u Prou. 31 â—6 to giue wine and strong drinke to him that is readie to perish and hath griefe of heart that hee may forget his pouertie and misery so let vs labour to be filled with the Wine of the Spirit to haue our soules throughly cheared by Faith and a pure Conscience which is to drinke a true health and that will easily make vs forget at the least in great part the labours and sorrowes of this life This x Gen. 6. 29. as Noah will comfort euery good Lamech concerning the worke and toyle of his hands Now let vs come to the Reasons briefly It is not without the force of a Reason that hee is so earnest charging vs by his owne authoritie as we haue often heard who is our great Lord and Master I say to you take no thought c. which is of the more force because this his charge was not verball but reall his whole life being a practice of this his doctrine for he euer did the workes of him that sent him and tooke no thought for outward things His first Reason is drawne from a comparison and to put the more life into it is propounded with a vehement interrogation Is not the life more then meate and the bodie then rayment meaning that God hath giuen the greater without all carking and caring on our part wherefore out of question hee will not scotch with vs for the lesse He hath giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our essence or substance hee will not withhold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any necessaries appertayning to our essence or substance as hee seemeth to intimate in the fourth Petition giue vs this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our daily bread God is not like to a House-wright Ship-wright or maker of Clockes and Watches who take no more care of their workes when they are once finished but leaue them to others for to repaire guide and set but this y Psal 48. 14. God is our GOD for euer and euer hee shall be our guide vnto death as it is in the Psalme Wherefore wee are commanded to z 1. Pet. 4. 19. commit our soules or selues vnto him in well doing as to a faithfull Creator and so let vs doe and there rest His second Reason is also drawne from a comparison with a note of attention prefixed to awaken vs from our drousinesse a Verse 26. Behold the Foules of the Aire for they sowe not neither doe they reape nor gather into Barnes yet your Heauenly Father feedeth them are yee not much better then they Giuing vs to vnderstand that those foules infinitely inseriour to vs they were made for vs wanting all those meanes which we enioy neither are at all regarded of man as the foules of the Aire are not yet want they not necessary food but expect and receiue it at the hands of our heauenly Father euery one in due time As the Psalmist notably obserueth b Psal 145. 15. The eyes of all waite vpon thee and thou giuest them their meate indue season thou openest thy hand and satisfiest the desire of euery liuing thing Againe c Psal 147. 9. God giueth to the beasts their food to the yong rauens that cry Againe d Psal 104. 21. The yong Lions roare after their prey and seeke their meate from God How much more then shall God not theirs but our heauenly Father looke out for vs and furnish all our needs in due time And when this commeth out with a note of attention Behold it teacheth vs that those workes of God which seeme to bee of the lowest ranke commonly least heeded such as the foules of the Aire and Lillies of the field are not to be passed by as the manner is or negligently to bee looked into but with most attentiue heed and consideration of euery childe of God for consolation as heere and for instruction To which end e Prou. 6. the practice of the little Emmet is commended and vrged For if we thinke God and his diuine vertues worth the beholding next to his holy Word and Sanctuarie or holy place it is to be done in his Creatures and Workes wherein f Rom. 1. 20. the inuisible things of him euen his eternall Power and Godhead are to be seene not onely in the Sunne Moone and Starres or in g Iob 40. 15. 41. 1. Behemoth and Leuiathan but euen in those which
testified elsewhere to the woman of Samaria b Iohn 4. 23. The houre commeth and now is when the true worshippers shall worship the Father in spirit and truth So in like manner to the Pharisees c Luke 17. 21. Behold the Kingdome of God is in or among you already meaning that the Messiah whom they so much enquired after was alreadie come euen then present before them But it is said to draw neere in respect of the fuller accomplishment of all things that were written of him and further manifestation of his Glory by his meritorious Passion victorious Resurrection triumphant Ascension royall installment or sitting at the right hand of the Maiestie in the highest Heanens magnificent gifts which he d Acts 2. 33. hauing receiued of his Father the promise of the Holy Ghost shed forth abundantly vpon his Church and finally his most illustrious conquest when to the amazement of all both men and Angels by the simple preaching of the Gospell as the World accounteth it he fetcht in both Iewes and Gentiles farre and neere in great abundance to the obedience of Faith The heauenly Kingdome thus approching required a heauenly preparation for it by that repentance before called for without the which they were vtterly vncapable of it and so as chaffe to bee winnowed or fanned out of God's floore or visible Church and to be burned with fire vnquenchable as his fore-runner Iohn e Matth. 3. 12. the Baptist threatned his vnfruitfull hearers This also is further to be considered that if the approach of this heauenly Kingdome required of euery one such carefull preparation by turning instantly to God with all their hearts and with all their soules what doth the presence of it require of vs who now liue in the time of reformation and see or may see cleerely the accomplishment of all those high mysteries before mentioned concerning Christ's Death Resurrection Ascension into Heauen sitting at the right hand of his Father the powring forth of the Holy Ghost and calling of the Gentiles To vs especially is that notable exhortation directed f Psal 24. 7 9. Lift vp your heads O yee gates and be yee lifted vp yee euerlasting doores and the King of glory shall come in for we especially are by calling and profession a spirituall House or Temple and our hearts gates or doores for IESVS CHRIST the King of glory to enter in by wherefore we aboue all others are to lift vp our heads on high by raysing vp our mindes aboue the leuell of this World and aboue all the things of this World though neuer so pleasurable and glorious in appearance That so beeing g Col. 3. 1 2. risen againe with CHRIST wee may seeke those things which are aboue where Christ sitteth at the right hand of God we may set our affections on things aboue and not on things on the earth And this also iustly calleth for another deepe consideration That if the neere approach of the Kingdome of Heauen by his appearing in grace to his people lay such a necessitie vpon them to turne euery mothers childe from their euill wayes no beleeue in him and as becommeth his Disciples and followers to bring forth fruit worthy of so high and honourable a calling what doth then the neerer approach of his appearance in glory and maiestie at the last day which now cannot be farre off when the Lord IESVS shall be reuealed from Heauen with his mightie Angels in h 2. Thess 1. 8. flaming fire to take vengeance on them that know not GOD and that obey not the Gospell of our Lord IESVS CHRIST A man liuing in the bosome of the Church and being put in minde hereof from time to time as occasion is offered had need to haue his conscience seared with a hot Iron and his heart as the i Zech. 7. 12. Prophet complayneth made hard as an Adamant-stone if this most weightie consideration doe not awaken him to liue k 1. Cor. 15. 34. righteously and not to sinne as the Apostle speaketh But if neither the presence of the Kingdome of grace nor the expectation of the Kingdome of glorie will doe it what remayneth but that terrible sentence which the Sonne of God the Lord and Iudge of all hath denounced long agoe and will pronounce on his tribunall seate in due time l Luke 19. 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me Let this suffice for Christ's foregoing doctrine That which remayneth now is to take a view of his whole m Mat. 5. 1 2. Sermon the occasion whereof was offered by the maruellous concourse of people assembling vnto him from all parts as is shewed Chap 4. 25. as also by the forwardnesse of his owne Disciples flocking about him to heare his doctrine and gaping as it were for his instructions none otherwise then the dry and thirstie ground doth for raine This made our Lord and blessed Sauiour who alwayes lay in wait to catch men and was in this kind a mightier hunter without comparison then euer n Gen. 10. 9. Nimrod was in his to spread the Net of his Euangelicall and most powerfull doctrine vpon the Mountaine whither hee had ascended both to auoide the throng and to be the better heard Neither is it to be neglected that hee is said to haue sit downe as the manner of Teachers then was and to open his mouth or addresse himselfe to vtter his heauenly message not lightly or slightly as too-many doe but most grauely and graciously as beseemed his person and the maiestie of the diuine Oracles which were to come from him For this Teacher-like sitting downe and opening of his mouth may serue to admonish euery one of vs that wee are altogether forgetfull of our dutie and extremely vnthankfull if with o Luke 10. 39. Mary in the Gospell wee sit not assiduously and vnmoueably at the feete of this great Prophet and open not our cares with due reuerence and deuotion to heare his Word The rather because such vnmatchable treasures of spirituall wisdome and vnderstanding are heerein contayned that this Sermon may truly be said to bee the Master-piece of all his workes which are extant of this nature It may be reduced to these three heads first he instructeth vs more fully who are capable of that Kingdome either of grace or glory and so to be accounted truly blessed secondly by what meanes this great dignitie is to bee attayned vnto thirdly what their conuersation is and ought to bee who are of that ranke Concerning the subiect of blessednes it hath beene much canuassed by the great Philosophers and wisemen of the world placing it some in one thing some in another but in fine after all disputes leauing the matter as vncertaine as they found it But this our heauenly teacher without any going about the bush or intricate discourse in very few words setteth downe most plainely and pithily who are
by the eares and bee readie to plucke out one anothers throate for vs Alas wee are poore creatures subiect to all manner of corruption and k Rom. 8. 19 20 21. vanitie for your sinne wee mourne and grone vnder it and as it were standing on tiptoes expect with stretched out neckes the glorie which is to be reuealed to you Fye for shame why doe not you mourne and grone much more vnderyour owne corruption and vanitie that which we haue wee may thanke you for it why doe you not much more expect your owne glorie And if the inbred corruption which we haue in common with you moue you not sufficiently adde hereunto the vncertaintie and casualtie whereto wee are euer subiect by theeues pirats warres desolation fire water suretiship wastfull children vntrustie seruants cheaters oppressors and infinite such like And so at the length plucke off your reioycing and trusting in vs and place it aright vpon God Almightie your heauenly Father vsing vs as your poore seruants by his gracious appointment in the passage and way home to your heauenly Countrie and returning the prayse of all to him alone who alone is your Lord maker and vpholder The exhortation followeth l Verse 20. Lay vp your selues treasures in Heauen meaning no doubt the treasures of good workes especially of charitable dispensing of our Riches by Almes-deeds as appeareth by his owne Doctrine elsewhere m Luke 12. 33. Sell that you haue and giue Almes teaching what should bee done in case of extremitie rather then the poore perish or bee too hardly put to as also vpon an extraordinary calling as the Apostle-ship prouide your selues bagges which waxe not old a treasure in the Heauens that faileth not where no Thiefe approacheth neither Moth corrupteth To which accordeth that of the Apostle n 1. Tim 6. 17 18 19. Charge rich men not to be high minded nor to trust in the vncertaintie of Riches but in the liuing GOD that they doe good and be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life This one lesson of Christ being well learned that a sanctified man for of such hee speaketh giuen to Almes-deeds layeth vp treasures in Heauen will direct vs to the practice of the strangest and most profitable art for thrift that euer was heard off To turne our earthly and corruptible wealth into heauenly which is incomparably more excellent then if a bodie had learned by Alcumistrie with little or no charge to turne courser mettalls yea the very stones into Siluer and Gold Neither let the poorer sort complaine that whereas wealthy people are heere directed to a most rich and vndeceiuable kind of trading they are shut out and made to looke on It is nothing so for euen they o 2. Cor. 8 12. if there be a willing minde are accepted according to that they haue and not according to that they haue not besides a willing minde will euer finde somewhat to expresse it selfe by The p Luk. 21. 1 2 3. poore Widdowes mite was most accepted of all other she carrieth away the glory of being the greatest Almes-giuer and Alchymist of that kind Yea though a man be as poore as q Luke 16. 20. Lazarus or r Ibid. 23. 40 41 42. the Thiefe vpon the Crosse yet if hee treasure vp Prayers and Christian vertues as Faith Hope Charitie Patience Humilitie Heauenly mindednesse forgiuing from the heart his cruell and hard-hearted enemies and praying for them or otherwise doing them what good he can sine thure litabit he shall offer to God a Sacrifice of most sweet sauour without the frankincense of Almes Hee layeth vp in store abundantly rich and incorruptible treasures which he shal be sure to meete withall in Heauen But let vs proceed to his most wise and weightie Reason why men should not lay vp treasures vpon Earth but in Heauen drawne from the effect Å¿ Verse 21. For where your treasure is there will your heart bee also meaning heere by treasure their summum bonum or most souereigne good whereupon they had layed and still did lay the very prime and creame of their indeauours as euerlasting Life Almes also and all good workes done in hope of that most free and ample reward which God that cannot lie hath promised are to heauenly minded men Riches Honour Ease Pleasure and whatsoeuer is of that stampe are to worldly minded people whatsoeuer that be heauenly or earthly the Heart or Soule is swayed by it and with the sway of it carrieth the whole man with euerie part and facultie of him after it As a great and onely Fauourite swaying the Prince swayeth the whole State and then is it well for the Kingdome if such a Fauourite be right wise and nobly minded and the contrarie most terrible so the Soule being set as a great Empresse in the bodie of man hath a Fauourite or Minion to which it hearkeneth and after which it is carried yea is euen so changed and as it were transnatured by it that if it be heauenly the Soule is likewise heauenly if earthly it maketh in like manner an earthly Soule and as the Soule or minde so the members which it commandeth Which serueth to stirre vs vp both to make a right choice of our treasure that our hearts may be carried the right way and also to make triall of our choice by the sway of our mindes whether it be right or no. The minde is truly said to be where it loueth not where it liueth If our loue and delight with Marie t Luk. 10. in the Gospell bee set vpon the best part the first fruits whereof onely belong to this life the full crop to Heauen assuredly it cannot bee but where this treasure is our heart affection and conuersation must needs bee to this dead carkasse these Eagles cannot but resort And as Iacobs seuen yeares painfull seruice u Gen. 29. 20. for Rahel seemed vnto him but a few dayes for the loue hee had to her so how long and toylesome labour soeuer bee taken for this heauenly Rahel it will seeme as nothing in comparison yea rather as a pastime So in like manner as x Gen. 26. 9. Isaacks sporting with Rebecca plainly discouered that she was his wife how closely soeuer he carried the matter Of a suretie shee is thy wife said King Abimelech when hee spied it looking out at a window so our spirituall Dalliance will plainly discouer whereto our hearts are married If to the feare of God and expression of it by good workes it will easily appeare by our imbracing and as it were hugging and kissing of it when in an holy kind of dotage our minds euer or for the most part runne of it wee cannot but bee talking of it or one way or other expressing our affectionate loue to it vpon euerie iust occasion
Verily our owne hearts may certainly conclude vpon such a constant practice and the looker on in some sort This is thy Wife or Rebecca But contrariwise a man may conclude euen of many a Professour Of a suretie this World is thy Wife thy pleasure is thy Wife thy credit and reputation is thy Wife for thy minde talke and time are wholy or chiefly taken vp about these the feare of God Almes and good Workes seldome come into thy mind and when they doe it is but on the by After the dehortation exhortation and this Reason whereof we haue now heard two Obiections follow y Verse 22 23. the first in these words The light of the body is the eye if therefore thine eye be single thy whole bodie shall be full of light But if thine eye bee euill thy whole bodie shall bee full of darknesse If therefore the light that is in thee be darknesse how great is that darknesse In both which Verses is an answere to a secret Obiection If there bee so great a treasure in Heauen why doe so few find and affect it according to the worth but all men almost seeke their treasure heere beneath The answere is because the cleere eye of the Soule is wanting to them without which there can bee no right choice of their treasure or placing of their affections The similitude is plaine and runneth thus As in the bodie if the light thereof which is the eye bee simple or cleere the whole body or conuersation is lightsome and orderly whereas contrariwise if the eye be troubled all is full of confusion as being done in the darke so if the light that is in vs viz. our Reason and vnderstanding be cleere that is illuminated by the Word and Spirit of God to discerne and iudge aright all goeth well and according to the minde of God but if corrupt and void of iudgement as it is naturally by Adams fall how great is that darknesse their ignorance sinne and spirituall miserie is most wofull and intolerble Men are then so stupid that they are not able so much as to take knowledge of their lamentable condition no though it be neuer so plainly layde open vnto them much lesse can they take knowledge of the remedie but altogether as distempered person flee from it and resist it How doth the Deuill play Rex when hee hath thus blowne out Gods Candle The z Prou. 20. 27. spirit of man is the Candle of the Lord saith wise Salomon Wee may learne from this notable similitude That when the eye of the Soule is so illuminated that it may indeed bee called single it maketh the whole man and his conuersation to be gracious and fruitfull throughout as it is cleerly explayned by Saint Luke a Lu. 11. 34 35 36. The summe of Christs Parable in that place commeth to thus much That if the whole bodie or man befull of light that is of knowledge and sanctimonie then the whole life or conuersation shall bee full of light that is shall shine in good workes as when the bright shining of a Candle doth giue thee light which wee know lightens euery part of the Roome where it is set vp So that in short by Christs teaching the eye of the Soule is good and cleere when the whole man and life is so surely there are â—â—y few single eyes by this Rule But whereas he addeth b Verse 23. If thine eye bee euill thy whole bodie shall be full of darknesse he plainly teacheth that where good iudgement is wanting there can be nothing good but all things extremely out of square in the whole man and euery part of his life howsoeuer Poperie conceiteth of ignorance that it is the Mother of Deuotion the whole man and his whole life is as a darke dungeon without any manner of light No marueile then if they discerne not the heauenly treasure and durable from earthly and transitorie and so looke not after it Ignoti nulla cupido what desire can there bee of that which a man hath no knowledge of at all And when hee bringeth it forth with a kind of exclamation and with an interrogation If the light that is in thee bee darknesse how great is that darknesse hee therein teacheth and that with great earnestnesse that the iudgement it selfe being corrupted corrupteth the whole man and his life most hideously making their condition where there is not grace to sanctifie or at least to restraine most abominable and desperate as carrying men through the blindnesse and hardnes of their hearts from one sinne to another and that with greedinesse making them reprobate to euery good worke And hereof that we may know how much wee stand obliged and bound to God our heauenly Father for our effectuall calling to the knowledge of his Truth we haue most notable example not onely in the Gentiles c Eph. 4. 17 18 19. Walking in the vanitie of their minds hauing their vnderstanding darkened being alienated from the life of GOD through the ignorance that is in them See also Rom 1 28 29 30. because of the blindnesse of their heart who being past feeling gaue themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse but also exorbitant and degenerating Christians to whom d Tit. 1. 15 16. being themselues defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled they professe that they know GOD but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate Letting other things passe â—â—member wee this That since our blessed Sauiour Iesus Christ setteth this downe heere as a marke or character of a blind heart whose eye of his Soule is troubled to be worldly minded or couetous because they discern not the true treasure from the counterfeit but take Hob for Gib one for another to the vtter vndoing of themselues let euery one try himselfe hereby euen by the right choice of his treasure whether he be indeed illuminated and borne againe and not rest as most doe in an idle conceite of knowing and seruing God aright The second obiection followeth in these words e Verse 24. No man can serue two masters for either hee will hate the one and loue the other or else hee will hold to the one and despise the other ye cannot serue GOD and Mammon where he answereth them who were ready to obiect and say as commonly men doe at the least in their hearts wee will doe both wee will apply our selues to Gods seruice and to the gathering and hoording vp of riches also wee will lay vp for our selues treasures on earth and in heauen too It is impossible saith Christ to serue both to set your hearts vpon these two treasures at once This hee cleareth by a similitude drawne from a ciuill bodie or societie as the former was from a naturall body As according to the common Prouerbe no man can serue or wholy addict himselfe to two masters
kindly a checke is giuen to all vanitie and excesse of apparell for when nice and vaine-glorious fooles haue euen strained to goe as farre as euer they can either in strange and new fangled fashions or in ouer great costlinesse or in spoyling precious time by curious tricking and trimming of their earthly masse or lump of flesh in setting their ruffes starching tooting into the glasse laying out their haire and brests and many such like gewgawes they come farre short not onely of some of their compeeres and greaters especially but of many very base creatures which surmount them yea goe beyond Salomon himselfe who in his lawful and warrantable pompe out-stripped all others And whereas hee shaketh them by the shoulder as it were saying O yee of little faith it is indeed a sharpe reprehension iustly deserued on their and our parts when instead of depending vpon the diuine promise and prouidence wee fall to this demurre about apparell or any other thing of the like nature yet for all that it may bring sweet consolation to the humble and broken hearted trembling at the word of God in that Christ rebuketh his Disciples and followers indeed for the weakenesse of their faith so Matth. 8. 28. but reiecteth them not for it he rather animateth and strengtheneth them It is a more blessed thing to haue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or z Rom. 4. 17. 18 strong faith that was in our father Abraham notwithstanding if poore Christians be not so happie as to bee carried vnder full sailes at all times but must content themselues with a fainter gale they are not to bee discouraged because the God of truth accepteth of truth and sinceritie Neither is it the degree of faith but Christ the obiect that maketh the beleeuer acceptable Yet that no man deceiue himselfe know we that where this life of true faith is how infirme soeuer there cannot but be the breath of prayer in some degree for daily increases there must needes bee some heat of charitie and zeale some sence also of our owne vilenesse and spirituall wants as of Gods mercifulnesse except in a desertion or spirituall swoune when contrarie to sence wee are to beleeue and with Christ himselfe to crye My God my God why hast thou forsaken mee there is with all motion and a Hebr. 6. 1. striuing to goe on vnto perfection To which end there cannot but accompanie and insatiable hungring and thirsting after righteousnesse and so a continuall clinging to our Lord and Sauiour Iesus Christ in the meanes as wee see in the weake Disciples b Iohn 6. 48. Master to whom shall wee goe thou hast the words of eternall life This haue I thought good to point vnto by the way let vs now proceede To set yet a sharper edge vpon it and to stirre vp our dull and distrustfull hearts to more often and serious meditation of this weightie point he repeateth his exhortation and addeth two reasons more against distrustfull and anxious looking after foode and rayment His repetition is in another forme very significant for those carers and carkers about outward things are broght in vttering their own distrustful thoughts sauouring of some spice of Atheisme For as if they had no God to prouide for them or as if all the promises of God were moone-shine in the water they say c Verse 31. What shall we eat what shall we drinke or wherewith shall we bee cloathed as doubting how it may or can be all meanes failing either by losses deadnesse of trading increase of charge olde age sicknesse persecution and such like disasters So did the children of Israel in the wildernesse when for their probation and tryall they were somewhat hard put to the next was Where shall wee haue water to drinke who shall giue vs flesh to eate d Psal 78. 19. Can God furnish a table in the wildernesse would to God wee had dyed in Egypt c. When their armes were too short to helpe themselues poore wretches they could not see how the arme of the Lord could bee long enough to doe it which disease who is it that knowing his owne heart findeth not in corrupt nature when tentations of this nature fall out to bee heauie and frequent Wherefore as Christ rouzed vp his Disciples in another case e Mat 26. 41 Watch and pray lest yee enter into tentation the spirit is willing the flesh is weake so are wee euery one of vs to rouze vp our selues in this very case We little thinke especially while we enioy the world at will how wicked wee shall finde our rebellious and vnbeleeuing hearts in the day of tryall which few or none escape at one time or other let euery one call to minde how he hath found it at any time heretofore when it hath gone very hard with him whether he were not then at his wits end in a manner And though he brake not out into such loude and passionate speeches yet whether his heart were not full of distraction fretting and murmuring but rather as it ought to bee by resting vpon God and humbling himselfe vnder his correcting hand hee gaue glorie to God making him his onely sanctuarie and repose In summe our Sauiour Christ in these often repetitions commendeth this vnto vs as an high and necessarie point of wisdome and dutie not to suffer our mindes to bee troubled or royled as it were with the sence of present want or expectation of future euents but f Iohn 11. 9. and 9 4. walking in the day and doing the worke of euery day while it is day to waite vpon God with a quiet minde g Psal 123. 2. as the seruant vpon his Master the hand-maid vpon her Mistresse The better and more able Master wee haue the more stedfastly ought wee to doe it we shall find in experience this to be the best sugar and water to cure the fret in the belly of our soules The two reasons follow whereof the first is h Verse 32. for after all these things seeke the Gentiles or rather ouer seeke them as the originall word signifieth They make this the onely or principall care what to eate drinke and put on because their happinesse is bounded within the narrow compasse of this perishing world more they know not poore soules and therefore can looke no higher As appeared in the old world and in the Sodomites who i Luke 17. 26 27 28. did eat and drinke married and gaue in marriage bought sold built and planted hauing their minds wholy taken vp and inthralled therewith Wee learne hereby that it is meerely heathenish and to bee abhorred of Christians to haue our minds turmoyled and tortured about worldly supplies which wee ought to put God in trust withall To what end haue wee learned Christ if his blessed doctrine and practice can beare no more sway with vs herein How doe wee professe the hope of an heauenly inheritance if vpon Gods promise and perpetuall experence of his