Exposition of the Sermon on the Mount

These two verses contain a reason of the fifth petition, concerning the forgiveness of our sins; which is propounded with a limitation and condition of our forgiving them that trespass against us: the reason here is, because in this behalf, we shall find such measure with God, as we mete out unto our brethren.

For the meaning of the words, three points must be discussed. First, whom this reason doth concern, namely, private men for private trespasses: it reacheth not to Magistrates and public persons in their function, who be the Ministers of God to take vengeance on them that do evil: for to such the Lord saith, Thiue eye shall not spare the offender: but according to the quality of the offense, must he execute judgment upon offenders, for the removing of evil. And so must parents and masters deal in their families, and Ministers in their public dispensation of the word: for else offenses would so abound that there could be no living for God's people in the world.

II. Point. How doth these depend one upon another, our forgiving of men, and God's forgiving us? Ans. We must not conceive that our forgiving men their trespasses, is a cause why God forgives us: for we are by nature dead in sin, and cannot do any good thing of our selves, till we be enabled thereunto of God: but our forgiving is a sign that God hath forgiven us, being indeed a fruit of our reconciliation with God: for it is a sign of true repentance, which is a fruit of faith, whereby we apprehend the mercy of God for the pardon of our sins in Christ.

III. Point. How should our forgiveness, go before God's forgiving us: for so the words seem to import, If you forgive—your heavenly father will forgive you, &c. Ans. The pardon of sin which God gives must be considered two ways: first, as it is given in heaven; secondly, as it is revealed and assured to the conscience of man: now the pardon of sin in heaven always goes before our forgiving others: but our assurance of pardon with God, follows after our forgiving of men: for a man's sins may be forgiven with God, and yet he may long remain without the assurance thereof in his own conscience: this we may see in David, for when Nathan said, The Lord hath put away thy sin, no doubt it was forgiven in heaven; but yet his • arnest prayer for pardon afterward, 〈…〉 wes plainly that he did not upon Nathan's speech receive the comfortable assurance of pardon in his own conscience. This then is Christ's meaning, that if we forgive men their trespasses, God will assure us in our consciences that he hath forgiven us; otherwise, if we will not forgive, God will deny us that assurance.

The use of this point is first and chiefly this: we must learn to forgive and forget all private wrongs and injuries done unto us whether great or final, without desire of revenge. The reasons to move us hereto are these. First, it is God's commandment here expressly enjoined, which must needs bind the conscience to obedience. Secondly, if we will not forgive men, God will not forgive us: this Christ enforceth by doubling the sentence: now without God's forgiveness theres no salvation, and therefore we must be ready to forgive, as we tender our own salvation. Thirdly, the frailty of our nature is such, that we our selves are subject to offer wrong to others: this is intimated in this phrase, except ye forgive men their trespasses; so that every man is prone to trespass against others; and therefore as we would be forgiven when we trespass, so must we also forgive men their trespasses.

Now for the better performing of our duty herein, these rules must be observed. I. We shall perceive in sundry men many wants & frailties, which men's laws punish not; as in old men frowardness; in others hastiness; and in some ambition and desire of praise: now these and such like we must in love pass by, without taking notice thereof. Prov. 19. 11. It is the glory of a man to pass by an offense. II. Rule. If men give us some light occasions of offense, as upbraid us with our ignorance, unskillfulness, baseness, poverty, or such like, we must lightly pass them over, preferring the bond of peace before outward reputation. III. Rule. Though a man do unto us that which is indeed flat injury, yet if it do not manifestly hinder God's glory, or too much prejudice our good estate; by hurting our good name, our goods, or life, we must cause our private grief and hurt to yield to public peace. IV. Rule. If men do us such great wrongs as manifestly hinder God's glory, and our good estate in life, goods, or name; then we must use the help of the magistrate, and the lawful defense of laws provided for that ende. Always remembering that in seeking to right our selves, we lay aside all malice, hatred, and desire of revenge, and with a single heart propound God's glory in the reformation of the party that doth us wrong.

Secondly, in this reason persuading to forgiveness, we may see that pardon of sin before God, and reformation of life go together: for here by this one branch of a reformed life in brotherly forgiveness, is understood all of the same kind: but where is no reformation of life, there is no pardon of sin before God. Wouldest thou therefore be assured in thy conscience of God's special favor towards thee in Christ? then reform thy life by every law of God: for this will give thee assurance from God: but if thy life be unreformed, thy hope of pardon is a mere conceit of thine own brain: and therefore if thou want reformation now begin, and if thou have begun, then hold on, and do it more and more, for thy more full assurance.

Our Savior Christ, having rectified the abuses in Alms-giving, and in prayer, doth here come to a third Christian duty, namely, fasting: wherein as in the former, first he seeks to reform abuses, and then prescribes the true manner thereof. But before we come to these particularly, I will in general handle the doctrine of fasting, for the better understanding of this text, and exercise of this duty. And first we must know, that Christ here speaks not of a civil fast, appointed by magistrates in their dominions for civil respects; but of a religious fast, respecting the worship of God: which appears by this, that he joineth the doctrine of fasting to the doctrine of prayer, which is a special part of God's holy worship.

Now touching a religious fast, I will here handle six points. First, what kind of work a fast is. The Scripture speaks of two kind of works: some commanded of God; others left indifferent. Works commanded, be good works, and parts of God's service, because he commandeth them, as prayer, thanksgiving, Alms-deeds, &c. Works indifferent, be in themselves neither good nor evil, because they be neither commanded of God, nor forbidden; as to eat, drink, buy, sell, &c. And to this kind of works must we referte fasting: for it is not simply commanded of God, and so no part of his worship in it self, more then eating is. And yet consider fasting in it circumstances; to wit, as a means to further and to testify our humiliation in repentance, and our zeal in prayer, and so it is a good work: for in that use, and to that ende God commandeth it, and it is a part of his worship. If it be said, there is no commandment for it in the New Testament: I answer, if we consider it in the forenamed use and ende, there is: for the same commandment that enjoineth prayer, and humiliation, enjoineth fasting; because it is a means to further them both: for every commandment includeth all necessary furtherances to the main duty. Again, we have in the New Testament examples of ordinary fasting, which are without all exception, in our Savior Christ and his Apostles, with the occasions thereof set down whereupon they fasted. Now this is a rule in Divinity, that the ordinary examples of the godly approved in Scripture being against no general precept, have the force of a general rule, and are to be followed.

II. Point. How a religious fast is to be performed. In a religious fast three things are required. First, Abstinence from meat and drink for one day, at least til the evening: for abstinence from morning till noon is no fast. When Hester required the Jews to fast for her, she forbids them to eat, or drink, during the fast. And when David fasted and prayed for his child begotten in adultery, he would eat nothing till he had ended his humiliation perceiving that the child was dead. This is a thing granted by all Protestants. And the very names of fasting used in the old and New Testament, import a total abstinence for that time: which must be observed, to discover the absurdity of Popish fasts, wherein they allow men to drink oft if they will, and eat also, so it be not flesh: but in fasting, abstinence must be used from all meat and drink so far as health and strength will suffer. Secondly, Abstinence from all delights of nature, whereby the outward man may be cheered and refreshed, as music, sweet smells, soft apparel, recreations, and such like. This Daniel observed for three weeks of days; I ate (saith he) no pleasant bread, neither came flesh or wine in my mouth, neither did I anoint myself at all: and the like may we see in many examples of the Old Testament. They cast dust and ashes upon their heads, instead of anointing themselves with oil: and for soft apparel, they put on sackcloth next their skin: they waked when they should have slept; and lay upon the ground instead of beds: the bridegroom went out of his chamber, and the bride out of her bride-chamber: for mirth there was mourning; and howling instead of singing. Thirdly, a man must humble and afflict his body in fasting; and therefore must be sparing in his diet and delights before the day of fasting: for a man may so pamper and full himself, that he shall not need to eat or drink for one whole day; but such persons fast not: the time of our fast must be a time of humiliation: men must afflict themselves therein, as Ezra saith: they must beat down the body, and bring it into subjection, as Paul did: for though Ahab's fasting was but outward, yet thus he humbled himself before the Lord, 1. king. 21. 27. 29. God's children therefore must see in their religious fasts, that their bodies be humbled with their souls. Here indeed care must be had, that in humbling our bodies we destroy not nature, or so weaken our strength that we difable our selves to serve God in our callings afterward; such afflicting of the body the Apostle disaloweth, Coloss. 2. 23.

III. Point. Touching the right ends of a religious fast: which be four especially. I. To be a spurr and provocation to true humiliation and repentance: for this cause the Ninevites did not only fast thenselves; but caused their beasts to be without food & water, that by hearing their lowing and bleating for meat, they might more deeply be humbled by the consideration of the desert of their own sins, and so more unfeignedly repent. This stands with good reason: for a man's abasing and pinching of his body, shows him his unworthiness of the comforts of God's creatures by reason of his sins; it leads him to see his desert of God's wrath by reason of his transgressions, and so his heart is more deeply stricken with conscience of his own sins: whereupon he doth more freely confess them unto God, and more carefully turn from them afterward. II. A religious fast serves for an outward testimony and profession of our humiliation and repentance: for by our abstinence from the delights of nature, and the comforts of the creatures, we solemnly profess our unworthiness thereof, and of all God's blessings: for this the Lord bids, proclaim a fast, when he would have his people to testify their humiliation. III. It serves to subdue the flesh, and the corruption of nature: this end is necessary, for the soul worketh by the body, the inclination of the affections is greatly swaied by the bodily constitution, and the soul is stained with many sins, by reason of the distemper of the body. But yet this ende is not so general as the two former: for there be two sorts of men in God's Church; some of so weak a constitution of body, that their ordinary sobriety and temperance in diet, doth sufficiently subdue the rebellion of their flesh; now these need not to fast for this end: others there be, whom ordinary temperance and sobriety will not serve to tame the rebellion of their flesh, and these are they that must use religious fasting, for the subduing of the flesh to the spirit, besides their ordinary moderation in diet. IV. Fasting serves to prepare us unto prayer, and to further us therein; for first it causeth watchfulness, & cuts off drowsiness, and so makes a man the more lively and fresh in prayer: whereupon our Savior often joins these together, Watch and pray. Secondly, it makes us feel our wants and miseries, and so brings us to some conscience of our sins; whereupon the heart is more deeply humbled, and so stirred up more fervently to call for mercy: and for this cause the Scripture many times joins prayer and fasting together.

IV. Point. The causes or occasions of a religious fast, which may justly move us thereunto: and they be seven. First, when we our selves have fallen into any grievous sin or sins, whereof our conscience accuseth us, and whereby we procure the wrath of God against us; then to resonne our selves, and to escape the wrath of God, we had need to give our selves to prayer and fasting: 1. Sam. 7. 6. The Israelites having fallen to Idolairie, put away their strange gods, and turn unto the Lord with weeping and fasting: and when they kept the feast of Expiation, which was a type of their forgiveness by the Messias, then they humbled themselves in fasting before the Lord, Levite. 16. 29. Secondly, when some among us fall into any grievous sin, though we our selves be clear from it, yet then we must fast, because for the sins of others, God's judgments may justly fall upon us. Hence it was that Paul blames the Corinthians, because they sorrowed not for the sin of incest committed among them. And in this regard, every godly person ought to humble himself, because of the grievous sins of Atheism, blasphemy, oppression, &c. which abound among us. Thirdly, when the hand of God in any judgment lies upon us: so did the Israelites, when they fell in battle before the Benjamites: and so ought we to do for many judgments of God that have laien long upon us. Fourthly, when the hand of God in any fearful judgment lies heavy on others, among whom we live, though we our selves be freo: in this case David oft times humbled himself, not only when his child gotten in adultery was sick, 2. Sam. 12. 16. but even when his enemies were sick he fasted, Psal. 35. 13. Fifthly, when God's judgments are imminent, & as it were hang over our heads: so did I • hosaphat when his enemies came against his country: and in this regard we ought to humble our selves, for the professed enemies of God's grace, are daily plotting our subversion. Sixthly, when we stand in need of some needful blessing of God, especially such as concern salvation▪ thus Cornesius besought the Lord in prayer and fasting, when he desired true resolution concerning the Messias; and so ought we to do, to get assurance of our reconciliation with God, in the pardon of our sins. Seventhly, for God's blessing and good success upon the ministry of the Gospel; so did the Church for Paul and Barnabas, when they sent them to preach, Act. 13. 3. and so ought we to do at this day. These be the just occasions of fasting mentioned in the word, whereto we may refer the rest: and when any of these befall particular persons, families, congregations, cities, countries, or kingdoms, then they ought to humble themselves in fasting, before the Lord▪

U. Point. The time of a religious fast: this now is free in regard of conscience. Indeed in the old testament, they had a set time of fasting, to wit, the tenth day of the seanenth month: but in the new testament, there is no set time which binds the conscience; only men must fast as just occasion is offered. If it be said, that diverse reformed Churches have set times of fasting: I answer, those fasts are set for orders sake, and not to bind conscience, and they are civil fasts and not religious, for the Church may all • er them at her pleasure. The time of a religious fast, is the time of mourning, which is uncertain unto any Church, and therefore the time thereof cannot be set; which must be marked, because the church of Rome doth herein err, in that they bind men's consciences to their set times of religious fasts. Tollet. instr. Sacerd. l. 6. c. • .

UI. Point. The kinds of a religious fast: and they are two; private and public. A private fast, is that which is performed privately, either by one man alone, for some of the forenamed occasions peculiar to to himself, as Cornelius did (Act. 10. 33.) when he desired to know the true Messiss; or by a private family, upon peculiar causes moving them thereto, and so did Hester fast with her maids, Hester, 4. 16. This fast was foretold by Zechariah, The land shall bewail, every family apart, the family of the house of David apart, and their wines apart, &c. A public fass, is that which is performed publicly, by diverse families assembling, in one or in many congregations: and this public fast is appointed partly by the Church, & partly by the Magistrate: the Church must judge of the time and occasion thereof; and the Magistrate must authorize and proclaim it. Again, a religious fast may be distinguished otherways, in respect of the time of continuance, and manner of abstinence therein: for sometime a religious fast is only from one meal for one day, as Judge. 20. 26. sometime it is from one meal for many days together, as 1. Sam. 31. 13. they fasted seven days together for Saul and Jonathan; abstaining from their dinners, and taking some refreshing in the evening: and so Daniel fasted for three weeks of days, that is, each day from morning till night, Dan. 10. 3. And sometime it is from all kind of sustenance for many days together; so Hester and her maids fasted three days, Hest. 4. 16. Now the two former may be used of us as occasion serveth; but this last is very dangerous; for it is not with us in this regard, as it was with the Jews; they lived in hot countries, and so had cold stomachs, by reason whereof they might fast three days without any great inconvenience: but we that live in colder clymates, have hotter stomachs, and so have need of more and oftener refreshing then they had; neither can we fast so long without endangering life or health: now fasting must be to humble and afflict the body, but not to destroy it.

Thus much of fasting in general: now I come to Christ's doctrine of fasting here propounded. And first, of his reformation of the abuses thereof then used among the Jews: When ye fast look not as the hypocrites, &c. Quest. How doth this agree with the commandment of God, Joel. 1. 13, 14. where he bids them howl and cry in their fast, which cannot be without a mournful countenance; and indeed in a true fast rightly celebrated, the sorrow of the heart must needs be testified by some convenient signs and gesture in the body. Ans. Christ doth not here simply condemn a sorrowful countenance in fasting, when as just occasion of sorrow therein is offered; for Nehemiah looked sad: but only the hypocrisy of the Pharisees, who when they fasted had a sad countenance, without a sorrowful heart; for all their heavy looks, they had no broken spirits: this therefore Christ saith, carry not a sad and heavy look, when thou hast no sorrowful mourning heart; mind not thy outward countenance, in respect of thy heart and conscience. For they disfigure their faces, &c. This also may seem not blame-worthy, for God's children have in their fasts diverse ways disfigured their faces, and been approved: Ezra plucked off the hair of his head and of his beard: and Joshua and the Israelites fell to the ground upon their face, and put dust upon their heads, which could not but disfigure their faces. Answ. The Pharisees are blamed for disfiguring their faces, in diverse respects, and that justly; for first, this was the chief and only thing they looked to in their fasts, even the outward show thereof, which God hateth. Again, the word translated disfigure, signifieth the very abolishing of their favor and visage, which is far more then the ancient Jews ever used to do; they indeed humbled their bodies, and testified their sorrow, which God approved: but they sought not to deform their natural complexion, they pined not themselves to make their faces pale, that so men might the better take notice of their much fasting, as these Pharisees did: and such were they in Paul's time, who spared not their bodies, Colos. 2. 23. Thus much for the meaning.

The words thus explained contain two parts; a commandment, & a reason thereof. The commandment forbiddeth • ained mourning in fasting, Look not as the hypocrites: as if he should say, The hypocritical Scribes and Pharisees when they fast, make an outward show of contrition and sorrow, when as indeed their hearts are no whit humbled; but you shall not do so. The reason of the former prohibition is drawn from the practice of hypocrites, which is set out by the ende and fruit thereof: their practice is to disfigure their faces, therein is all their sorrow: their end is ostentation, that they might be seen unto men to fast. And the fruit is answerable, verily I say unto you they have their reward: that is, reputation and praise of men. Thus then we see that Christ cōdemnes not religious fasting, nor godly sorrow therein, no nor yet the seemly signs of godly sorrow; but only hypocritical fasting, when men have mournful looks, without humble and contrite hearts.

The Uses. 1. Here observe the practice of these Scribes and Pharisees in Christ's time: they did not only fast often, as twice a week, but they were careful in observing all outward rites and signs pertaining to a religious fast: yet as in the two former duties of Alms-deeds, & Prayer, so in this, the principal thing is wanting; that is, truth & sincerity of heart; for their sour looks came not frō sorrowful hearts: they were whole and righteous in their own conceit, and so needed not the Physician. Christ Jesus, nor amendment of life. Now in them we may see a true pattern of the property of natural men in matters of religion, they more busy thenselves about the outward work, then inward truth; they content themselves with outward rites and ceremonies, and little regard the true worship of the heart. See this in Ahab, who humbled himself outwardly in great measure, for fear of punishment, but he contented himself therewith, and never came to true humiliation of heart, in sorrow for sin, for he continued still in his old sins: and the Israelites, both in the wilderness, and in the land of Canaan, when God afflicted them, would humble themselves and seek his favor; but yet not in constant sincerity and truth, for as David saith, They flattered him with their mouth:—for their heart was not upright with him: they performed the outward ceremonies, and so drew near to God with their lips, but their heart was far from him. And thus it goeth generally with natural men: the whole religion of the Papists stands in outward ceremonial actions, partly Jewish and partly heathenish; and when they have observed them, they look no further. And so it fareth with many among us, that profess true religion; for the ignorant sort (which are very many everywhere) content themselves with the outward actions of religion; as coming to Church, hearing the word read, and sometime preached, and receiving the Sacrament, once or twice a yere; and when the work is done (though without understanding) yet all is well, they think God is served well enough. Yea many that have knowledge, do yet rest in the outward actions of religion; for do not some esteem the conscionable endeavor of moral obedience to be but preciseness? and so though they bear some show of religion, yet they reproach the power of it in others. And another sort do only so far forth maintain and profess religion, as it standeth with the good of their outward estate, and their peaceable fruition of wealth, honor, and delights, and so make a policy of religion and piety. But let all these take heed unto their souls, and betime repent, for these practices make them hypocrites in religion, whose end will be damnation; and therefore bring thy heart to God, with thy outward worship, and content not thyself with the show of godliness, but get the power of it, and show it in thy conversation; and embrace religion for it self, and not for the world.

Secondly, is the Pharisees fasting condemned of Christ, because they rested in the outward work, and did it in ostentation, for the praise of men? then doubtless Popish fasting is abhominable, because it aboundeth with more abuses: for I. In their religious fasts, they allow one meal, so it be not flesh; and besides that, drinking of any kind of wines, or drinks, taking of electuaries, and strong waters, conserves, and such like, at any time of the day; which is a mock-fast, and nothing else. II. They make distinction of meats necessary to a fast, and that not for civil ends, as Magistrates may do; or for temperance sake, as private men may do: but for conscience sake, which is a doctrine of devils, as the Apostle saith. III. They bind men in conscience to many set days of fasting, and make the omission thereof a deadly sin; wherein they take away our Christian liberty: for there was no want of care in our Savior Christ, to appoint all good means for the mortifying of the flesh, and yet he prescribed no set fasts in the New Testament. IV. They make fasting meritorious, teaching, that a man thereby may satisfy God's justice; whereby they do blasphemously der • gate from the all-sufficiency of Christ's obedience and passion. Now • ith they have thus defaced religious fasting, let us learn by Christ's command, not to fast as the Papists do.

Thirdly, Christ saying to his Disciples, when ye fast, takes it for granted, that sometimes they fasted, and so ought to do: & here he blames the Pharisees, not for fasting simply, but for their hypocrisy therein: whereby we see, that Christ requires of all the godly, that when just occasion is offered, they should fast, either publicly, or in private. And if Christ blame the Pharisees for their bad manner of fasting, then much more will he blame them that fast not at all, though never so just occasion be given unto them; for in this case it is not a thing indifferent, but necessary, for the want whereof, God doth many times renew and increase his judgments, as we may see, I say 22. 12, 13, 14. Wherefore to move our hearts hereunto, let us consider these reasons: First, we have here in the worthy president of most holy men in time past, who carefully performed this duty, when occasion was offered; as David, Daniel, Ezra, Nehemiah, our Savior Christ, and his Apostles, especially Paul, who fasted often: now their examples must be a cloud of witnesses unto us, for we come far short of them in many graces of God, and in obedience, and therefore had more need to humble our selves. Secondly, we have among us continual occasions of fasting, both in public, and private: as I. God's judgments present; for when have we been free from someone of these, either famine, or pestilence, or unseasonable weather? II. God's judgments imminent and hanging over our heads; for our professed enemies watch for our subversion, and we are in danger to have the kingdom of heaven taken from us, in the power of the Gospel, the comfort of prayer, and of the Sacraments, because we do not bring forth the fruits thereof. III. We have our own corrupt natures to subdue, and many sins to break off, with particular judgments upon our selves to remove; for any one whereof we have great need to fast often. IV. Though we had no such cause in regard of our selves, yet the horrible sins that abound in our land, are cause sufficient to bring us on our knees. Paul feared he should be humbled at Corinth, in bewailing many that had sinned: and shall not the common Atheism, the contempt of God's word and judgments, the blasphemies, oppression, and fearful security of this age cause us to wail and mourn? V. We should oft humble our selves for the Church of God; and for the continuance of the Gospel in sincerity among us, and to our posterity: hereby we shall best express zeal for God's house, which should •• te us up, as it is said of Christ, and of David: God's Jerusalem should be our chief joy: and we must testify it by praying for the peace thereof: Christ prayed and fasted when he chose his Apostles for the planting of his Church: much more therefore must we do it, for the continuance of it.

Fourthly, Christ here disallowes not only the affectation of praise in these Pharisees, but the disfiguring of their faces by a kind of pyning of themselves; whereby he would teach us, that a true fast stands not in the afflicting and weakening of the body. Now albeit few offend this way at this day, for most are given too much to pamper the flesh; yet here may fitly be shown, what care men ought to have of their bodies. And first of all, a twofold care must be avoided; as well an immodera • care to pamper the body with meat and drink, for that makes the heart heavy, and the head drowsy, and hereby lust is kindled, and sin cherished; which the Apostle forbids, Rom. 13. 14. as also too little care, whereby the body is pined and pulled down to overmuch weakness, which is one thing here reproved. The care required, is that moderate regard unto the body, whereby it is so sustained by meat and drink, that it may always become the temple of the holy Ghost, and a sit instrument for the soul unto works of righteousness, and the worship of God. Now he that would thus order his body, must do two things: First, he must observe perpetual temperance in food and raiment, taking that which may well suffice nature, but not fulfill the lusts thereof. Secondly, if this will not serve to subdue the flesh, but that it will still rebel against the law of the spirit of life, (as in some it will not) then fasting must be used, in which the body is to be afflicted, and the soul humbled, for the subduing of the rebellious flesh: but yet herein we must beware, that we destroy not our health, our strength, or our constltution; for thus we neglect our life, which is a sin of murder: wherein (though few) yet some do offend, who in the mean time live in the practice of soul and gross sins otherways.

Fifthly, here note how far the Pharisees go in outward humiliation: they are content to afflict their bodies, even to the disfiguring of their complexion; but yet they will not repent and leave their sins, no though John. Baptist, & Christ preach repentance unto them: wherein behold the property of our corrupt nature in God's service, if outward actions and bodily exercises will serve the turn, we can be content to bestow much cost, to take great pains, and to endure some affliction; but yet still we desire to live in our sins. This is evident in Popery, for who are more au • tere to their own bodies, in watchings, wandering, in whipping themselves, fasting? &c. and yet where is more abhominable filthiness then among them? & this makes that religion so embraced, because in dispensing with sin, for the performance of these bodily actions, it fits so well to our corrupt nature. Wherefore let us take notice of this our corruptiō, & though we must not neglect the humbling of the body upon just occasion; yet let us principally look to the mortifying of sin, and the obedience of the heart.

Christ the true doctor of his Church, having in the former v. sought to reform the exercise of fasting, from Pharisaical abuses, doth in these two verses seek to restore the same to his right use; not so much intending to command us to fast, as to bring us to the right manner of fasting.

The exposition. When thou fastest, &c. It seemeth that Christ here speaketh especially of a private fast, for besides that he useth words of the singular number, Thou, Thine, &c. he enjoineth the concealing of it frō others, which cannot be done in a public fast: and yet the main thing here enjoined, is the approbatiō of the heart unto God, which must be observed in all religious fasts, as well public as private. Annoynt thine head, & wash thy face: Here Christ alludeth to the custom of the Jews, who to show their cheerfulness, used to annoint their heads with sweet ointments, and to wash their faces; as we may see by Naomi’s command to Ruth, & by David's practice, when he perceived his child was dead, & would testify that he had ceased from mourning for it: as also by the speech of Christ, justifying the woman that anointed his feet with oyntmēt, mine head thou diddest not anoint, but she hath anointed my feet with ointment: for as David • aith, God gives oil to make the face to shine, Ps. 104. 15. But yet these words are not to be taken properly, neither do they bind us to anoint our heads when we fast, as may appear by these reasons: 1. If the words should be taken properly, then should Christ condemn all the fasts of holy men in the old testament, who used neither ointments nor washings, but abstained from all such bodily delights for that time. 2. Christ should command contraries, namely, the use of such things in fasting, as were more proper to feasting, wherein mē use to be joyful & cheerful. 3. He should enjoin that to some countries, which were not in their power, or at least could not be used of thē without excessive charges; as in this or other cold countries, where sweet oiles are rare & costly. The true meaning therefore, must be gathered out of the circumstances of the place: now Christ's intent is here, as in the former points of Alms-deeds, & prayer, to prescribe unto men the approving of their hearts unto God in fasting, by avoiding ostentation therein, & desire of the praise of men: & therefore he names such behavior, as doth no way intimate a fast unto others; meaning thereby, that we should conceal our private fasts frō men; as if he should say, when thou fastest privately so carry thyself, that it may not appear to men thou fastest, and in all thy fasts seek only to approve thy heart unto God.

The words thus explained contain 2. parts; a commandment, and a reason thereof. The commandment is twofold: First, that we should cōceale our fasts frō men, intimated by wash thy face, & anoint thy head: secondly, that we should seek to approve our selves, not to men, but to God in our relgious fasts, in these words, That thou seem not to men to fast, but to thy father which is in secret. In this first branch of this commandment we may learn, that the private worship of God must be performed privately unto God, & concealed frō men; for that which is here said of private fasting, which is a means to further our prayers, is true of prayer it self, & of every part of God's private worship, for there is the same reason of all: as may thus appear; First, in all actions of God's worship, there must be observed an holy comeliness & decency, which is then done, when they be performed with fi • & convenient circumstances; that is, public actions of worship, with public circumstances, and private actions with private circumstances: as public prayer must be made of a public person, in a public place, with an audible & loud voice; & private prayer must be made in a private place, by private persons, with a still and low voice, & other seemly private gestures. Secondly, when private worship is performed with public circumstances, there are many occasions given to ambitiō, pride, & hypocrisy; but being done privately, these occasions are prevented, & the heart is more free to seek the approbation of God only.

This doctrine serves to direct our practice in God's worship; as first, that we must not reserve our private preparatiō to God's public worship, til we come to the public congregation; but prepare our selves at home privately in our chamber or closet: for though to pray everywhere be lawful, yet because convenient circumstances must be observed in all our actions of worship, therefore private prayer in a public place is not so seemly nor convenient; for public circumstances do not beseem private worship. Quest. What if a man wanted time, or had forgot to prepare himself before hand? Ans. Slight pretences cannot justify any disorder in God's worship: & yet if a man will needs there perform his private preparation, he must conceal all outward signs of prayer, & only lift up his heart unto God; for a good duty may become offensive by inconvenient circumstances. Secondly, this shows how Christian families must order their private exercises of religion, namely, so privately for voice & gesture, that they may conceal the same from others, beside their family present: and so must particular persons praying alone, observe such circumstances as may conceal their prayers from others; for all occasions of ostentation must be avoided, that so the heart may apply it self wholly towards the Lord.

That thou seem not to men to fast. This is the second branch of Christ's commandment, wherein we learn a second duty in a religious fast; namely, that therein we seek to approve our selves & our action only to God: for which end, we must observe 3. things. 1. With our fasting we must join a conversion of our heart frō sin unto God: Joel 2. 12. Turn you unto me with all your heart, & with fasting: there God hath joined them together, & they may not be severed. Now that our hearts may turn to God in fasting, we must have special regard to our behavior both before, in, and after our fast, whether public or private. Before the fast, we must prepare our selves thereto in an holy manner, by a serious consideration of the causes and occasions of our fast: a worthy example hereof we have in Jehoshaphat, who considering a fearful judgment to be at hand, in the approaching of his enemies, was sore afraid, & thereupon set his heart to seek the Lord, & proclaimed a fast. In fasting we must labor to have more tender affections, & deeper humiliation then ordinary: 1. Sam. 7. 6. The Israelites humbling themselves in fasting for their idolatry, in Mizpah, drew water, and poured it out before the Lord: which words import their deep humiliation, whether it were by abundant weeping, (as some expound the place) or by pouring out water indeed, to signify, that they poured out their souls before the Lord. After the fast, we must labor for reformation and amendment of life, that our behavior both towards God and man▪ may be every way better then before. A notable example hereof, we have in the Jews, who having renewed their covenant with God, upon their humiliation, did not only write it, and seal unto it; but bound themselves thereto by curse & oath. 2. That we approve our selves & our action to God in fasting, we must be sure we propound unto our selves therein the right ends of a religious fast▪ which we have before propounded; for if we fail therein, and propound other ends unto our selves, we corrupt the whole action unto our selves. 3. With our fasting we must join the duties of the second table, in the works of justice, mercy, & love to our brethrē; for without these, our love to God is not sincere: nay, God rejects that bodily humiliation, which is severed from the exercise of mercy & compassion, as we may see at large, Isaiah 58. 3, 4, &c. I shown before that we had just cause to humble our selves; which when we do, we must be careful thus to approve our hearts unto God.

Thus much of the commandment: now followeth the reason thereof, drawn from the promise of God's reward to them that fast in an holy manner: And thy father which seeth in secret will reward thee openly: that is, seeing thee intend only to approve thine heart and action unto God in fasting, will give thee an open reward at the last day.

This text the Papists do notably abuse, to prove 2. heretical conclusions touching fasting: First, that fasting in it self for any good ende, is a part of God's worship, because it hath a promise of open reward, even life everlasting, made unto it, as before was made to prayer & alms-deeds; and therefore must needs be of the same nature with them: for things indifferent▪ & bodily exercises, profit little, that which hath the promise is a part of godliness, 1. Tim. 4. 8. Answ. This promise is made to him that fasteth, not to the work; and that not simply for his exercise of fasting, but for his repentance, conversion, and invocation, which go with fasting, and are furthered thereby. But they allege, that Annath served God with fastings and with prayer. Answ. In the old testament, fasting was a part of God's worship; for it was commanded to be performed the tenth day of the seventh month: and then also was the making and performing of vows, a part of religious worship, commanded of God. Now in all likelihood Anna had bound her self by vow to God, to that course of prayer and fasting, and therefore was approved of God therein. But now in the new testament we have no commandment for set fasts or vows, & therefore the case is not the same, and so her example cannot prove the thing for which they allege it: indeed we have the vow of moral obedience made in baptism, but that everyone is bound to perform that takes God for his God, though he should not vow it. Again, a man may be said to serve God in prayer and fasting as Anna did, because prayer is a true part of God's worship, and though fasting in it self be not the worship of God, yet being joined with prayer, it is a notable furtherance thereunto: and being so performed vpō just occasion, it is a part of his worship, because he requires it.

The second conclusion which the Papists would gather hence is; that Fasting satisfieth God's justice, and merits remission of sins and life everlasting; because this promise of open reward is here made unto it. Ans. We must know, that the promises of God for remission of sins and life everlasting, being grounded upon Christ, are only made to them that be regenerate and believe in Christ; and so they are not made to him for his works sake, but for his faith whereby he is in Christ, and so indeed are made unto him for Christ's sake only, in whom we grant, that God of his free grace makes himself a debtor by his promise to every believer that doth any good work: yet the debt is not due to us for anything we do, but due to Christ who hath merited it, and in Christ due to us. But it will be said, that works are oft mentioned with God's promises, and especially faith, which is a work. Ans. True: but yet the reward promised is not given for works sake, nor yet for faith; but for Christ's sake, whose merit imputed to us is received by faith, which faith we testify by works: and so according to our faith and works, we receive a reward of God, but not for them: as Christ said to the Centurion, As thou hast believed, so be it unto thee. Thus then must we conceive of this promise made to fasting; though in itself it be a bodily exercise: yet being done in obedience to God upon just occasion, by him that believeth in Christ, & being joined with prayer and conversion to God, it is a work of faith, and shall have a reward.

Now this gracious promise made to fasting in this holy manner, must stir us up to a love of this exercise, and to the practice of it, so oft as just occasion is given. And undoubtedly one special cause of the continual renewing of God's judgments among us is, because we humble not our selves by prayer and fasting under God's mighty hand. It were therefore to be wished, in regard of the manifold just occasions, that public fasts were more often commanded by public authority, and private fasts more conscionably used in every family.

And thus much of the fourth part of Christ's Sermon, containing a reformation of abuses in Alms, Prayer, and Fasting: out of all which we must learn this one thing which Christ principally intends; to wit, in all holy duties to avoid hypocrisy, endeavoring to do them with that simplicity and sincerity of heart, whereby we truly desire to have God and not man the seer and approouer of them. And so shall our works be not only good in themselves, but in us, and acceptable unto God: otherwise, if we do them in ostentation, or for other sinister respects, the hypocrisy of our hearts defiles our good works, and so makes them unacceptable unto God▪ and unprofitable to our selves.

Here beginneth the fifth part of this excellent sermon, and it continueth to the ende of this chapter; wherein our Savior Christ intendeth to reform his hearers of covetousness, and to work in their hearts a moderate care & desire of worldly things. Now the order of this discourse is this; First, he lays down the substance of his persuasion, and then enforceth and amplifieth the same. The ground and substance of Christ's persuasion consists in a double commandment: the first shows what we must not do in respect of treasures, v. 19. the second, what we must do, v. 20. both which he enforceth by their several reasons, in the same verses: as also with a reason common to them both, v. 21.

For the first commandment, La • not up treasures▪ &c. The meaning. The word here translated • a • e up, is more significant in the original, then our english doth express; for it imports two things: First to gather together: secondly, to hoard or heap up in store things gathered, against the time to come: so Rom. 2. 5. Thou • eapest up unto thyself, &c. Treasures▪ that is, worldly wealth in abundance, precious things stored up▪ as silver, gold, pearls, &c. Upon earth: here Christ aims not so much at the place, as at the kind of treasures; for heavenly treasures may be laid up while we are here on earth: & therefore he forbids hoarding of earthly treasures. For themselves▪ that is, respecting your private gain & benefit, all respect to the good of the Church & common wealth laid aside. So then the words bear this sense▪ Take heed that you gather not riches together, to hoard up here below, for your own private use and benefit alone, making them your treasures in which you put your trust and place your joy and delight.

But yet that we may not mistake the meaning of our Savior Christ, I will distinctly set down what things Christ forbiddeth not, pertaining to the gathering or keeping of worldly goods; & then what it is which he doth directly forbid. There be 3. things respecting the world, which Christ forbiddeth not: viz. I. Diligent labor in a man's vocation, whereby he provides things needful for himself, and those that depend vpō him; for else he should be contrary to himself, enjoining man to eat his bread in the sweat of his face, Gen. 3. 19. and commanding that he that will not labor should not eat, 2. Thes. 3. 10. II. The fruition and possessing of goods & riches; for they are the good blessings of God, being well used, & have been possessed of God's children, as Abraham, Job, Solomon, &c. III. The gathering & laying up of treasure is not simply forbidden, for the word of God alloweth hereof in some respect, 2. Cor. 12. 14. The father must lay up for the children: and the Disciples understanding of the general famine, by the prophesy of Agabus, which should be in all the world, gathered provision aforehand for the brethre in Judea: & Joseph's provident wisdom is commended by the holy Ghost, for hoarding up the corn in Egypt against the time of dearth, for the common good: & the temple of God had his treasury by God's appointment▪ for the upholding and repair thereof: so that Christ doth not simply forbid all gathering and laying up of treasure or wealth.

What is it then which Christ here forbids? Ans. Sundry practices of covetousness, whereof the first is, Excessiue seeking of worldly wealth, whē men keep no measure nor morderation therein; although God give sufficient, yet they are not content, their desire is so insatiable. And that we may see the danger of this practice, I will here show how far forth a man may seek for, and lay up worldly wealth: for the better understanding whereof, this distinctiō of worldly goods must be laid down for a ground; They are either necessary, abundant, or superfluous▪ Necessarie goods are of two sorts; either necessary to man's nature, without which no man can live, nor family stand; as meat, drink, apparel, lodging, &c. or necessary to a man's state and condition of life, without which he cannot exercise the duties of his calling wherein God hath placed him; as books to a student, tools to a trades-men, &c. Now here ariseth the question: How much of these things are to be counted necessary, & so may be provided for, & laid up? Ans. The opinion and judgment of the covetous man must be no rule in this case; for his corrupt heart is insatiable, like the sea which cannot be filled, and like the fire, that never saith, it is enough, Now because of the diversity of men's estates, by reason of their difference in properties & conditions, there can be no certain rule set down; for that which is enough for one, will not suffice another: & therefore the judgment & practice of the godly wise, who know how to use the creatures as blessings of God's providence, must be our rule to judge what is necessary: other rules we have not in the word, but what they judge needful, according to the word, that must be esteemed necessary, and accordingly provided. Yet further this may here be added, that things must not be deemed necessary, only in regard of the present use, but also with respect to the time to come, wherein they may be needful. Example. A trades-man having nothing besides his trade to live upon, may provide for things necessary while his strength continueth, to maintain himself in old age, when through decay of strength or • ight he is not able to work. And so a man having many children, may in the use of lawful means, provide for their portions before hand, that when their age requireth, he may therewith dispose of them in some good state of life. The second sort of worldly goods is Abundance, whereby I mean that plenty and store, which serves not only for necessity, but for holy comeliness and delight. The third sort is Superfluitie, whereby I mean such abundance, as a man hath neither use of for the present, nor in any likelihood shall have for the time to come.

Now these grounds thus premised, I set down this rule touching man's provision for worldly wealth. Things necessary for man's person & his calling, a man may seek for and lay up; but for abundance, & for superfluities, no man ought to labor or be careful: hereto Christ hath put this bar, Lay not up treasures for yourselves: & Solomon prays as directly against superfluity, as against poverty, Pro. 30. 8, 9. Give me not riches nor poverty (saith he) but feed me with food convenient for me: and he renders this reason against abundance, lest I be full and deny thee, & say, who is the Lord? Now hence I reason thus; look what we may ask of God, that only must we seek for, & no more: but we may only ask for things necessary; for to pray for abundance we have no warrant, & therefore we must only seek for necessaries, & not for abundance. Hereto the Apostles rule agreeth well, If we have food and raiment, let us herewith be content, for they that would be rich or abound (as the word signifieth) fall into temptation and snares. Quest. If we may not pray for abundance, what must we do, if God give abundance? Ans. If God bless us with abundance, upon our moderate labor and care in our lawful callings, we must receive it thankfully, & as good stewards lay it up to be bestowed on good uses, either in our families, or in the church & common wealth, as God in his providence shall offer us just occasion.

Now this being evident, that we must only seek for things necessary, and no more; then we must all learn to beware of carking care, & be contented with things necessary, when God gives thē. And to move us hereunto, consider the reasons following: First, it is God's commandment, that we should be contented with things necessary, 1. Tim. 6. 8. and therefore we must make conscience of obedience in the practice of contentation. Secondly, they that are greedy after abundance, have many temptations to bad dealing, and so can hardly keep a good conscience: they fall into snares (as the Apostle saith) and into many foolish and noisome lusts, which drown men in perdition and destruction. Thirdly, in time of persecution (which oft accompanies the Gospel) the richer a man is, the more danger he is in to forsake the truth; for the heart of man is naturally so glued to the world, that without God's special grace, it will sooner forsake Christ, then worldly wealth: this we may see in Demas, who to embrace the world, forsook Paul, 2. Tim. 4. 10. whereupon Christ saith, g how hardly can a rich man enter into the kingdom of heaven. And thus much of the first practice of covetousness, which is excessive care and labor after worldly goods.

The second practice of couetousuesse which Christ here forbids, is when men seek only or principally for worldly goods, neglecting spiritual graces in regard thereof. This appears by the opposition of the next verse unto this, lay not up for yourselves earthly treasures, but lay up for yourselves treasures in heaven. This was Esau's practice, who sold his birthright for a mess of pottage, Heb. 12. 16. and the sin of the Gadarenes, that upon the loss of their swine, desired Christ to go out of their coasts, Luk. 8. 37. And this is the sin of our age, wherein many things, nay almost everything, which may yield profit or delight, is cared for above the word; or else how could there be so much preaching, and so little profiting, but that men's thoughts and delights are taken up with earthly things? but this is a preposterous and disordered care, which everyone must labor to reform, as Christ commands, v. 31.

The third practice of covetousness here forbidden, is to put trust and confidence in worldly things treasured up: this is the Idolatry of the heart, for look whereon a man sets his heart, that he makes his God, & therefore is covetousness called idolatry, Colos. 3. 5. Hence it is that Christ makes it so hard a thing for a rich man to enter into heaven, Mat. 19. 23, 24. because they trust in their riches: and if we mark well, we shall find it commonly true, that rich men are proud hearted and secure, not regarding God's judgments, nor the means of their salvation; for they take not God for their strength, that trust in their riches. David's counsel therefore must be followed, If riches increase, set not your heart thereon.

The fourth practice here forbidden, is when men lay up for themselves only, without regard to the Church or common wealth, or relief of the poor. This is a devilish practice▪ for everyone is but a steward of that he hath, to dispence the same for God's glory to the good of others. The p 〈…〉 re are God's poor, and members of his family, and therefore he re 〈…〉 es, that every steward in his family should see they have their portio • ▪ God • ill call the rich to their account, when this will not be taken for good disposing, to say I kept my riches to myself: so much will the • l • thfull servant say, that hides his talent in a napkin. And therefore let us learn to make conscience hereof, with the rest of these bad practices.

Where the moth and canker corrupt, and where thieves dignity through and steal. These words contain a special reason of the former commandment, to this effect: Earthly treasures, as riches, raiment, &c. are subject to be corrupt by the moth and canker, and to be carried away by thieves: and therefore we must not excessively or principally seek after them, set our hearts upon them, or hoard them up for our selves.

The exposition. The word translated Moth, signifieth a worm that eateth the finest clothe, and consumeth the best garment: yet here it must be taken more largely, for any worm that doth destroy or consume any creature. And so the word translated canker, must be largely taken, for anything that by rust or fretting doth eat into and consume metal, or any other creature.

Here then Christ noteth a twofold vanity of the creatures, both in respect of their nature, and of abuse for their nature, they are subject to corruption by rust, moth, and canker, be the creatures never so pure and costly, as gold, silver, pearls, &c. for the heavens themselves are subject to vanity. And for abuse, they are subject to the injuries of ungodly persons, thieves may steal them, and covetous persons may hoard them up that they shall serve for no use. Now if all earthly creatures be subject to vanity both by corruption and abuse, then we must not make them our chief treasures, but seek for them and use them in a moderate and sober manner. Quest. But whence came this vanity upon the creatures? Ans. God hath subjected them unto it for the sin of man. Rom. 8▪ 20.

The consideration hereof must let us see the grievousness of our sins, and the greatness of God's anger due thereunto, in that he hath imprinted the stamp of his wrath upon every creature for the sin of man, by subjecting it to this twofold vanity. And therefore when we see a moth upon apparel, or rust and canker▪ upon metal or other creatures corrupting them, we ought rather to be humbled for our sins, then to suffer our hearts to be drawn to immoderate desire & delight after earthly things. Secondly, are the creatures that never sinned, subject to vanity for man's sin? then how vain a thing is man, that by his transgression bringeth vanity upon the creatures? let us therefore in them behold our own vanity, and when we pity them, learn to lament our own iniquities.

v. 20▪ But lay up treasures for yourselves, &c. Christ having shown what we must not do in respect of treasures here on earth, and knowing man's inclination to be such, that he will needs have something for his treasure, doth here come to the second branch of his commandment; showing what treasure we must lay up for our selves▪ and enforceth us thereto by a special reason. The treasures we must lay up are, treasures in heaven. Quest. How should we lay up treasures in heaven, for we cannot of our selves come there; no man can save himself, the beginning, progress, and accomplishment of our salvation is of God in Christ wholly? Ans. It is usual with God in Scripture, to ascribe the work of the principal efficient cause, to the instrument thereof. Thus in the last ver. of Obadiah, Preachers, are expressly called Saviors: and, 1. Tim. 4. 16. In doing this thou shalt both save thyself, and them that hear thee: and, 1. Cor. 4. 15. I have begotten you through the Gospel: and yet both salvation and regeneration are the works of God alone, only Preachers are the instruments thereof. So in this place, to make us rich with heavenly treasures, is the work of God alone: for we rather treasure up unto our selves wrath against the day of wrath, by our transgressions: and yet because we are instruments by his grace, in the use of means to get this treasure, therefore he giveth this commandment unto us, as though the work were wholly ours, though himself be the principal author.

But yet that we may better conceive of, and practice this commandment, two points are to be considered. First, what this treasure is: Secondly, how a man must lay it up for himself: both these we must mark with reverence, because they are points of great weight and moment, in the practice whereof standeth our salvation. For the first. In searching it out, we will first consider, what is erroneously thought to be this treasure which Christ would have us to lay up. The Church of Rome hath for many hundred years, abused the world hereabout, making the overplus of Christ's merits, and of the merits of Saints and Martyrs, to be the treasure of the Church, which being gathered together and put into a store-chest, is (say they) in the Popes custody; and he alone hath the plenary opening and shutting of this chest, and the ordering and disposing of these merits: by virtue whereof he gives out indulgences and pardons, when and to whom he will. And hereby indeed he maintains and upholds his kingdom: for hereby comes infinite wealth and revenues. But this cannot be the true treasure; • ay, it is corrupt and deceitful for two causes: for first, hereby they abase the true treasure which is Christ's merits, by adding supply thereto from the merits of Saints: for if Christ's merits receive increase from the merits of men, then it is not all-sufficient of it self, and so but a poor treasure. Secondly, hereby they make the merits of Saints departed, to be the merits of others which live long after them, by the Popes application; which is a thing impossible and absurd: for no man can merit for himself: but say he could, yet should his merits be for himself alone and for none other: for every man in regard of salvation is a private man, and the reward of his works he doth that way can only redound unto himself: only Christ Jesus our Mediator, God and man, who was by God himself made a public person for this ende, can merit for others.

The true treasure then (to let the other pass) is in a word, the true God, that one only eternal essence in three persons, who made all things and governs all things; in him alone is all goodness and happiness to be found. Gen. 15. 1. I am thy buckler, and thine exceeding great reward, saith God to Abraham: and Psal. 16. 5, 6. The Lord is the portion of mine inheritance (saith David)— I have a goodly heritage: which is as much as if he had said, The Lord is my treasure. I will not stand on this, for men by the light of nature have seen and said thus much. This rather is to be considered, how God becomes our treasure. And for this ende we must conceive of God, as he hath revealed himself unto us in Christ: for out of Christ he is not our God, and so not our treasure; but God incarnate is our true treasure: Coloss. 2. 3. In whom, that is, in Christ, are hid all the treasures of wisdom and knowledge. Coloss. 3. 3. Our life, even eternal life, is hid with Christ in God, as in a treasury. 1. Cor. 1. 31. Christ is made unto us of God wisdom, righteousness, sanctification, and redemption: and, John. 1. 16. Of his fullness, as out of a full treasury, we all receive grace for grace. Now we must not rest in his incarnation, but conceive further of him as he was crucified for us in our nature, and is set forth unto us in his word and Sacraments: for his obedience, death, and passion is our treasure, which is revealed and applied in the word of promise, and in the Sacraments: and this is that thing prepared of God for them that love him, which eye hath not • eene, ear hath not heard, neither ever entered into the heart of • aturall man to conceive. 1. Cor. 2. 9. But why (will some say) should Christ crucified be called our treasure? Ans. Because he is the fountain and storehouse of all true blessings conveyed from God to man. Wouldest thou have remission of sin, & righteousness with god? why, Christ was made sin for us, that we might be made the righteousness of God in him, 2. Cor. 5. 21. Wouldest thou have life everlasting? This same Jesus Christ is very God, and life eternal, 1. John. 5. And he that hath him hath life, 1. John. 5. 12. Wouldest thou have comfort in distress, and true delight in temporal blessings? then get Christ Jesus, for he is life in death; and without him, the good things of this life be no blessings unto us.

II. Point. Having found what this treasure is, let us now see how everyone must lay it up for himself: for so Christ here commandeth, lay up for yourselves, &c. That we may lay up Christ crucified for our treasure, we must be careful to do five things, intimated in the parable of him that bought the field wherein the hidden treasure was: 1. we must find this treasure: 2. we must value it: 3. obtain and get it: 4. assure it to our selves: 5. use it as a treasure.

I. Duty. We must needs find this treasure first of all, else we cannot value it, nor obtain it, we cannot assure it to our selves, nor use it: And thus much is implied in that parable, where it is called an hidden treasure; for we cannot have a thing that is hid before we find it. Now the finding of this treasure stands in God's revealing of it unto us, letting us see that naturally we want it, and making us feel that we are poor without it, and therefore stand in great need of it, whereupon we begin to seek it. Every revealing of this treasure is not the finding of it, for God enlightens the mind of man two ways: first, generally, whereby a man in reading the word is able to conceive the true sense and meaning of it. Secondly, more specially, when beside the general sense, God makes a man feel the truth and power of the word in his own conscience: and in this special illumination stands the true finding. This indeed is a great blessing of God, but not common to all: for our natural eyes cannot discern it, and the more we are dazzled with the sight of worldly treasures, pomps, and vanities, the blinder we are about this spiritual treasure: yea this treasure is hid from many that are able to propound the word of God truly; as Christ saith, these things are hid (ofitimes) from the wise and prudent, and revealed unto babes: for till the Lord give this special. illumination whereby a man sees his own misery in himself and his great need of Christ's righteousness, Christ is a hidden treasure unto him. In regard whereof we must descend into our own hearts, and there try whether by the sense of our own misery in our selves, and our own desire and hungering after Christ, God have revealed this treasure unto us: we may say, we see, with the Jews, and yet be blind, unless we truly feel the want of Christ in our own souls: oh therefore labor for this special illumination; for the Doctrine of the Gospel will never be sweet and pleasant to us, till we find this precious treasure hid therein.

II. Duty. Having found this treasure, we must highly prize and value it, even above all that we have or can get; nay more worth then all the world besides. So did the man in the parable, Matth. 13. 44. esteem the treasure hid in the field above all his goods: And Paul so esteemed of Christ crucified, that he counted all things loss for the excellent knowledge sake of Christ, and judged them as dung that he might win Christ. This high esteem of Christ is needful, if ever we mean to lay him up for our treasure; and then have we made good progress in this heavenly purchase, when we truly value Christ in our hearts at so high a rate: and therefore we must endeavor our selves hereunto, and labor so to frame our whole conversation in speeches and in action, that they may testify at how high a rate we value Christ. And because the word of God reveals Christ Jesus unto us, in which regard it is called a treasure, therefore it also must be highly valued, even above all carthly things. Thus David did, Psal. 119. 72. The Law of thy mouth is better unto me then thousands of gold and silver: verse 127. I love thy Commandments above gold, yea above much five gold: hereof wisdom saith, my fruit is better then gold, even then much fine gold, and my revenues better then • ine silver. It were happy for us if we did thus value the word of God. Many hold there is but one truth, and so that be known it is no matter whence it is learned, whether out of God's word, or the writings of men: but they are far deceived, for the Scriptures of God only, are that truth which is according to godliness; and they alone discover unto us this heavenly treasure, and therefore they must have the preeminence in our hearts, and be esteemed far above all the writings of men: which if we would do, we should feel that power and comfort of the word in our hearts, which naturally we lack.

III. Duty. Having found out, and rightly valued this true treasure, we must seek to get it for our selves, and make it our own: so did the man in the parable (Matth. 13. 44.) when he had found the treasure hid in the field; and so Christ here commandeth, lay up treasures for yourselves. Now that we may get this treasure to our selves, we must conscionably use such means as God hath appointed for this purpose▪ to wit, I. hear the word of God preached with all reverence, care, and diligence, laboring to mixe it with faith in our hearts: II. receive the Sacraments with all reverence and due preparation: III. pray to God in faith earnestly and constantly for the pardon of our sins, and the fiuition of this treasure. The reason hereof is plain: for the word and Sacraments are as it were the Lord's two hands, wherewith he reacheth out this heavenly treasure and all spiritual blessings unto us; and our faith is the hand of our soul wherewith we receive them, now by our prayers we testify this faith, and sanctify unto our selves the two former means.

IV. Duty. Having gotten this treasure, we must labor to make it sure unto our selves? And to this purpose we must follow Paul's counsel and charge to rich men: 1. Tim. 6. 17, 18, 19. Charge the rich men in this world, that they be not high minded, neither trust in vncerten riches, but in the living God: that they do good and be rich in good works—: laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life: where mark how by trusting in God, and by liberality and bounty, we are exhorted to lay a good foundation. What (will some say) must we be saved by our Almesdeedes, and good works? Ans. Not so: for the ground of our salvation is God's election and love in Christ, which he himself hath laid up in heaven for us. But the foundation which we must lay up for our selves, is in our own consciences, for our assurance in God's foundation: and this we lay by our good works of love, mercy, and justice; all which be fruits of faith: and being done in faith and with singleness of heart to God's glory, they are sure testimonies of our portion in the true treasure Jesus Christ: for hereby we know we are translated from death to life, because we love the brethren. 1. John. 3. 14.

V. Duty. Having got this treasure sure to our selves, we must use it as a treasure. Hereunto three duties are required: I. we must have our conversation in heaven, for there Christ our treasure is: and where our • reasure is, there will our hearts be: and if our hearts be on Christ in desire, in joy, and delight, it cannot be but our lives will be holy and heavenly, though our bodies be here on earth: but let us beware that our affections be not set on things below, for then is not Christ our treasure at all. II. We must turn our earthly goods into heavenly treasures. This we do by employing them in works of mercy, for he that gives unto the poor, lends unto the Lord, Prov. 19. 17. so that the merciful man hath the Lord for his debtor, for the Lord sends the poor mā as his messenger unto the rich, to borrow of him such things as the poor man lacketh; and the Lord's return of payment is in heavenly blessings: and therefore Christ himself as it were explaining this point, bids; sell that ye have, and give alms: make you bags which wax not old, a treasure that cannot fail in heaven, where no thief cometh, neither moth corrupteth: This then is the Lord's own direction, for this happy exchange of earthly goods for heavenly treasures, then which, who can wish a better increase. III. We must rather part with all that we have then with Christ Jesus; friends, goods, country, liberty, nay our own life, and dearest hearts blood must all go for this treasures sake: so doth the good purchasser part with all he hath for to •• ie the field in which this treasure is, Matth. 13. 44. but if we will rather part with Christ then with some or with all of these, then we use not Christ as the true treasure. Thus we see how Christ becomes our treasure; let us therefore make conscience to practice these five duties so long as we live: for when Christ becomes our treasure mark what will follow; we shall find in our hearts such sweet content therein, that neither prosperity shall lift us up too high, nor adversity cast us down too low; nothing shall daunt us while we have this treasure sure; no kind of death, no not the day of judgment.

Thus much of the commandment, now followeth the particular reason thereof: where neither moth nor canker corrupteth, &c. This reason is drawn from the unchangeable certainty and safety of this treasure: earthly treasures are subject to corruption, and to loss by stealth; but this heavenly treasure is free from all such things, for the highest heaven is not subject to corruptiō, nor to the violence of thieves and robbers; and therefore our treasure must be there. Quest. Why should the highest heavens be free from that vanity, whereto all creatures else are subject by the sin of man? Answ. The heavens above which we look upon, and the earth below, with all creatures in them, belonged to man by the right of creation, but the highest heaven is the throne of God: Now when man fell, he was punished not only in his own person, but in all the creatures that belonged unto him, which by his sin were made subject unto vanity: But the highest heaven was free from that curse, because it did not belong to man by the right of creation, but is a supernatural gift, whereto we have right and title only by the grace of Adoption and redemption in Christ Jesus: now since man had no right thereto by creation, it was not meet that the sin of man should make it subject to vanity or corruption. If therefore the safety of an enduring substance can allure our hearts to love and like, then let us set our selves for this heavenly treasure.

This verse contains a reason of the former commandments, common to them both; tending to persuade us to the obedience of them both. The reason standeth thus: Where your treasure is, there will your hearts be also: But your hearts should not be on earth, but in heaven: Therefore lay not up treasures upon earth, but in heaven.

The exposition. By treasure (as we said before) must be understood things precious & excellent in our estimation laid up for time to come, wherein we repose our trust, and take a special joy and delight. By heart we must conceive, not only the affections which are seated in the heart, as love, joy, care, desire, and delight; but the more inward powers of the soul in thought and imagination; yea and the effects hereof in action, as labor, study, and endeavor: As if he should say; your treasure and your heart are joined together, look where that thing is wherein you trust and take chief delight, & theron will your thoughts run; your love, fear, desire, and care will draw unto it; and your chiefest pains, study, and endeavor will be after it.

The use. Do heart and treasure go together? Then here first we learn to search out and try the state of our own hearts: for though it be a bottomless gulf, and deceitful above all things, so as none can thoroughly know it, yet if we apply this sentence aright unto our selves, we shall be able to give true judgment of the state of our own heart. An earthly treasure, and an earthly heart; but heavenly treasure, and an heavenly heart; these cannot be severed: therefore look whereon thou spendest thy thoughts, & settest thy love, thy care & delight, and bestowest thy wit, industry, and labor, and thereby judge of the disposition of thy heart. If the thing be earthly and worldly, then thy heart is earthly and carnal: thou mayest plead that thou hearest the word, receivest the Sacraments, and prayest often; yet all this will not prove thee to have Christ Jesus for thy treasure: for thine heart being set upon the world, there undoubtedly thy treasure is, and that proves thy heart to be earthly and carnal. And on the contrary, if thy principal thoughts, thy chief love, joy, and delight be on Christ crucified, and thy special care and industry be after his merits and righteousness, then is Christ thy treasure, and thine heart is heavenly.

Secondly, hereby we may know whether we have any portion in heaven: for look where our heart is, there our portion is: if our heart in thoughts, desire, and industry, be set on earthly things, then is our portion upon earth: But if we mind heavenly things, if we delight in them, and labor after them, then is our portion in heaven. It is not the exercise of religious actions now & then, but the settling of the heart either on earth or heaven, that shows where our portion is.

Thirdly, this coupling of the heart and treasure together, teacheth us, not to regard this world nor temporal life, in respect of heaven and life eternal; nay, in this regard we must despise the world and temporal life, so far forth as it may be done without ingratitude to God, and without hatred of the work of his hands, and of his temporal blessings: for as earthly creatures are the workmanship of God, so temporal life is his good blessing, given us as a time wherein we are to prepare our selves for life eternal; and therefore simply we may not despise it, but only in respect of life eternal. Now we must show this high respect to heaven and to life eternal, above that we have to this world and temporal life, by heavenly meditations, and by spiritual desires, joy, and delight: for if heaven be our treasure, then must our delights be drawn from worldly things, and set on heaven.

These two verses have sundry expositions, which we must discuss, before we can see the scope and coherence of them in this place. Of sundry which I take to miss the right scope of Christ in this place, I will only touch one, which is the most probable; and then set down that which I take to be the best. By single eye, some understand a liberal mind; and by the wicked eye, an ••• ious and covetous mind: and so they make Christ here to speak of liberality and covetousness. Now it is true that the words will bear this sense, for Solomon puts the good eye, for the liberal and merciful person: Prov. 22. 9. He that hath the good eye, he shall be blessed: for he giveth of his bread unto the poor: and the evil eye, for the covetous person: Prov. 28. 22. A man of a wicked eye hasteth unto riches. But though the words will bear this interpretation, yet it is not (as I take it) the proper meaning of Christ in this place: for here, the light of the body, the single eye, and the light that is in us, be all put for one and the same thing. Now the light that is in us, is the understanding and judgment of the mind. Again, the eye is here called the light of the whole body: but the liberal mind cannot be the light of the whole body for all actions, but for works of mercy and bounty only.

To come therefore to that which I take to be Christ's true meaning: The words contain in them diverse similitudes: In the first words, The light of the body is the eye, is a parable taken from a candle in an house; for as a burning candle set up in an house lighteth the house and all that be in it; so the light of this eye (which is the understanding) lighteth the whole body and giveth direction to the whole man, in all his actions. In the next words, If thine eye be single, &c. to the end of the 23. verse, is a second similitude, which standeth thus: If a man have a good and clear bodily eye, he can guide himself i • the right way, and keep his feet from stumbling and from falling: but if his eye be dim and dark, then he cannot walk without stumbling: and if he want an eye, or that his eye be stark blind, then of himself he cannot walk without stumbling and wandering: so in like manner, if the understanding, which is the eye of the mind, be sound and clear, able to judge of good and evil, then is the whole life well ordered: but if the judgment be corrupt, then is there much disorder in the life: & if it be clean put out, then is there nothing but brutish confusion.

Thus stand the comparisons in these words: Now the meaning of them is this. The first words are plain, The light of the body is the eye, that is, the eye gives light for the direction of the body; as a light in an house directs the householders in their affairs. If thine eye be single, &c. By eye here is meant the mind, resembled by the bodily eye: and the single eye is the understanding mind, able to judge of good and evil, of things to be done, and not to be done. Thy whole body shall be light: by body is meant, the life, and by light is meant, well ordered and directed: for the mind is to the life for the directing of it, that which the eye is to the body for the ordering thereof. But if thine eye be wicked, &c. the wicked eye is the corrupt mind, having the understanding darkened, & judgment so depraved that it cannot rightly discern of good and evil, what is to be done, and what is to be left undone. Then all thy body shall be dark; that is, thy whole life in all thine actions shall be full of sin and disorder. Wherefore if the light that is in thee be darkness; that is, if the natural light of reason and judgment left in man after the fall, be quite extinguished. How great is that darkness; that is, wonderful shall his corruption and disorder be; yea so full of confusion, that there shall be no difference between his life and the life of a brute beast. And this I take to be Christ's proper meaning.

Now the words thus explained, depend upon the former as an answer to a secret objection, which the heart of man might frame unto it self, against those two commandments, to this effect. If there be such necessity of laying up treasures in heaven, and of avoiding to lay up treasures in earth, then why do not the most wise and learned men of our time do so; they seek more for earthly treasures then for heavenly? Hereto Christ answers thus, as if he had said; marvel not at this, for they want the single eye, the understanding mind to discern of things that differ, they cannot judge aright of the true treasure, and so not knowing the heavenly, they seek the earthly treasure only. Now that we may preceiue the words of Christ thus to answer the former objection, we must know that Christ doeth here presuppose thus much; that every man's eye is either single, corrupt, or blind: and the single eye which is a good understanding, befalls not all men, no not all wise and learned men, but them only to whom God in mercy gives it. But the corrupt eye befalls every man naturally. And some by sin put out the light of nature, and so become senseless in spiritual things. And hence it is, that all men naturally wanting the single eye, and having the corrupt eye, yea many having the blind eye, do not discern of the true treasure: and so leave the heavenly and give themselves wholly to the earthly.

Thus we see both the meaning and the coherence, leading us to the main cause of covetousness, which the blind eye of the mind not able to discern of true spiritual treasure. Now in the words these three points are to be handled: I. The single eye with the fruits thereof: II. The wicked eye with his fruits. III. The dark and blind eye with the fruits thereof.

I. Point. The single eye is the mind of man endued with some portion of true heavenly wisdom; and the fruit of it, is to give the body light. To know this single eye the better, we must search out what true wisdom is. This true heavenly wisdom is no common gift, which every professor may have, but a special gift of God in Christ, peculiar to them that do truly believe in him. 1. Cor. 1. 30. Christ 〈◊〉 made wisdom unto us of God; not only because he is the matter of our wisdom, we being then only truly wise, when we know Christ and him crucified; but also because he is the root from whence all our wisdom springs: for being engraffed into Christ by faith, we become, as it were, flesh of his flesh, and bone of his bones, and so a •• not only made just by the imputation of his obedience, but do also receive inherent holiness and wisdom from him; our wisdom and holiness being derived from his, as the branch is from the stock, and the fruit from the root. And this wisdom • ef • ll • not at all to the devil and his angels, though they know much, nor to all that are Christians in name; but only to the members of his mystical body by faith.

This heavenly wisdom hath two actions: First, to discern • right of things that differ, and to distinguish one thing from another spiritually; this Paul prayed for in the behalf of the Philippians, Phil. 1. 9. that their love might abound more and more in knowledge, and in all judgment or sense, that so they might discern things that differ: that is, good from evil, and heavenly from earthly; what to do, and what to leave undone, which is a property of men of age in religion, who thorough long custom attain hereunto, Heb. 5. 14. And hence it is that the child of God can I. discern the voice of Christ, the true shepherd, from the voice of all false teachers. II. By this gift of discerning, he can put a difference between the water of Baptism, and all other water; and between the bread and wine in the Lord's table, and common bread and wine. III. Hereby the Church, and every true member of it, is enabled to judge rightly of crosses, distinguishing fatherly chastisements, from God's plagues and curses for sin. IV. Hereby he can discern the things of God, even his own election, his vocation, adoption, and justification; these and such like he can perceive in himself more or less. V. In a word, hereby he can discern the true treasure, from worldly; hereby he knows the 〈◊〉 of heavenly things, above earthly. These things the natural 〈◊〉 cannot do, but the spiritual man discerneth all things, 1. Cor. 2. 15. look whatsoever befalls him, therein he can see the hand of God working for his good, therein he can discern God's wisdom, power, and providence: in all which we may perceive the most excellent use of this heavenly wisdom.

The second action of this heavenly wisdom, is to judge, determine, and give sentence of things, what is to be done, what is not to be done; what is good, and what is evil in practice and behavior. And here this one thing must be remembered, that the principal point of this wisdom, is to determine of true happiness, whereto the whole life of man ought to be directed: which happiness, is the love and favor of God in Christ. Herein David shows his heavenly wisdom, far different from the wisdom of the world, Psal. 4. 6. Many say, who will show us any good? there is the worldlings happiness; But Lord lift thou up the light of thy countenance upon us; there is true happiness: so Paul, coming among the wisest of the Gentiles, professeth, that he esteemed to know nothing but Christ, and him crucified: 1. Cor. 2. 2. for whose excellent knowledge sake, he thought all things to be loss, Phil. 3. 8. And the same should be our wisdom; for though a man had all human learning and policy, yet if he fail in this, rightly to determine of true happiness, all his wisdō would prove foolishness; for the wisdom of this world is foolishness with God: and therefore if any man seem to be wise in this world, let him be a fool that he may be wise; that is, a fool to the world, in esteeming the knowledge of Christ crucified only true wisdom; and the favor of God in him, true happiness; that so he may be wise indeed in the sight of God. Another chief part o • this heavenly wisdom, is a spiritual and godly providence, whereby we forecast by all means how to compass and come by true happiness • herein the power of heavenly wisdom is shown. And without this, though otherwise a man discern the right, yet his knowledge and wisdom is imperfect and unprofitable. And thus we see the actions of this heavenly wisdom, whereby we may describe it thus: It is a gift of God's spirit to them that are in Christ, whereby they are enabled to discern of things that differ, and to judge and determine what is that true happiness, whereto the life of man ought to tend; and withal to forecast and provide by what good means it may be compassed. And he whose mind is endued herewith in some true measure, hath the single eye.

Now the fruit of this single eye is, to make the whole body light; that is, to bring the whole life into good order, guiding it in the paths of righteousness, and making 〈◊〉 abound in good works. Prov. 8. 19, 20. My fruit (saith wisdom) is ••• ter then fine gold▪—I cause to walk in the way of righteousness, and in the m • ds of the paths of judgment. Prov. 1 • . 23. The wise heart guideth the mouth wisely, and addeth doctrine unto his lips.

The use. 1. Considering the mind endued with this wisdom is thus commended; we must hereby learn, to labor for it in a special manner: beside this commendation of it by our Savior Christ, which should be a spurr to provoke us to this duty, the singular commodity that iedounds hereby to soul and body must move us to affect it. Now that we may the better obtain this heavenly wisdom, we must be careful of these two things especially. First, to get the fear of God into our hearts, which is the beginning of this heavenly wisdom, Psal. 111. 10. Now this fear of God, is a reverend awe of the heart towards God, whereby a man is fearful to offend, and careful to please God in all things. And this we shall get, if we receive the word of God with reverence, and apply it to our own souls when we hear it; trembling thereat when it toucheth our consciences, and humbly submitting our selves unto it without raging or repining; saying as Hezekiah did to the Prophets reproof, The word of the Lord is good. Secondly, we must wholly close up our eyes, (the eyes of our mind I mean) and suffer our selves in all things to be overruled and ordered by the written word of God. This was David's practice: he gave himself to continual meditation in the word of God: he made it a lantern to his feet, and a light unto his paths. And hereby he became wiser then his enemies, and got more understanding▪ then all his teachers. Wouldest thou then be truly wise? become a fool to the world, lean not to thine own wisdom; but make God's word thy whole direction.

Secondly, hereby we are taught to walk wisely in our whole conversation, that so it may appear we have this single eye: hereto Paul oft exhorteth us. And thus we walk when we prac •• se every action of our life in wisdom, according to these four rules, which are to be observed in every good action. I. The thing we do must be just. II. The means of effecting it must also be just. III. We must keep our selves therein, within the compass and limits of our calling. IV. We must do the thing with an honest, upright, and single heart. And that we may work wisely according to these four rules, we must ever have the word of God, to tell us what is just; what means be just; what be the precincts of our calling; and when we work with an upright and single heart: so doing, our works shall be in wisdom, and we shall have the approbation and praise of God.

Thirdly, seeing this single eye of spiritual wisdom, makes our life to shine with righteousness, we must learn to season our natural wit, with this spiritual wisdom. Natural wisdom is a commendable gift of God, but without this spiritual wisdom it is foolishness in the things of God, yea very corrupt in natural actions; and therefore we must join therewith this heavenly wisdom, which may season it and make it holy; and so shall the use of it tend to God's glory. It is the misery of this age, that men of excellent parts for natural wisdom, have no regard to season the same with spiritual wisdom: hereby come many aberrations in matters of great importance, for it is justice with God to curse their proceedings, that despising the heavenly, lean altog • there to their own wisdom.

Fourthly, seeing spiritual providence in forecasting how to compass true happiness, is a special part of true heavenly wisdom; we must become careful practitioners hereof in our lives, that so we may attain to true happiness. When the rich man's ground brought forth much fruit, how provident was he to lay up store for the time to come: yet God calls him but a fool, because he had no regard or forecast to the state of his soul. And the fi • e virgins are therefore called foolish, because they contented themselves with blazing lamps, and had no forecast for • yle in their vessels: and so many at this day content themselves with an outward profession, and do not provide for the graces of salvation. But though a man had all the wisdom of the world, and by his wit could compass upon earth what his heart could wish, yet if he fail in providing for true happiness, all his wisdom is but madness • see this in Achitophel, whose counsel for worldly things was like the oracle of God, yet wanting this spiritual wisdom to forecast for true happiness to his soul, his ende was both shameful and fearful: for in a discontent, he went and hanged himself. Let us therefore practice this wise forecast for true happiness, and never be well till we get assurance hereof; then do we show our selves truly wise. If we fail in this we fail in all; and therefore like the wise Virgins, let us get oil in our vessels, the saving graces of God's spirit into our hearts, that when our bridegroom Jesus Christ shall come, we may enter with him into glory. And thus much of the single eye, with the fruits thereof.

The second point to be handled, is the wicked eye, with the fruits thereof; in these words, But if thine eye be wicked thy whole body shall be dark. The wicked eye, is the mind of man having some light of understanding in it by nature, yet maruelously blinded and darkened by the corruption of sin through Adams fall. And for our better instruction herein, we must know, that the mind of man by Adams fall receives a twofold blemish: first, it hath lost the gift of discerning and judging in spiritual things, mistaking evil for good, earthly for heavenly, things to be refused, for things to be chosen. This is plain by our blindness and ignorance in the true knowledge of God, and of our selves. First, touching God, howsoever the mind of man by nature know there is a God, yet naturally man will not acknowledge the presence of God, for if he did, he would not without remorse or fear commit those sins in God's sight, which he is afraid and ashamed to do in the sight of many men. Again, the mind by nature will not acknowledge God's particular providence, for in the time of want or distress when means fail, his heart is dead within him: and the promise of help from man doth more cheer him, then his hope in God; which shows plainly that he trusteth more in the creature, then in his creator. Thirdly, the mind of man by nature doth not acknowledge God's justice, for naturally man thinks, that though he sin, yet he shall escape punishment, as Deut. 26. 16. Fourthly, though man know God must be worshipped, yet naturally the mind dise •• eth not of God's right worship; herein the foolish heart is full of darkness, and turneth God into an Idol; Rom. 1. 21. 23. And in a word, the natural man perceiveth not the things of God, neither can he know them, because they are spiritually discerned, 1. Cor. 2. 14. which shows plainly that herein he hath a wicked eye.

Secondly, for our selves, the mind herein wants the gift of discerning: for, I. no man naturally knows the blindness of his own mind, they think themselves to be wi • e, when in the things of God they be stark fools: II. man cannot discern aright of his own sins, nor see the vileness of thē naturally, though his conscience oft accuse him: for if he did he would not sin as he doth: III. man naturally doth judge amiss of his own fradtie and mortality, for there is no man so aged, but he thinks he may live longer. This Moses saw when he prayed God to teach them so to number their days, that they might apply their hearts unto wisdom. IV. Naturaly men cannot discern aright of the scope & end of their lives: for whereas we ought to aim at the glory of God & the good of our brethrē, to serve God in men's good: by nature we little think on this, but wholly seek our own good, and our own praise. V. We cannot naturally discern of our own true happiness; for do we not measure it by outward things, esteeming the rich and honorable happy, and the poor man miserable? By all which it is more then evident, that the mind hath lost the gift of right discerning.

The second blemish of corruption in the mind is, in respect of it slavish subjection unto those things which it should rule and direct: for naturally it is subject to these three unmeet guides: I. to the corrupt will and affections: II. to the wicked temptations of the devil cast into it, yea and that so far, that such as the temptation is, such is the mind that is tempted: III. to the world, and the ill examples therein: for naturally men sway with the times, & think the common course the safest. And in this respect also is it here called a wicked eye.

Now the fruit of it is, to make the whole body dark; that is, the whole life of man full of disorder and unrighteousness. And how should it be otherwise, when that which should discern between good and evil, and direct accordingly, is disabled thereunto.

The use. 1. Seeing by nature we have this evil eye (for that Christ taketh for granted) we must labor diligently to discern it in our selves, & to find that naturally we cannot judge a right of God & of our selves. This is the first step to true knowledge, to discern of our own natural blindness: and till we perceive it in our selves in some measure, we know nothing as we ought to know. Also whē we see it, we must bewail our misery in this behalf, that we have a mind so corrupt, that it causeth disorder in our whole life; yea, we must tremble & fear at this wicked eye. Bodily darkness causeth fear, but far more dangerous is this spi • ituall darkness, for hereby the soul is kept from the sight of God under the power of Satan. We therefore discerning in our selves this wicked eye, must follow the counsel of our Savior Christ, Revel. 3. 18. Buy of me eye salve, that thou mayest see: that is, we must get of him the enlightening of his spirit, in the holy ministry of his word; for this is that anointing which teacheth us all things, 1. John. 2. 27. which when we do truly receive, then doth our wicked eye become single.

Secondly, hereby we see that the course of the world, in regard of the state of their minds, is justly to be reproved; for everywhere both young and old content themselves with this wicked eye: if they can say, there is a God, and this God is to be worshipped, to be loved, and feared; and that we must love our neighbor as our selves, and live well, they seek no further: and yet if a man were brought up in the wilderness, he might see all this by the light of nature; the wicked eye seeth thus much: but we must not content our selves herewith, for if there be no more, the life is full of darkness still; and the soul may go to utter darkness with all this. We therefore must remember to get the single eye, else we are no scholars in the school of Christ. Indeed some plead, that Preachers can say no more in effect but this, Love God above all, and thy neighbor as thyself: but these men know not what they say, blessing themselves in their ignorance: they must know that grace must be put to nature, and sanctify it; and spiritual knowledge joined with natural, or else we remain with the wicked eye. If we have no more but a general confused knowledge in moral points, that serves not to save us▪ but to make us without excuse at the last day. Again, another common fault worthy reproof is this, that men content themselves with natural reformation; they will grant that God is to be worshipped, and loved, that we must live well, deal justly, and love our neighbors: but the blind eye seeth thus much. The mere civil man will go thus far, and yet his life is nothing but darkness: all this reformation is but natural. We therefore must labor for renewed hearts, by the spirit of God, and reformed live • according to the Gospel; for howsoever a civil conversation may commend us unto men, yet it will not save us in the day of the Lord.

Thirdly, is this evil eye in everyone by nature? then beware we be not wise in our selves, and from our selves, in matters of salvation; herein the word of God must be our wisdom: Deut. 12. 8.—11.— Ye shall not do every man that which seemeth good in his own • ies—but that which I command you. Far be it therefore from us to appoint to our selves, how we will worship God, or how we will be saved: and yet such is our blind presumption, that we will be our own masters in these things. The Turk hath his religion, the Jew his, and the Papist his, all swerving from the truth of God; and yet everyone of these look to be saved in their religion: each one of these have a different manner of worshipping God, and all swerving from the true worship: and yet they all persuade themselves that God is well pleased with their service. And thus it goes with natural men among v • , though otherwise sufficiently wise for worldly things; they resolve upon their own course for the salvation of their souls, let the preacher say what he will: some think, if they repent at their ende, and then commend their souls to God, it is sufficient; others look to be saved by their well-doing, and others by their faith (as they call it:) but in truth, by their own good meaning, and intent to live well; for what faith have they that know not God's word and promises? Thus by their own wisdom will men be saved, and hereby the devil destroys many a soul: but let God be wise and every man a fool, and let us submit our selves in the things of God, wholly to be ruled and guided by his written word, lest Iewishly and Popishly, we going about to stablish our own conceits in the matters of salvation, do plunge our souls into the pit of destruction.

Fourthly, is the eye of the mind naturally corrupt? then must we labor for a better eye; that is, the eye of faith, by which we rely on God's mercy for our salvation, and on his providence for all needful things in life and death. This eye makes supply to that which is wanting to natural knowledge; hereby we discern rightly of God, and of our selves, this enables us to see afar off: yea, hereby we see things invisible, for it is the evidence of things which are not seen, Heb. 11. 1. hereby Abraham saw the day of Christ, and was glad, John. 8. 58. and all the Patriarchs saw the promise of God afar off, Heb. 11. 13. This will enable us to walk in their steps towards the heavenly ci • ie; and therefore let us get this faith▪ that so becoming children of the promise, we may be counted for the seed. And thus much for the wicked eye.

The third kind of eye, is the blind eye, which is set out with the fruits thereof, in these words; Wherefore, if the light that is in thee be darkness, how great is that darkness? For the better discerning of the state of man with this blind eye, we must see what is meant by light, and also by darkness. By light is meant that knowledge of God, of justice, & of good and evil, which is in the mind by nature: now though this cannot be quite put out (for the most wicked wretch, and the veriest Atheist that lives, hath some conscience remaining, which is a work of this light) yet it may be so buried and covered, that no light shall appear, nor any use be made of it, and then is it said to be darkness; which is the state of those that are given up to a reprobate sense, as when a man denies there is a God, or that the Scriptures be the word of God, or such like; in these men natural light is become darkness. And the cause of this change in them, is their corrupt will and rebellious affections, which over-ruling natural knowledge and conscience, cause men to give themselves to actual sins, whereby at length they come to commit sin greedily and without remorse; yea, even against conscience, and the light of nature, and so bury them both in such sort, that they have no more use of them, then if they were quite put out.

Now where the light of nature is thus put out, the fruit of it is most palpable darkness▪ How great is that darkness? that is, there is nothing in that man's life, but brutish confusion in hellish actions, of pride, covetousness, envy, blasphemy, and unnatural uncleanness; as Rom. 1. 27, 29, &c.

The Use. Considering the light of nature may be thus put out, we must hereby be admonished, First, to enter into a serious consideration of our own vileness; for naturally we have in us (even the best of us all) such rebellious lust, and damnable desires, as unless they be restrained, or renewed by grace, will darken, and as good as put out the light of nature. This should make us vile in our own eyes, that nourish such corruptions, and esteem so of sin, which will put out that light which yet Adams fall left in us.

Secondly, hereby we are admonished to have special care to mortify our corrupt desires, and our unruly affections, that else will exstinguish in us the light of nature. Before the fall, the mind ruled and directed the will and affections; but now these inferior powers rule, or rather over-rule the mind, and utterly pervert the regiment thereof▪ they cast a mist, and a veil over the eye of the mind, that it can see nothing in the ways of righteousness: and therefore as we tender the salvation of our souls, we must renounce our own natural wills and corrupt desires, and strive to bring them into subjection unto the word of God. Many men think much to be crossed of their natural desires and delights, but it is happy for the soul, when God in his providence doth break men of their wills; for the will unsubdued carries the whole man headlong into all disorder. This must be considered of them which have knowledge and learning, for unless the will and affections be ruled by the word, all knowledge is made fruitless: out of the heart (saith Solomon ) come the issues of life, if it be kept with watch and ward, and ordered by God's word; otherwise hence come the issues of death, when the rains of the affections are let loose after the corrupt desires of nature: and therefore as we respect woe or joy, so must we have regard to our will and desires.

Thirdly, if the light of nature may be turned into darkness, then may the illumination of the Gospel be put out & turned into darkness; for the knowledge of the Gospel is not natural, and therefore not so deeply imprinted in the understanding, upon the bare knowledge of it. Experience showeth this to be true, in all those temporizers which begin in the spirit, & end in the flesh: & the author to the Hebrews shows 5. degrees of apostasy, by which the illumination of the Gospel is turned into darkness, Heb. 3. 12. saying, Take heed lest there be in any of you an evil heart of unbelief, &c. where the first degree, is consenting unto sin, being deceived with the temptation of it. The second, is hardness of heart, upon many practices of sin. Thirdly, the heart being hardened, becomes unbelieving, and calls the truth of the Gospel into question. Fourthly, by unbelief it becomes evil, having a base conceit of the Gospel. Fifthly, this evil heart brings a man to apostasy, and falling from God, which is the extinguishing of the light of the Gospel. We therefore to prevent this fearful estate, must embrace the Gospel, and practice the counsel there set down; even by looking carefully everyone to his own heart and life, and by mutual admonition and exhortation one of another, verse. 13. that so the first step of this apostasy, which is the deceitfulness of sin, take not place in us.

Fourthly, seeing the light of nature may be put out, whether may not true faith, and other saving graces be quite lost? Answ. There is no grace of God, but considered in it self, it may be lost; for it is a creature, and so is changeable, for nothing is unchangeable in it self, but the Creator: but in regard of the promise God, touching the preservation of saving grace unto the ende▪ in such as be in Christ: hence it comes that faith, hope, and charity, cannot be lost; for the gifts and calling of God, are without repentance in Christ. God indeed gave to Adam true and perfect grace, whereby he might have stood if he would; but because he decreed to permit the fall, to make a way for his mercy in Christ, therefore he left man in the hand of his own counsel, and so he fell from his created integrity: but now in Christ God works both the will and the deed, so as he which doth truly believe, is as mount Zion, which cannot be removed, but standeth fast forever: for he is built upon the rock Christ Jesus, and so can never fall: the gates of hell shall not prevail against him: God gives a second grace unto the first, & by virtue hereof it becomes vnchāgeable, though in it self considered, it might be lost. Again, I answer thus; that as the light of nature is not quite put out, but only buried, in such sort as it is without use, and seems exstinguished; so the grace of faith, by the practice of sin may be hid and covered, so as it shall not appear for a time: but yet it cannot be quite put out, where it is once truly wrought. And thus much of the blind eye, with the fruit thereof.

Now to end this place, we must remember that the scope of Christ in these two verses, is to show that the evil and blind eye of man by nature, whereby he is disabled to discern rightly of things that differ, is the cause why in seeking after treasure, he leaveth the heavenly, and seeketh earthly treasure only. And hereby we must be admonished to labor for this gift of discerning, by the illumination of the spirit in the word, as we shown before, that so the eye being single, the whole body may be light: that is, so ordered, that with peace and comfort we may walk on in the way of life: whereas otherwise, we walk in darkness, and fear no danger till we fall into it irrecoverably.

Here Christ meeteth with a second objection, which the carnal heart of man might frame against the former commandments, verse 19, and 20. for whereas Christ had forbidden the treasuring up of worldly riches, & commanded the seeking of heavenly treasure; some man might flatter himself with this persuasion, that he might well seek • both, and lay up both treasures for himself in earth, and in heaven also. To this Christ answers, No: that is impossible; and he proves it thus: No man can serve two masters: But to seek heavenly and earthly treasures, is to serve two masters; to wit, God and Mammon: and therefore no man can seek them both. The first part of this reason is fully set down, and proved in the text, by the effect of such service in contrary affections and behavior; for either he shall hate the one, and love the other, &c. The assumption and conclusion are necessarily implied in the last words, Ye cannot serve God and Mammon: wherein Christ applies the former argument.

The Exposition. No man can serve two masters. This may well be doubted of; for experience shows, that by their mutual consent, one Factor may serve diverse Merchants. Hereto some answer thus, that it is implied, the masters must be of diverse and contrary qualities; as when one saith, come and do this; the other saith, do it not: and then no man can serve them both: and thus the words contain an holy truth. But yet because no clause is expressed, implying contrariety in the masters; therefore I take it, the words must be taken as a common proverb among the Jews, which Christ Iales down for the ground of his reason. Now in a proverb it is not requisite it should be always true, but for the most part, and ordinarily; as Luk. 4. 24. No Prophet is accepted in his own country: that is, ordinarily. For either he shall hate the one that is, the one master commanding him; either disliking that he should be his master, or displeased with his commandments: And love the other; that is, the other master in whom he taketh delight, and is well pleased with his commandments. Or else he shall lean to the one, and despise the other. These words are an explication of the former, showing how it may appear, that a servant hates one master, and loves another; namely, his leaning to the one, declares his love unto him: that is, his applying of himself to respect his masters pleasure, and to do his commandment: And hic despising the other, declares his hatred, when he hath no regard to his commandments. Ye cannot serve God and Mammon. By mammon he meaneth riches, lucre, and gain: now he saith not, Ye cannot serve God and have riches, for Abraham, Jacob, and Job, were very rich, and yet served God sincerely: but ye cannot serve God, and serve riches; that is, give yourselves to seek riches, and set your hearts upon them, and serve God also.

In the words thus explained we may observe sundry instructions: First, here Christ showeth what it is to serve God: a point much spoken of, but little known, and less practiced. To serve God therefore, is to love God, and to clean unto him. Everyone will say, he loveth God, & ever hath done; but beware herein of spiritual guile, for true love consists not in word and tongue, but in deed, and in truth: and God must be loved, not only as he is a bountiful father, but as he is a Lord and master, and doth command us service. The written word shows his will and pleasure, concerning us, what he requireth at our hands; and if we serve him indeed, we must love him in his power of commanding, though he should bestow no reward upon us. This David showeth notably, Psal. 119. 25. I am thy servant, grant me therefore understanding that I may know thy testimonies. Again, if we serve God, we must clean unto him, and thereby testify our love: now what is meant by cleaning unto, is notably expressed in the parable of the prodigal son, Luk. 15. 15. where it is said of him, that having spent his portion, he clave to a citizen of that country; that is, he resigned and gave himself to his service: So to clean unto God, is to resign a man's self unto God's service, in obedience to all his commandments, and embracing all his promises: not suffering himself to be drawn from any part of God's word, by unbelief or disobedience, though all the world should set against us. This David also professeth of himself, saying, I have cleaved to thy testimonies O Lord, and I shall not be confounded when I have respect unto all thy commandments. On the contrary, when a man withdraws himself from God, by disobedience to his commandments, and by unbelief, then he doth hate and despise him. Indeed the vilest wretch that lives, is ashamed with open mouth to profess hatred & despite of God, but yet the bad practice in life, bewrays the bad affection of the heart: Prov. 14. 2.— He that is lewd or perverse in his ways, despiseth God; & they that live in the breach of his commandments hate him, Exod. 20. 5. let them profess in word what they will.

Now the consideration hereof serveth, First, to discover unto us the gross blindness and superstitious ignorance of the world; who think, that if a man rehearse the Lord's prayer, the Creed, and the ten Commandments, he serves God well, let his life be what it will: but here Christ teacheth us a further thing; if we will be God's servants, we must cleave unto him both in the affections of our heart, and in actions of obedience in our life. Thus did Abraham, when God said unto him, thou shalt not kill, he kept himself from murder; but when he said, Abraham kill thy son, he addressed himself to do it, though he were the son of the promise, and the only son of his old age. Secondly, this showeth how Atheism abounds in all places at this day; for to hate and despise God is flat Atheism: now they that withdraw their hearts from God, and set themselves to seek the things of this world, neglecting obedience to God's holy commandments, are here accounted of Christ, despisers, and haters of God; and the number of such is great in every place. I know such men do scorn to be called Atheists, but how they be esteemed in the world, it skilleth not, till they reform this wicked practice, they are no better in the sight of Christ.

Secondly, whereas God and Mammon are here opposed as two masters; hence we learn that Mammon, that is, riches, is a great lord and master in the world: this Christ here takes for granted, and therefore doth forewarn his Disciples of it. But how (will some say) can riches be a God? Answ. Not in themselves, for so they are the good creatures of God; but to the corrupt heart of man, which makes an ido • of them to it self, by setting his love and delight upon them, as on true happiness, and trusting in them more then in the true God: and for this cause is co • etousnesse called idolatry, Colos. 3. 5. and the co • etous person an Idolater, Ephes. 5. 5. for look whereon man sets his heart, that is his Lord and his God, though it be the devil himself. Now that men do • thus set up riches in their hearts, as an Idol, and so become servants and slaves to that which God ordained to serve them, I show plainly thus: For first, they neglect the worship and service of God for lucre and gain, and spend more time with greater delight for earthly riches, thē they do for the true treasures of God's heavenly graces. Secondly, let a man have worldly wealth at will, and he is full of joy and delight, his riches give him great contentment; but if he loose his goods, then vexation and sorrow doth more oppress him, then all the promises of God in the Bible can comfort him. Thirdly, by transgressing God's commandments a man looseth heaven; but who is so grieved for his transgressions, whereby he incurres this loss, as he is for a small damage in some part of his riches? Fourthly, I appeal to men's consciences, whether they be not far more sharp and eager set upon the means of gain, then on prayer and other parts of God's worship, which are the means of grace: all which do argue plainly, that they serve Mammon, and honor riches for their God. So that howsoever by God's blessing, out • ard Idolatri • be banished out of our Church, yet we have many Idolators in our Land; for every covetous worldling sets up the Idol of wealth and riches in his heart for his Lord. And that these Mammonists abound everywhere, appears by the common practices of oppression, extortion, and cruelty, in hard dealing towards the poor, by greedy Land-lords and Usurers; as also by the practices of the rich in the time of dearth, for by their hoarding up of store, ingrossing of commodities, and enhauncing of the price, to the augmenting of their private wealth, they mightily increase God's wrath vpō the poor. Indeed God hath his servants which have him only for their God, but the number of them is small, in respect of those that set their hearts upon the world, and make Mammon their God.

Here then first behold, the slavish baseness of a covetous heart, for man was made to be the Lord of Mammon and wealth, and yet thorough covetousness he subjecteth himself to become a slave and vassal thereunto. Secondly, hereby let us learn to become faithful disposers of worldly riches, and (as Christ saith) to make us friends with this Mammon of iniquity, by good disposing of it to God's glory in works of mercy; and so shall • e retain our right of creation, whereby God made the creatures to serve us.

Thirdly, Christ opposing God and Mammon, & saying, No man can serve them both, imports plainly, that he that seeks to be rich, setting his heart thereon, forsakes God: I say not that every rich man forsaketh God, for when God giveth abundance to a man's moderate labor & industry in his lawful calling, he may lawfully possess it, using it to God's glory: but to seek to be rich is a denying of God, because so the heart is a servant unto Mammon, and not to the Lord. This may appear by their whole behavior about wealth, whether we consider their getting, their keeping, or employing of it, in all which they sin against God. First, in getting, for God giveth riches to whom he will, and hath not tied himself by promise to make any man rich; and therefore he that resolves with himself that he will be rich, cannot make conscience of lying, fraud, injustice, Sabbath-breaking, and such like, when the committing of these things makes for his advantage. Secondly, they sin in keeping; for he that resolves to be rich, will rather forsake the truth, then his wealth, in time of t • iall: and for the saving or recovery of his wealth, he will not stick to seek to blessers, wizards, conjurers, &c. Thirdly, for disposing or employing; he that resolves to be rich sins therein: for he cannot be drawn to works of mercy, a • least with any cheerfulness; and hence it comes that sometimes the poor do starve before the rich man's door.

The consideration hereof, serves first to correct our judgment concerning covetous and worldly minded persons; our censure of them is too mild and gentle, we judge them honest men, only somewhat hard and near themselves: but mark Christ's sentence upon them, Worldly persons forsake God, and choose Mammon for their Lord and master: which is a practice of Atheism, and therefore not to be so lightly passed over, as men think. Secondly, hereby we see it is a dangerous and unlawful course, for men to make laws with themselves, how rich they will be; as to have so many hundred, or thousand pounds in stock, or so much lands, and rents, &c. for what follows upon this resolution? why surely they must needs give thē •• lues to the compassing of their purpose, and so they fall into manifold s • ares of Satan, by practices of injustice, lying, fraud, &c. Thirdly, hereby we must be admonished to content our selves with that portion of goods, more or less, which God sendeth; knowing that a little is sufficient with God's blessing upon it: Away with covetousness (as the Apostle saith) and be content with that ye have, for he hath said, I will not fa • le thee nor forsake thee.

Fourthly, whereas Christ saith, Ye cannot serve God and Mammon; we learn, that the heart of man must not be divided between God, & the world; the one half to God, and the other to the world: no, God will have all or none, herein he will not part stakes with the creature: Prov. 23. 26. My son give me thy heart.

The consideration whereof serveth, First, to discover the hypocrisy and spiritual guile of many, who think they may live in someone sin or other, & yet be God's servants still: this is the conceit of drunkards, adulterers, covetous persons, & such like; for even while they live in these sins, they will come to God's worship, to the word, and prayer often, and to the Sacraments, at least once a year: which they would not do, but that they think God hath respect unto them herein, like to the wicked Jews, Ier. 7. 9, 10. But they deceive themselves, for no man can serve two masters: while a man lives in any sin the servant of the devil, he can never be accepted of God for his servant. Secondly this shows, that the servant of God is so far forth delivered from sin by regeneration, that no sin reigns in him; for so he should serve two masters, for every reigning sin is a Lord and master: Rom. 6. 16. Knowe ye not, that to whomsoever you give yourselves as servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, &c. and he that committeth sin, is the servant of sin, John. 8. 34. This therefore is a sure ground, that no regenerate person lives in any sin. Thirdly, hereby everyone is taught to consecrate both his soul and body to the Lord, indeauouring to serve him with all the powers & parts thereof; for God is our only Lord and master, and therefore let all that is within us bow the knee to him: Rom. 6. 22. The servant of God is one freed from sin, who hath his fruit in holiness, & the end everlasting life. The Queen of Sheba pronounced Solomon's servants happy, that stood before Solomon to hear his wisdom; how much more then are they happy, who in soul and body are God's servants, who for bounty and wisdom infinitely surpasseth Solomon? Here some will say, I would gladly serve God alone, & I desire I might do it with all my heart; but the corruption of my nature is such, that it makes me to rebel against the commandments of God, and I cannot do the good I would, but the evil which I would not do, that do I; so as I fear I serve two masters. Ans. This is the state of God's children in this life; but herewith they must stay themselves: when they fail in obedience, they must consider whether they do so freely and willingly, or against their wills; If they heart can truly say, thou doest unwillingly commit sin, thou wouldest not do it, and art truly grieved and displeased with thyself for it; then be of good courage, thou doest not serve two masters, for this service is voluntary. Now though there be in thee the flesh & the spirit, the one haling thee one way, & the other another; yet while thou striuest against the flesh, desiring and endeavoring to be wholly subject to the spirit, though thou fail often in action, yet in Christ be thy sins pardoned, and God accepts in thee the will for the deed. Endeauour therefore to acquaint thyself more and more with the will of thy heavenly master, and seek to please him in all things, and labor to mortify the deeds of the flesh by the spirit, & so shalt thou know God to be thy only master, and in due time perceive thy freedom from the bondage of the flesh.

Our Savior Christ having forbidden the practices of covetousness, and prevented such objections as the corrupt heart of man might frame to excuse it self therein, doth here strike at the very root of covetousness, and seeks to remove the cause thereof; to wit, distrustful & inordinate care for the things of this life, though they be things necessary, as meat, drink, and clothing; and in this argument he proceeds to the end of this chapter. Now this verse depends upon the former, as a conclusion inferred upon all that he had said before concerning covetousness from the 19. v. to this effect: Seeing they that seek earthly treasures, neglecting the heavenly, do want the single • i • of spiritual wisdom, to discern of the true treasure, & also are themselves servants unto Mammon; therefore I say unto you my Disciples, be not careful (no not for▪ thing, needful) immoderately, and in a distrustful manner. And here again he meets with another pretence of a covetous mind, wherewith it pleads for the service of Mammon; to wit, that the things they seek for, are things necessary, without which they cannot live. Hereto Christ answers, Yea, but I say, you must not seek▪ no not for things needful to your life, immoderately and distrustfully.

The Exposition▪ I say unto you that is, I, that am your master, upon whom you depend for all heavenly instruction, & directiō in all things needful both for your souls & bodies, I say unto you: by this he would prepare them to attention & reverent obseruatiō of his commandment following▪ as being a matter of great importance, whereon depends the life of all obedience, in relying on God's providence: in regard whereof, we also must with all good conscience mark the same. Be not careful for your life, &c. Least we should mistake Christ's meaning, we must know that there be two kinds of care; a godly moderate▪ care; and a distrustful carking care. The moderate honest care is enjoined us by God's commandment: Prov. 6. 6. Wisdom sends the sluggard to learn diligence and providence for things needful, of the little Ant or pismire: and Paul saith, fathers must lay up for their children, 2. Cor. 12. 14. And he that provideth not for his own, especially for them of his family, is worse then an infidel, 1. Tim. 5. 8. So that there is a lawful care even for the things of this▪ life. Now the practice of it stands in two things. First, in the diligent walking in a man's lawful calling, dealing uprightly & justly therein with everyone, minding only to get things honest and necessary in the sight of all men. Secondly, in leaving the success and issue of all our labor and endeavor to God, for that belongs to him: we must use the means soberly and honestly, & leave the blessing to God. This godly care Moses shown notably in leading the children of Israel out of Egypt: for what God commanded him to do, that he did; he goes which way God sends him, although he met with many crosses; and useth the means that God calls him unto, leaving the issue to God▪ as appears notably at the red sea, when they were at a wonderful strait, having the sea before them, the Egyptians behind thē, and woods and mountains on each side; yet being commanded to strike the waters with the rod of God, he shows notable trust in God's providence: Fear not (saith he,) stand still, and behold the salvation of our God. And when Abraham at God's commandment went to sacrifice his son, Isaac asks him, my father, where is the sacrifice? Abrahā answers with words of faith, My son, God will provide. And thus David went to fight against the Philistines to Keilah at God's commandment, though his own men discouraged him from it: whereby it is plain, he relied on God for the issue of the battle. Now this godly moderate care is not here forbidden, which hath respect to obedience in the duty, and for the success depends upon God's providence.

The distrustful care is that, whereby men trouble themselves about the issue of their labors; and when they have done the work, do not rest therewith, but vex thenselves about the success; not relying on God's providence for the blessing, but only on the means. This distrustful care (for our better discerning of it) hath these effects. First, it oppresseth the heart▪ making it exceeding he •• e and pensive for fear of want▪ where this fear is, there is this distrustful care, for this argues a mā dares not trust God, but would have the success of his labor out of God's hand in his own. Secondly, it allureth & draweth men to use unlawful means to got worldly things, as lying, fraud, injustice in false weights, measures, &c. Thirdly, it makes men weary of God's worship, i • distracts their minds in prayer, and hearing the word; and (as Christ saith) it ch • aches the word that it brings forth no fruit: for when the mind is wholly set upon the world, there is no respect to the matters of God. And this is that care which is here forbidden, even a distrustful carking care, which as the Greek word signifies, divides and distracts the mind, by troubling and perplexing it about the issue and success of our endeavors.

The Use. That which Christ here forbids his Disciples, is the common sin of our age & time, not in a few persons, but in many; for though this distrustful care be the disease of the heart, yet it shows it self by actions in the life: For first, what is the cause of so little fruit of the word preached, as may everywhere be discerned? is not (among many other) this worldly care one special cause? This we may see in the parable, Luke 8. 14. for the seed • that light among thorns, which choked it, is the word preached to a heart possessed with worldly cares: let these men observe themselves, and they shall find, that they can neither pray, nor hear the word, nor meditate therein, without manifold distractions from these worldly thoughts. Secondly, there is no trade or calling without his conuaiances of craft and deceit, though it do not appear so much in some callings, as in others; and hard it is to find them that make conscience hereof, when gain and profit may come thereby; which comes from this distrustful care in men's hearts, whereby they doubt of God's blessing answerable to their desire, in the use of lawful means only. But since Christ forewarnes us of this sin, we must beware it take not place in our hearts: and for the avoiding of it, we must follow the counsel of the holy Ghost in Scripture, Psal. 37. 5. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass: which is oft commended unto us, Psal. 55. 22. Cast thy burden upon the Lord, & he shall nourish thee: & Pro. 16. 3. Rowle thy work upon the Lord: 1. Pet. 5. 7. Cast all your care on him, for • e careth for you. In all which places we have a most worthy instruction, to this effect; not exempting men from doing the duties of their calling, but teaching thē, that when they have done their endeavor, in the diligent, sober, & upright use of means, then they must leave the event and issue for good success to the blessing of God. Thus the trades-man, whose living stands by buying and selling, must be careful and diligent about his business, without deceit or lying: and in so doing refer the success of his bargain to the blessing of God; and so must the husbandman plow and sow, & leave earing and harvest to God's good providence. This is the Apostles coūfell, Phil. 4. 6. Be nothing careful, that is, after a distrustf • ll▪ or distracting sort, (as the word signifies) but in all things let your requests be made known to God, with giving of thanks: where it is to be marked, that distrustful care is opposed to prayer and thanksgiving, as an hinderer thereof; and therefore our care must only be to use the lawful means moderately for any blessing, and then to pray to God for good success and blessing, relying wholly thereon, that when it comes we may give him thanks.

But some will say, it is hard for flesh and blood not to be careful of success, how then should we be able to leave it wholly to God? Answer. We must lay to our hearts the blessed promises of God, made to them that depend upon his mercy and goodness, and labor to live by faith thereon: Psal. 127. 2. It is in vain for man to rise early, and to lie down late, and to eat the bread of sorrow, (meaning, while he trusts to himself, or in the means) but God will surely give rest to his beloved, which serve him, and trust in him, in the use of means. Psal. 34. 10. The Lions do lack and suffer hunger, though every poor beast of the field be a prey to his teeth; but they which seek the Lord, shall lack nothing that is good. If we had no more promises in the Bible, yet these were sufficient to cause us to rest upon his providence in the sober use of lawful means. Again, this must be considered, how we shall rely upon his mercy for the saving of our souls in the time of temptation and hour of death, that dare not trust in his providence for the things of this life. Quest. But what if all things go cross with men (will some say) may I not then stick more to the means? Ans. Nay rather cleave the more to God, for if the blessing were in the means, men would not be so often crossed: God knoweth what is good for thee, better then thou thyself, and therefore rest contented with his providence, though he cross thine expectation for outward blessings: want is many times better for God's children, then plenty; and affliction, then peace and prosperity; as David found, Psal. 119. 67, 71. & therefore God lays it upon them: Did not good Josiah fall before Pharaoh Necho? which he should not have done, but that God would chasten him; for not regarding the words of Pharaoh Necho, which were of the mouth of God, persuading him not to fight against him: and also that he might be taken away from seeing the evil to come: and was not Hezekiah's heart puffed up in time of peace, in so much that wrath came upon him, and upon Judah and Jerusalem. Therefore learn to depend upon God's providence in the moderate use of lawful means, & whether he give thee blessings, or take them away, bless his name; for it is good for thee it should be so. And thus much for the main commandment.

Now further mark in the words, how Christ distinguisheth between life, and the body▪ and applieth meat and drink to life, and raiment to the body: and yet we know, that apparel serves to preserve life also, especially in cold countries. But Christ doth thus distinguish them so: just cause; for though in cold countries, apparel serves to preserve life, as well as meat and drink do; yet the first and most general use of apparel, is another matter; to wit, to hide the shame of nakedness, which the sin of Adam brought upon it: Gen. 3. 7. 21. for before their fall, the man and the woman were both naked, & were not ashamed, Gen. 2. 21.

Here then we are to learn, that the proper and main end of apparel, is for the body, to cover the shame of nakedness that sin hath brought upon us; which is so great, that if necessity would permit, both hands and face should also be covered. The consideration whereof, as it shows their immodestie and want of shame, that lay open the nakedness of their breasts, or other parts of their body, more then need requires; so it teacheth us, never to be proud of our apparel, but rather humbled and abashed when we put it on, or look upon it, for it is the cover of our shame, and so an ensign of our sin: & the thief hath as good cause to be proud of the bolts on his heels, or of his brād in the hand, or hole in the care, as we of our apparel; for as these are badges of misdemeanor, so is apparel a badge of our sin. And on the other side, that we may have comfort in this ordinance of God for our bodies, we must labor therein to express the graces of God in our hearts; as modesty, sobriety, temperance, frugality, and such like.

Is not the life more worth then meat, and the body then raiment? Our Savior Christ having given commandment against the immoderate care for things needful to natural life, least the same should pass away without effect, doth here begin to enforce the same with diverse arguments: the first whereof is in these words, taken frō the creation, wherein God gives life and the body, which are better then food & raiment; from whence Christ reasons for his providence thus: The life is better thē food, & the body then raiment; but God by creation gives life & body: & therefore will he much more give food and raiment for their preservation. Seeing God gives the greater, we need not to doubt but he will afford the less.

In this reason Christ teacheth us, to make right use of our creation; namely, by the consideration of it, to learn confidence in God's providence for all things needful to our natural life: Job. 10. 8. Thine hands have made me and fashioned me, and wilt thou destroy me? where Job Perswades himself of preservation, because God created him: & 1. Pet. 4. 19. Let them that suffer according to the will of God, commend their souls unto him in well-doing, as unto a faithful creator: because God is a faithful creator, therefore in death we must rely upon him. Experience teacheth us, that every workman is careful to preserve the work of his own hands, if it lie in his power; why then should we doubt of this in our creator, who is almighty.

These words contain Christ's second reason to dissuade his Disciples from distrustful care for things needful, drawn from the consideratiō of his providence over baser creatures then they were, for needful provision: the reason standeth thus.

If God provide for the fowls of heaven, then much more will he provide for you: But God provideth for the fowls of heaven, and feedeth them: therefore much more will he provide for you.

The first part of this reason is here confirmed two ways: First, because the children of God have means of provision, which the fowls of the heaven want; they sow not, neither reap, &c. Secondly, God's children are better then fowls, and therefore he will not suffer them to lack, since he provideth for baser things then they be: both which are so sensible and familiar, that they may induce any man to depend upon God's providence, without distrustful care.

Christ in propounding this reason, bids us Behold the creatures, that is, take a serious view of them, look upon them wishly, & with consideration, as the word signifieth: whereby we may learn, that every child of God ought seriously to consider the works of God, (for that which we must do to the fowls of heaven, we must do to all the works of his hands) & therein labor to behold the wisdom, justice, goodness, love, mercy and providence of God. This is Solomon's lesson, Eccl. 7. 15. Behold the work of God. & Job. 36. 24. Remēber thou magnify the work of God which men behold. Why did God make the creatures distinctly one after another in six several days, and take a particular view of thē all after he had made them, with approbation of their goodness, and also sanctify the 7. day for an holy rest, both by his own example & express commandment? undoubtedly, among other causes, this was one, to teach us to consider distinctly of all the works of his hands: & among other holy duties, to meditate on the Sabbath day, on the glorious works of our creator. This was David's practice: for, Psal. 19. 1. &c. he resembles the