Exposition of the Sermon on the Mount

Here Christ propoundeth his third reason, against distrustful and carking care for worldly things, from the vnprofitablens and vanity of it in man. The words of this reason are propounded by way of question: which kind of phrase imports the affirming or denying of the thing spoken of with more vehemence. And here it hath the force of a more vehement negation: as if Christ had said, Vndoubtedly not any of you by taking care can add one cubit to his stature. A cubit is a measure taken from a part of man's body, being the length of the arm from the elbow, to the end of the longest finger. Now God in framing man's body, brings it from this length in the mothers womb, by continual increase adding cubit unto cubit, till at last it contain many cubits in stature according as he hath ordained and appointed. And look how many cubits long God hath ordained every man to come unto, of that stature and talnesse he is; and no man by all his wit, skill, and careful industry can add one cubit unto his stature: for that is the proper work of the creator, he that gives the body, appoints the stature, and by his providence brings it thereto, by daily increase. Now hence Christ reasons thus, from the like: As no man by taking care in all the means he can use, can augment his stature one cubit, he cannot do the the least thing this way, as S. Luke noteth; no more can any man by his distrustful care better his outward estate for things needful to this life any whit at all: and therefore since it is vain and fruitless to vex our hearts herewith, we must beware of this distrustful care.

From this reason we may observe and gather sundry instructions. First, that man's labor, care, and industry, is altogether vain and fruitless, without the blessing of God's providence. Psal. 127. 1, 2. Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the keeper watcheth in vain. It is in vain for you to rise early, &c. 1. Cor. 3. 7. Neither is he that planteth anything, nor he that watereth, (meaning, of themselves) but God giveth the increase. This point the Lord doth notably express by Haggai, saying, Ye have sown much, and bring in little:—and he that earneth wages putteth it in a bottomless bag. Ye looked for much, and lo, it came to little, and when it came home I did blow upon it. The consideration whereof must teach us to commend all the sober care and labor of our lawful callings to God by prayer for his blessing: for it is his blessing that maketh rich, Prov. 10. 22. If Paul and Apollos, two most worthy men, could do nothing of themselves, what shall we think to do? and when we find God's blessing upon our labor, then we must give thanks.

Secondly, hence we learn that no man can better his outward estate in the world, for wealth and dignity by all his care and diligence, above that which God hath appointed him to come unto: for as God hath determined of man's bodily stature, which no man by taking care can add unto or alter, so hath he appointed in his decree what shall be man's estate, for wealth or poverty, dignity or disgrace, which it lies not in the power of man, or any creature to alter: indeed the diligent use of lawful means is an argument of God's blessing in outward things, and therefore must be followed and exercised in sobriety and godliness of those that wait for such blessings, because ordinarily God conuaies his blessings by such means: but yet the state of man depends not on the means, but on God's decree and pleasure: Psal. 75. 6, 7. To come to preforrement is neither from the East nor from the West: but God is judge: he maketh high, and he maketh low: and, Prov. 22. 2. The poor and the rich meet together, and God is the maker of them both. In regard whereof we must learn, to depend upon God in the sober use of lawful means, and to rest contented with his blessing thereupon be it more or less: for whatsoever it is, it is that portion which God hath allotted unto us.

Thirdly, hereby are sundry erroneous opinions confuted and overthrown. As first, the opinion of them who think, that the temporal life of man may be prolonged by art, above the period set by God in nature: but then there may be addition made by art to the set period of man's stature; for the will and providence of God doth equally rule in them both: the prolonging of man's life is no less an action of the Creator, then the augmenting of man's stature. Indeed art may help to preserve life till it come to the period in nature, but further to prolong it, is beyond the art and power of man: for man is not lord over the spirit to retain the spirit, Eccles. 8. 8. God hath herein appointed his bounds 〈1 page duplicate〉 〈1 page duplicate〉 which he cannot pass, Job. 14. 5.

Secondly, the opinion of some Magicians and witches is hereby also confuted, who think and avouch, that by enchantments they can turn their bodies into the bodies of other creatures, as cats, hares, &c. and also make their bodies to pass through a key hole, or such like narrow place. But this were to change nature, which is more then to add to nature (which yet Christ here denies to be in the power of man,) and therefore it is impossible: these things are the illusions of Satan, whereby he bleares the eyes of such as regard his lying wonders. As for that which is said of Nebuchadnezzar, that he should be turned into a beast, because it is said, he ate grass like an ox: this we must know and hold, that the substance of his soul was not changed, neither the substance of his body, nor the shape thereof into the shape and substance of a beast, but only the hand of God was heau • e upon his mind, striking him with brutish frenzy and madness, whereupon his behavior became brutish, and he lived among the beasts of the field.

Thirdly, the opinion of the Alchemists is hereby also refuted, who pretend that they can turn baser metals into better, as brass or lead into gold: but this is to change the nature of creatures, which is more then to add thereto by augmenting their quantity, which yet Christ denies and make impossible to art in the stature of man.

Fourthly, the opinion of the Papists for their merit of works is hereby also confuted: they teach that by good works a man may merit for himself a greater degree of glory in heaven: but consider, if a man by all that he can do, cannot augment his bodily stature, nor his outward estate in this world (as we have shown▪) then much less can he add unto his estate of glory: if the increase of nature be the work of God, then much more is the gift of grace, and the increase of glory: as therefore he determines of the • tature of the body, so much more may we resolve, that the state of the soul for glory is decreed of God, and man cannot add thereunto. Indeed the more we glorify God by well-doing on earth, the more is our assurance of greater glory in heaven, but yet the merit thereof is the work of Christ alone, and our fruition of it the gift of God according to the good pleasure of his own will.

In these three verses Christ returneth to his former commandment against distrustful care contained in the 25. verse: and here urgeth one part thereof concerning care for raiment, and the other for meat and drink, in the 31. verse. Now what meaneth Christ by this manner of handling this heavenly doctrine, not only to propound it, and to urge it by strong and forcible reasons, but again to repeat it, and urge it by piece-meal? Surely, hereby he declares himself▪ to be the true doctor of his Church: for having a weighty point of doctrine in hand, which the nature of man in unwilling to receive and practice, he doeth beside the propounding and confirming of it, thus urge it by peecemeale, that hereby it may the better take place in our heart, and be the more effectual to b • ing forth obedience in our lives. And this fidelity must everyone show that is to teach the word of God to others: not only ministers, though it be their duty specially, but also masters and parents, as Deut. 6. 7. thou shalt whet them upon thy children (as the word signifies) that so it may more deeply enter into the heart.

Thus much of the manner of prosecuting this argument. Now we come to the words. And why care you for raiment? This interrogation hath the force of a prohibition; and so it is the same with this branch of the 25. verse, care not for your body what you shall put on. Now all care for apparel is not here forbidden; for there is a lawful godly care, whereby men seek and labor uprightly and in a sober manner for such apparel as is meet for their callings, and needful to the health and comfort of their bodies. But the care here forbidden, is an inordinate and immoderate care for apparel, joined either with distrust and fear of want, or else with a discontentedness with that apparel which is meet and necessary. And this is the common sin of this age, as the sundry bad practices of men and women about apparel proceeding from this inordinate care, do evidently declare: as first, the affecting of superfluity and abundance in apparel, and the following of strange and foreign fashions so soon as they are taken up. Secondly, the wearing of too costly apparel, above their ability and degree: as when servants are as • ine as their masters, trades-men like gentlemen; and gentles, like nobles. Thirdly, the spending of much time in the curious trimming and attiring of the body which might be spent in better duties. This proceeds from some dislike in God's workmanship, as though he had not done his part thoroughly to their bodies, or they by their curiosity could make themselves better.

Now that Christ might remove out of men's hearts this inordinate care, he doeth here enforce his commandment by a fourth reason, taken from his providence over the lilies of the field, and the reason is weighty, though the subject of it be mean and simple. It may be framed thus:

If God c • oath the lilies of the field, then doubtless he will clothe you: But God clotheth the lilies of the field: Therefore much more will he clothe you.

This reason is fully set down in these three verses, though the parts of it be inverted, by reason of their amplifications: for first, Christ propounds to our consideration the subject matter whence his reason is drawn, learn how the lilies of the field do grow. Where this must be marked, that Christ speaks of field-lilies, which have not the help of man, as garden flowers have; Then he lays down a proof of his assumption, that God clothes them, by removing from them the ordinary means of clothing; They labor not, neither spin, v. 28. amplifying this work of God upon them by a comparison, wherein he prefers the glory of them before the glory of Solomon in his princely araie, verse 29. And then by way of inference propounds the reason, omitting the assumption, verse 30. where the first part, and conclusion are both propounded and amplified as we shall see when we come to the handling of them: for I will follow the order observed by Christ.

Learn how the lilies of the field do grow. Here Christ makes the lilies and herbs of the field a schoolmaster unto man, yea to his own disciples (for he spake to them.) And this he doeth for special causes. First, to teach them and us, that the silie creatures in the field do in their kind yield more obedience unto God then man doeth, and that man is more rebellious unto God then they are: hence Isaiah calls heaven and earth to hearken to his rebuke of the Jews for their ingratitude: and the prophet rebuking Jeroboam for his Idolatry, cries, O Altar, Altar, thus saith the Lord▪ Ierem • e rebuking Iechoniah, calls to the earth to hear, Ier. 22. 29. and Ezek • el must prophesy to the mountains, Ezek. 6. 3. By all which they would show, that if these insensible creatures had reason as man hath, they would be more obedient to the will of their creator then man is. Secondly, hereby Christ would teach his disciples and us, that though we have the creatures, and behold and use them daily, yet partly through blindness and ignorance, and partly through negligence, we do not discern in them, nor learn from them those good things which we ought to do: for the invisible things of God, that is, his eternal power and godhead, being considered in his works, are seen by the creation of the world, Rom. 1. 20. This then is a check to our dullness and negligence in the things of God: for what shall we do in matters of salvation, when in these inferior matters we may learn of the insensible creatures?

But what must we learn in the lilies? How they grow. And this is a thing to be marked, for in the winter season they lie dead in the earth as though they were not; they are covered with frost and snow: and yet in the spring time and summer, they spring up with stalkes, leaves, and flowers of such glorious colors, as passeth the glory of Solomon in all his royalty. Now whence comes this, is it of themselves, or from man? surely neither; for they are field lilies, this only comes from the word of creation given out by God, when he made the creatures, saying, let the earth bring forth the green herbs, &c. from this working and operative wor • of God, comes the earth to have power and virtue to send out the glorious lilies and every other herb. Now then (to apply this to the purpose intended by Christ) the same God, that by his operative word gives this glorious being every year to field-lilies, hath given out a word of providence touching his servants, that if they trust in him, • sing lawful means moderately, they shall have raiment sufficient, and all things else that be needful to this life. Here then is nothing wanting but trust in God in the sober use of ordinary means, for such shall be as sure of raiment by God's providence as lilies are to grow and blossom in spring time and summer: and this were sufficient to persuade us unto moderate care though nothing more had been said.

But he addeth, they labor not, neither spin: This denial of the use of means unto them, whereby they should be arrayed, as it proves directly that God alone arai • s them with glorious colors; so it strongly enforceth the duty of contentation upon us, relying on God's providence, without distracting care: because beside our title to God's providence not inferior to the lilies of the field, we have allowed unto us for our raiment the use of means which they want: and therefore howsoever no man, under pertence of depending on God's providence, may hence take occasion to live idlie, neglecting the ordinary lawful means to procure things honest and needful; yet hereby Christ would give assurance to all that trust in him and serve him, that though all means should fail them, (so it be not through their default) yet will he provide things needful for them.

29. And yet I say unto yo • , that even Salom • n in all his glory, &c. These words contain an amplification of the second part of Christ's reason, to wit, that God doeth not only clothe the lilies; but clothe them i • most glorious ar •• , even above the glory of Solomon in all his royalty. And this amplification is to be marked, because Solomon's glory was extraordinary, by special gift from God, above his desire or expectation, as we may see, 1. king. 3. 1 • . And yet Christ saith, that each field lily is more gloriously arrayed by God's providence then Solomon was at any time.

This amplification serves; first, to chocke and control the folly of them that are proud in apparel, and nice and cu • ious in araying themselves. This is the common sin of this age; wherein for attire every sort almost exceed their ability and degree. But why should we be proud of any apparel, for when we have done all we can to make our selves never so gay, yet we come short of the flowers of the field in glorious array? for what clothe or • il • e is so white as the lily? what purple is like the violet? what cri •••• or scarlet comparable to diverse flowers of such colors? Art indeed may do much, but herein it must stoop to nature. Now if we cannot come near the herbs and flowers which we tread under our feet, and cast into the furnace, why should we be pu •• ed up with any gaynesse in our apparel?

Secondly, this • eacheth us that all worldly pomp is but vanity: for in glory and beauty it comes short of the flower of the field, and yet what is more • rail and trans • torie then the flower, that is today in the field, and tomorrow is cast into the oven? This the holy Ghost would teach us, by comparing the glory of man to the flower of grass, 1. Pet. 1. 24. and seeing that the fashion of this world goeth away, 1. Cor. 7. 31. wherefore (as the Apostle there saith) we must use this world, as though we used it not for Solomon's conclusion is true of all • ar • hly things, Uanitie of vanities, all is vanity, Eccles. • . 2. And yet we must not here imagine that Christ condemns the glory of Solomon, though he thus debase it below the flower of the field: for it was the gift of God in extraordinary favor, 1. king. 3. 13. So that ho • soe • es the word of God condemn pride and curiosity in attire, and superfluity therein, yet it alloweth unto Princes, and personages of great state, the use of gorgeous and costly raiment: and therefore Joseph being advanced to dignity, was arrayed in garments of fi • e linen, had a ring on his singer, and a chame of gold •• out his neck, Gen. 41. 42. And that which Luke saith of Agripp • and Bernice, that they came in with great pomp to hear Paul, Act. 2 • . 23. may as well be taken in good part, as in evil.

Here Christ propounds and applies this reason to his disciples and hearers; and in this application enforceth it, by putting a manifest difference between men and the he •• s of the field, preferring man far before them. The preeminence of man above the flowers of the field stands in these things: first, the hen 〈…〉 made for man's use, and not man for them; for besides oath 〈…〉 y serve for fe • ell to the oven, as Christ here noteth. Secondly, • he h • a • b of the field is today and tomorrow is not, for being▪ bu • n • or •• nsumed it ceaseth to be at all: But it is not so with man, for though he be burnt or consumed, yet he is not brought to nothing, but his being remaineth still by reason of his immortal soul, which though it had beginning, yet never shall have end. And herein he far excelleth them: for though herbs and trees live for a time, yet their life ariseth from the matter whereof they consist, and so vanisheth with it, but the soul of man is a different substance from the body, and vanisheth not though the body perish. This difference is plain in the creation: for God commanded the earth to bring forth herbs and tr • es with their life and substance: but when he created man, though he made his body of the dust of the earth, yet his soul came from God▪ for he breathed into his face the breath of life. And herein man excels not only the herbs of the field, but all beasts and fowls, for though they, besides life have sense and motion from their souls, yet their souls (whether they be qualities or substances it here▪ killeth not) arising from the matter whereof their bodies subsist, are mortal and vanish to nothing when the body perisheth; so as a beast burnt up is no beast, but a dead man is a man though his body be burnt to nothing, because his soul lives forever; yea and his body, though eaten up of beasts or consumed with fire, by virtue of God's ordinance shall one day rise again, and be revnited to the soul: yea the dead bodies of the elect, by virtue of the covenant of grace, have not only relation to their souls, but a spiritual union with Christ, for they sleep in him, and by his power shall one day be raised up to glory. And this preeminence Christ would teach us, when he calleth God, the God of Abraham, who was dead in regard of his body long before, and yet saith he, God is the God, not of the dead, that is, which have no being at all) but of the living: Now this preferment of man above the creature, doth greatly enforce the duty upon him to depend upon▪ God's providence without distrustful care, for if God clothe baser creatures with glorious array, doubtless he will not suffer man his more noble creature to want, as the conclusion following doth declare.

Shall he not do much more unto you, O ye of little faith! That is, shall he not much more clothe you. Now he amplifieth this conclusion by a reproof, whereby he would enforce his reason more strongly upon them, saying, O ye of little faith. In which reproof two points are to be considered: the persons reproved, and the cause thereof. The persons are Christ's chos •• Disciples, whom he doth not here reprove for want of faith simply, but for the weakness and small measure of it, because their doubting and distrust in God's providence, was greater then their faith.

Here then we may observe a distinction of faith in regard of degree and measure; to wit, that beside that full assurance, whereby a man so resteth on God's promises, that he nothing doubteth through unbelief, as it is said of Abraham, Rom. 4. 20. there is a weak faith mingled with much doubting, such as was in Christ's disciples at this time. And howsoever that doubting which is in weak faith be evil, and here reproved, yet the faith it self is true faith, and such as brings a man to the state of Adoption and of salvation: for Christ before this reproof, acknowledged of his Disciples that they were God's children, calling God their heavenly Father. If any shall say or think that this weak faith cannot save a man, because his unbelief being more then his faith, shall have more force to condemn him then his faith to save him: I answer, that no man is saved by his faith, because it is perfect without doubting, but because thereby he layeth hold on God's mercy in Christ: now a weak faith may do this truly, though not so perfectly and with such comfort as a strong faith doth: and the doubting and unbelief that is in weak faith cannot condemn us, if so be we bewail our unbelief, and use means diligently to come by a full assurance: for by this weak faith we are in Christ, and in him all our wants and sins are pardoned. Which point must carefully be observed and remembered, for the stay and comfort of their souls, that have in them but this weak saith, and are troubled much with distrust and doubting. And this is many a true child of God's estate, for everyone cannot attain to Abraham's full assurance: but be not discouraged, O thou of little faith; thy doubting and distrust may trouble and grieve thee, but if thou bewail and lament it, it shall not condemn thee; only labor diligently in the means for further increase, and by thy weak faith desire to lay hold on Christ, and so shall all thy wants be covered, and thy sins pardoned; for endless is God's mercy in this behalf, he will not break the bruised reed, nor quench the smoking flax • , Isaiah 42. 3.

II. Point. The cause why Christ doth thus reprove them for their small faith, is their distrust in God for raiment; as if he should say, whereas you doubt whether your heavenly father will provide sufficient raiment for you, notwithstanding you see he araies his baser creatures in glorious manner; even for this cause are you to be blamed for small faith.

Here then we are to observe a special point touching the property of true saving faith; namely, that it doth not only lay hold on the mercy of God for the pardon of sin, and life everlasting in Christ's but on his promises also for temporal blessings that concern this life. Neither must this seem strange to any; and to make it plain, consider that the promises of God in Scripture are of two sorts; principal, and inferior. The principal promise, is of Christ our redeemer, God and man, and of remission of sin, and life everlasting by him. The inferior promises, are of temporal blessings; as food, raiment, health, peace, liberty, &c. & these depend upon the main promise of Christ, so farforth as they are for our good; for in Christ all the promises of God, whether they concern life eternal, or this temporal life, are yea and amen, that is, sure and certain to God's children. And hence it is, that when by true faith a man lays hold on the main promise of God in Christ, he doth withal apprehend the promises of God for temporal blessings: the heart that saith by faith, God will pardon my sin, and save my soul, will say also by the same faith, God will give me food and raiment, and all things sufficient for this life. Thus Abraham, by the same faith whereby he was justified, believed God's promise, that he should have a son in his old age: and Noah believed God's promise of his preservation in the Ark, by the same faith whereby he was made heir of righteousness. This point must be observed, and the order remembered, wherein faith lays hold upon the promises; First, it apprehends mercy in Christ, and then providence for this life. Now hence we learn, that as we look to be saved by our faith after death, so we must live by faith in this world; if we rely upon his mercy for our souls, we must depend upon his providence for our bodies: how this is done, we shall see afterward; for how should we cast our selves upon God's mercy for the kingdom of heaven, if we cannot depend upon his providence for food and raiment.

Lastly, hereby we may try our faith what it is, true or • ained; weak or strong: for this Christ here tells us, that the more we are distracted with worldly cares, the less is our belief in God: for distrustful care comes from unbelief in God's providence: and the less we trust in God for temporal things, the less do we believe eternal mercies, for the same faith lays hold on both: but if we can truly depend upon God for temporal blessings in the sober use of lawful means, then we shall rely upon his mercy for the salvation of our souls. This trial is not made in prosperity, for when God sends abundance, everyone will trust in him: but when want comes, then is the trial of thy faith; if then thou • el • e on God, though means fail, thy faith is strong: but if thy heart be oppressed with sorrow and fear, and thou make no conscience of unlawful means, so it may supply thy want; then suspect thyself, thy faith is weak, or none at all: for the just shall live by faith in all estates.

Here Christ again repeateth his commandment against distrustful care given in the 25. verse. The reasons of his repetition be these: First, to set an edge upon the commandment, that so it may more sharply and deeply enter into their hearts, as we said before. Secondly, to further his disciples in this practice of faith, for by this often repetition he gives them occasion to meditate and think upon the duty the oftener, whereby their faith must needs be much confirmed: for this we must know for our direction to get and strengthen true faith in our hearts, that a man is not a mere patient in the receiving and strengthening of this grace; it comes not from God to us, as visions did to the Prophets in a dream in the night, or as the print of the seal is set into the wax, but God works it in the use of ordinary means. And therefore if we would have faith wrought or increased in us, we must do that which by nature we may do; to wit, hear the word preached, and read, we must meditate therein, and labor so to urge the promises of God upon our own hearts; yea, we must do what we can, to stir up in our hearts a desire to believe, and to strive against doubting and distrust, and therefore must give our selves to prayer with sighs and groans to God, for the working of his spirit in our hearts.

Now touching this commandment against distrustful care, we handled it in the 25. v. showing how far our care must go for things needful, and where it must stay. It must extend it self to the diligent use of lawful ordinary means to procure things needful, and there stay; giving place to faith to wait upon God's providence for the blessing of our endeavors. The distrustful care which perplexeth the heart about the success of our lawful labors, is that which Christ forbids, and it is that evil sickness which infects most men's souls, as they may easily discern by observing these things: What it is, that oft breaks their sleep in the night: what comes first into their thoughts when they awake; and what their minds run • most upon all the day long; and whereabout they can take greatest pains with most delight, and least weariness. If it be for the things of this world, then distrustful care infects their souls, which we must strive against, and learn to live by faith.

Here only obs ••• e how Christ describes this unlawful care by the effects of it in distrustful persons, bringing them in, saying, What shall we eat? what shall we drink? or wherewith shall we be clothed? And thus indeed they use to complain, especially when they have great charges and slender means, or else do▪ sustain any great losses, then, how shall we live? what shall we do? and such like speeches of distrust: which Christ here justly reproves, because they blame God for his dealing towards them; as though he had no care of them, or would not provide things needful for them. We therefore must here learn to shut our mouths against distrustful thoughts, and beware we murmur not nor complain of his dealing towards us. When Aaron's two sons Nadab and Abihu were both slain for offering strange fire, Moses tells him it was the Lord's doing, who would be glorified in all that come near him; then the text saith, Aaron held his peace. And David notably testifieth his contentation in God's providence, Psal. 39. 2. I held my peace, and said nothing: yea, v. 9. I should have been dumb and not have opened my mouth, because thou Lord diddest it. Excellent is that saying of the Lord, Isa. 30. 15. In rest and quietness shall y • be saved, in quietness and confidence shall be your strength: meaning, that by patience and contentation a man shows strong confidence in God: so that though God's dealing seem never so hard, we must beware of impatient words and murmuring thoughts, endeavoring to say with Eli, It is the Lord, let him do what seemeth good in his eyes: and with Job, Though he kill me, yet will I trust in him.

This verse contains Christ's fifth and sixth reasons, to dissuade his hearers from distrustful care. The fifth is drawn from the practice of the Gentiles, and it standeth thus:

That which the Gentiles do which know not God, you must not do, (they doing amiss:)

But the Gentiles seek thus distrustfully for things needful: Therefore you must not do so.

The words in the original whereby Christ declareth this behavior of the Gentiles, be more full and emphatical then our translation doth express: for they import that the Gentiles set themselves to seek, or seek with all their might. Which must be observed, because it is not a sin simply to seek things necessary, but wholly to give our selves thereto, that is, the sin; because it proceeds from distrust in God. Quest. Why did the Gentiles thus wholly give themselves to seek things necessary? Ans. Because they know not 〈◊〉 true God, nor his providence; they were not acquainted with his word, as David saith▪ And this was the state of all the world before Christ's coming, the Jews only excepted, and their forefathers, with some few Proselytes, who by conversing with God's people were converted to true religion.

This point well observed; first, overthrows the opinion of universal grace, as a mere devise of man's brain: for if the Gentiles knew not the true God, how should they know the way to life? if God gave them not so much grace, whereby they could depend upon his providence for the things of this life, much less did he give them grace to believe and to be saved, if they would.

Secondly, this shows that they who set their hearts upon the world, and give themselves to seek earthly things, are as Gentiles and Pagans; they have not yet attained to this principle of Christianity, to depend upon God's providence by faith: they see no providence, and so rely only upon the means, whereby they sacrifice to their own pains and industry, and so make themselves their own God. This is the state of many among us, who bear the name of Christians▪ but indeed and practice are as Turks, and Pagans: and this reason alone well weighed is sufficient to move any Christian heart in a moderate care to seek earthly things.

Thirdly, mark the ground of this reason; Christ's disciples had the true God for their God, which the Gentiles had not, and therefore they must differ from the Gentiles in their behavior. This teacheth us, that in all things God's children must be unlike the heathen, for in evil things we must forsake them, and in all things that be good we must excel them. The son of a prince will not show him self like a beggar in anything▪ no more should the child of God, in anything conform himself unto the world. O then how unworthy do we walk of ourvocation▪ for the very sins of the heathen are rife among us, as uncleanness, drunkenness, slandering, and oppression; nay many among us exceed the Pagans in merciless dealing towards the poor, for they never knew that Christ came for relief in the person of his poor, and yet many among them were more merciful, then many now a days that bear the name of Christians: for do not the poor sometime die for want of relief? and do not many among us make a game of God's judgment upon the poor, selling their commodities dearest when the poor have greatest want and need? well, if we will approve our selves to be God's peculiar ones, let us be ashamed to be like the heathen in any evil, or not to go beyond them in that which is good.

These words contain Christ's sixth reason to his Disciples against distrustful care, drawn from God's special providence over them: and it also includes an answer to a secret objection against Christ's command: for some man might say; If we may not be careful for things needful, who shall provide them? Christ here answers; you must not be distrustfully careful, for you have a father in heaven, who knows whereof you have need, and careth for you. Now look whereof God takes care in your behalf, you need not trouble yourselves further then the sober use of lawful means: But God your heavenly father takes notice of your estate, and will provide that which is best for you: and therefore you need not to vex your minds there-about.

A most worthy reason, and alone sufficient to drive us from distrustful care: for this acquainteth us with God's particular and special providence over us, taking notice of our estate whatsoever it is, and disposing it to the best. In regard whereof we must learn contentation in all estates of this life, in sickness, as in health; in trouble, as in peace; and in want, as well as in abundance; for whatsoever our estate be, it is according to the good pleasure of our heavenly father, who is infinite in power and wisdom, both knowing what is best, and able to turn all to our good, as we shall surely find by comfortable experience, if by faith we depend upon him. This David knew well, and therefore saith, he will not fear though he walk through the valley of the shadow of death; why? for thou art with me, thy rod and staff; that is, thy spirit, thy word, and providence comfort me. If our hearts were settled in thi, point, we should not be impatient in distress, nor dead hearted in want; nay it would make us cheerful in the hour of death▪ for hereby we should be assured that these estates were better for us, then peace, wealth, or life it self, because they come by the will of our heavenly father, who knoweth whereof we have need: and therefore let us labor by faith to be assured of our adoption, that we may know God to be our father, and then by the same faith we shall be easily assured, that he will turn all things that befall us, to our good.

Our Savior Christ having by six several arguments dissuaded his Disciples from distrustful care, doth here show unto them, what care that is, which ought always to possess their hearts; to wit, Care after the kingdom of God and his righteousness. And this care he imposeth upon them by express command, saying, First seek ye the kingdom of God and his righteousness; and then urgeth the entertaining of it, by an effectual reason, and all these things shall be ministered unto you.

The Exposition. There be two things here enjoined us to seek▪ God's kingdom, and righteousness: and of both these Christ saith, First seek, that is, before all, and above all worldly things, let your principal care and endeavor be, to procure these unto yourselves. By kingdom of God is here meant, a state and condition of man in this life, whereby in Christ he enjoys the favor of God, and hath right to everlasting life. This very estate of man is in Scripture called the kingdom of God, and the kingdom of heaven, because whosoever is in this estate, hath sure right and interest to God's glory in heaven, and God here rules in him, as a king ruleth in his kingdom. The kingdom of God is only one, and yet it hath two degrees; the first in grace, and the second in glory. The kingdom of grace, is that spiritual regiment which God exerciseth in man, or in his Church, by his word and spirit in this life; and it is the first step or entrance into God's heavenly kingdom. The kingdom of glory, is the full fruition of immediate fellowship with the blessed Trinity, by means of Jesus Christ in the highest heavens, after this life. Now both these degrees are here understood by the kingdom of God. The second thing to be thus sought for, is his righteousness, that is, the righteousness of God, and not as some translate it, the righteousness thereof, that is, of God's kingdom; for the words will not bear that translation. And the seeking of God's righteousness is here added for special cause; to let us see by way of explication, when we have obtained for our selves the kingdom of God: for God's kingdom stands in righteousness, and then doth God rule in man, when he makes him partaker of his righteousness. Now by righteousness of God▪ we must here understand, the obedience which Christ our mediator performed for us, in fulfilling the law, and in his sufferings. This is the very ground-work and foundation of God's kingdom among men: hereof Paul speaketh oft, Rom. 1. 17. For by it, that is, the Gospel, the righteousness of God is revealed from faith to faith▪ and Rom. 3. 21, 22. Now is the righteousness of God made manifest, &c. and 2. Cor. 5. 21. God made him to be sin for us, which knew no sin, that we might be made the righteousness of God in him. And it is so called for diverse respects; First, because it is freely given us of God to be our righteousness in his sight: and man cannot attain unto it of himself, by any work of nature, or of grace, without the gift of God. Secondly, because God will accept this obedience of Christ at the day of judgment, for his elect, as satisfying his justice, and the rigor of the law, which no righteousness of man can do. Thirdly, because it is the righteousness of that person who is God; for Christ is both God and man, and though he obeyed the law, and suffered death, as he was man, yet that obedience was performed by that person who was also God. Adams righteousness by creation, was in himself, but he lost it by his fall: but our righteousness is in Christ out of us, and therefore he is said, to be made righteousness unto us of God. But how should we get this righteousness, seeing it is in Christ? Answ. It is made ours by imputation, for when we truly repent of our sins, and believe in Christ, God accepts the obedience of Christ for us, as if we had perfectly satisfied his justice, and done his will in our own persons. Now with this imputed righteousness, we must understand and join the fruit hereof in us, which is sanctification, or renewed holiness, whereby we are enabled to walk before God in new obedience, bringing forth the fruits of righteousness: for these two are never severed; whom God justifies by the righteousness of Christ, them he sanctifies by his spirit. The full meaning then of Christ's commandment here is this▪ First seek▪ &c. that is, above all things in this world, let your principal care be to procure unto yourselves the kingdom of God; that is, that state of grace, whereby you may enjoy God's favor in Christ, being justified by his obedience, and sanctified by his spirit, whereby you walk in good works.

The use. First, by this commandment of Christ, to seek God's kingdom, we may gather, that by nature we are all out of God's kingdom, destitute of the grace and favor of God, and indeed under the power of Satan, and in his kingdom of darkness. This the holy Ghost shows in calling Satan, the god of this world, 2. Cor. 4. 4. and the prince of this world, John. 12. 31. because all the world naturally are vassals unto him, yielding him homage in the works of sin: and therefore is he called the prince that ruleth in the air, that works in the children of disobedience. And this natural misery is justly come upon us, for seeing we refuse to yield subjection unto God in his kingdom, are we not worthily left to the power of Satan, to be made his slaves and drudges? Now that men live naturally out of Christ's kingdom, may appear by the course of their lives; for howsoever most men can be contented to bear the badge of Christ in outward profession, hearing the word, and receiving the sacraments; yet in heart and life they do homage to the devil, for they pull their necks from the yoke of Christ, and run with greediness to the works of sin; they account a strict endeavor after moral obedience to be curiosity and preciseness, and when they be dehorted from unlawful gain and vain pleasures, they will not hear, not consent; whereby in effect they say to God with wicked men in Job, Depart from us, we desire not the knowledge of thy ways: and with the wicked citizens, we will not have this man to reign over us.

Secondly, here Christ would teach us, that our principal care above all other things must be, to win for our selves the kingdom of God: I shall not need to prove this to be our duty, seeing it is the only thing which Christ here intends to commend unto us, and that by express command. But some will ask, how we shall win and get for our selves the kingdom of God? Answ. We must do three things for the obtaining of it: First, we must come to the place where this kingdom is to be found. Secondly, we must then enter into it. Thirdly, we must wait for the full possession of it.

For the first: This kingdom is not to be found in all places, but there only where God doth manifest and reveal the same to the sons of men; and that is in the assemblies of the Saints, where the public ministry of reconciliation is dispensed; for there God holds out his scepter, and offers himself to be a Lord and king unto men: and therefore David calls this ministry of the word, the rod or scepter of God's power, Psal. 110. 2. and in the parable of the sower, Matth. 13. 19. the Gospel preached is called the word of the kingdom, because hereby God reveals this kingdom unto men, and translates them into it, Colos. 1. 13. And for the same cause, in the parable of the field, Mat. 13. 24. is the same ministry of the Gospel called expressly the kingdom of God. And therefore when the Church demands of Christ, where she shall find him; he bids her follow the steps of the flocks to the tents of the Shepherds: Cant. 1. 7. that is, the assemblies of the Saints, to the preaching of God's ministers▪ and therefore, if ever we look to get this kingdom, we must diligently frequent the ministry of the word, & labor to profit by it, because hereby God doth not only reveal, but cōuaie his kingdom unto men.

Secondly, when we have found this kingdom, we must seek to enter into it; for it is not enough to be where it is, or to have it among us, for so the Pharisees had in the time of Christ, Luk. 11. 20. Now we cannot enter in of our selves, without the special work of God's holy spirit; so saith our Savior Christ, Matth. 18. 3. Except ye be converted and become as little children, ye cannot enter into the kingdom of God: where two things are required in him that would enter into this kingdom: To become as little children; and to be converted. We become as little children in humility, meekness, and freedom from pride & disdain; for we know the child of a Prince will without disdain associate himself in play with a poor man's child: and so we in conscience of our own sins, must be humbled in our selves, and made base in our own eyes, laying aside our natural pride and self-love, and disdain of others; for a heart swelling with pride and self-love, cannot enter into the strait gate of this kingdom. Again, we must be converted and regenerate by the spirit of God: for except a man be borne again of water, and of the spirit, he cannot see the kingdom of God. This conversion is not a change of the substance of the soul, or of the body, or of the faculties or parts thereof, but only of their evil qualities and actions; whereby the Image of Satan in sin and corruption is abolished, & the image of God renewed, for knowledge, righteousness, and true holiness both in heart and life. When this work of regeneration is truly begun in us, then do we enter into God's kingdom, even in this life; for herein the ignorant deceive themselves, that think we enter not before the time of death.

Thirdly, we must wait for the fruition and full possession of it: this we cannot get before the day of death, and therefore we must endeavor all our life long after our conversion, to keep faith and a good conscience, walking in righteousness and true holiness, before God, & in the practice of love, uprightness, and mercy towards our brethren. When the question is, who shall dwell in God's tabernacle, and rest in his holy mountain; that is, remain a true member of God's Church forever? Psal. 51. 1; the answer is, verse. 2. He that walketh uprightly, & worketh righteousness. Hereby we testify our selves to be already entered, for God's kingdom stands in righteousness, Rom. 14. 17. And thus have God's children done, that have waited for this kingdom, Matth. 25. 4. The wise virgins took o • le in their vessels to light their lamps when the bridegroom came. And Joseph of Arimathea, that noble counselor, who waited for the kingdom of God, was a good man and a just, Luk. 23. 50, 51.

Thus we see the way to get this kingdom for our selves: now the necessity of our endeavor in these duties with all care and diligence appears by this, that out of this estate, for true interest to this kingdom, is nothing indeed but woeful misery, under the curse of God, and the power of Satan in the kingdom of darkness: but in the fruition of this kingdom is true happiness: here is righteousness, peace, and joy in the • oly Ghost; yea, joy unspeakable and glorious: for: the things that eye hath not seen, ear hath not heard, neither ever entered into the heart of man to think, hath God prepared for them that love him: and they are all to be had in this his kingdom. Wherefore as we desire to escape the woe and miseri • of the devils kingdom, and to be partakers of the joys of heaven, so let us look unto the performance of the former duties, showing herein the resolution of the wise merchant; that parted with all he had, to get that pearl of price, Matth. 13. 46. This kingdom of God, is here set out unto us, like a city with suburbs, and two gates; the suburbs of this city, are those assemblies where the word of God is truly preached and dispensed; and hereinto come not only the elect and godly, but hypocrites and reprobates. The first gate, is the true state of grace, whereinto the elect of God alone do enter by regeneration; in which estate they continue in this life, going on from one degree of grace unto a greater, with endeavor in all things to keep faith and good conscience both towards God and men, and so wait to enter the gate of glory, which is set open unto them, and they enter in at the hour of death. And therefore let us not deceive our own souls, as the foolish virgins did with their burning lamps, and content our selves, that we come to Church, and live civilly; though these be good things, yet an hypocrite may go thus far, all this while we are but in the suburbs of this kingdom: but if ever we look for the glory of heaven, we must in this life enter the gate of grace by regeneration, and become new creatures.

Thus much of the commandment: The reason to enforce it, is a gracious and bountiful promise: And all these things shall be ministered unto you. The words are very significant in the original, for the phraso which Christ useth, is borrowed from bargainers, to this effect; as those who sell come, or other things by measure, or weight, use to give some over-plus to better the bargain on the buyers part; even so the Lord promiseth to those that seek his kingdom and righteousness, beside the fruition thereof, to give, or cast unto them, as the word imports, food; and raiment, and all things needful to this life. Qu • st. How is this true, seeing we read that God's children have been many times destitute of things necessary; as Paul was oft in hunger and thirst, in fastings, in cold and nakedness, 2. Cor. 11. 27. and many whom the world was not worthy of, were destitute, afflicted, & tormented, wandering up and down in sheep skins and goat skins, Heb. 11. 37. Answer. Christ's promise in this place, and all other made of temporal blessings, must be understood with the exception of the cross; that is, they shall have such and such blessings, unless it please God by the want thereof, to correct them for some sins, or to exercise their faith in the trial of their patience.

The use. First, by this promise of Christ we have the most excellent direction of him that is wisdom it self, how to order our selves in seeking for all temporal blessings needful to this life; namely, we must first seek God's kingdom and his righteousness, in the performance of those duties that may bring us thereunto; and then all these needful things for this life, as food and raiment, shall be cast unto us, in the sober use of ordinary means. The reason hereof is plain, for God's kingdom is man's chief good and happiness, and all temporal blessings depend thereupon as appurtenances to the principal, as it were entailed thereon; and therefore he that would have these dependants, must get unto himself the kingdom of God, which is the principal. While the ark of the covenant was in Obed Edom's house, God blessed him and all that he had, 2. Sam. 6. 11. How much more then shall God bless them, that receive his holy spirit to rule in their heart by grace? for as David s • ith, the godly man shall be like a tree planted by the rivers of water: and whatsoever he doth shall prosper. By the blessing of God we have had his kingdom among us for many years in this nation, and God hath givē us with it, peace, & protection, with great abundance of temporal blessings: Indeed God hath sundry ways corrected us, and laid his heavy hand upon us in sundry judgments, as plague, famine, &c. and often shaken his rod at us in the hand of our enemies, and all because we have not received the word of his kingdom, nor yielded obedience to it as we ought; yea, and we may fear the fullness of his wrath, unless we repent and amend of this sin especially. But if we would set our selves to seek this kingdom, we needed not to fear the want of any needful blessing; for so God promised to his people, to give them abundance of all things, if they would obey his commandments, which are the laws and statutes of his kingdom: Deut. 21. 1, 2. &c.

This point then is to be observed for our direction in particular. Art thou a poor man, and wouldest have sufficient food and raiment for thy temporal life? then first, set thy heart to seek God's kingdom, follow the word, and labor therein for regeneration, and new obedience; and doubt not, but if thou be upright and diligent in thy lawful calling, thou shalt find sufficient for this life. Quest. If this be the way to get sufficient, how comes it that we have so many beggars that wander up and down from door to door? Answ. They are (for the most part) a cursed generation, which have no regard to God's ordinances, either for their souls or bodies; they join not themselves to any settled congregation for the obtaining of God's kingdom, and so this promise belongs not to them: but God suffers them to wander in an idle course all their life long, destitute of this blessing, to eat their own bread. Again, art thou a rich man, and wouldest continue in that estate, to thine own confort, and for the good of those that depend upon thee? then set thine heart to seek God's kingdom with a special care seek to plant religion in thy family, and thou and thine house shall flourish. Art thou a student, and desirest the blessing of God upon thy labors, with all things sufficient to thy state and calling? then first seek God's kingdom and righteousness, labor for righteousness and true holiness, and God will lade thee with his blessings. In a word, whatsoever thou art, magistrate, minister, merchant, trades-man, &c. man or woman, young or old, and desirest God's blessing for thyself, or any that belong unto thee, remember the practice of this duty, and use the lawful means which God lays before thee in thy calling; and nothing doubt, but (though all means fail) yet God will send sufficient.

Secondly, this promise of temporal blessings upon the faithful seeking of the kingdom of God, lets us see, that food, raiment, and all things needful for this life, are appurtenances and dependants on God's kingdom; that is, such things as over and besides his kingdom God will give to them that principally seek his love and favor by the righteousness of Christ, and labor for grace and sanctification by his spirit: for if he have given us Christ, how shall he not with him give us all things also, Roman. 8. 32.

The consideration hereof serves for special use: I. To discover unto us the preposterous course that men take in seeking for temporal blessings; for most mē generally neglect the main good, which is God's kingdom, & wholly addict themselves to seek the things of this life: they take little or no thought for the eternal state of their souls, but spend their wit and strength in providing for their bodies; which is nothing else, but to gripe at the shadow, and to let the substance go. Wherein we show our selves foolish and simple, like to little children, who are better pleased with the gift of a nut or an apple, then with the promise of rich revenues, or great inheritance. II. This teacheth us with what mind we must seek the temporal blessings of this life; namely, with the same honest mind, wherewith we seek the kingdom of God, for they are appurtenances thereunto, and depend upon it: and therefore with an upright heart, we must only use lawful means moderately for the getting of them. And when we have them, this may direct us in the right ende whereto we must use our temporal blessings; namely, to the furtherance of our selves and others towards the kingdom of God; so we honor God with our riches, as Solomon bids us, Prov. 3. 9. III. This teacheth us, that they which have no right to God's kingdom, nor part in Christ's righteousness, have no good interest into any temporal blessings; as food, raiment, and such like, for they are dependants upon God's kingdom and righteousness. As for the heathen before Christ's coming, & Turks, and Pagans, and all profane persons that live in the Church at this day, who both heretofore, & now also, do enjoy temporal blessings in great abundance: this we must know, that they have thereto a civil right by God's permission, so as it is sin, without good cause to deprive them thereof; but yet of themselves they are but usurpers, in regard of true title & sanctified use before God: for by Adams fall we lost our right & sovereignty in the creatures, & it is only restored & renewed i • Christ, so as they which have not part in Christ, cannot have this true title. This we must observe, first, to instruct our selves the better in the knowledge of our own miserable state by nature; for what wretched creatures are we, that cannot make good claim nor title before God, to the apparel upon our backs, nor to the meat we put into our bellies? nay, of our selves we have not right to the breath we draw in at our nostrils. And out of question this is the state of every natural man, though he be never so great a monarke in the world, while he is out of God's kingdom, wanting righteousness and regeneration by Jesus Christ. Secondly, this also must persuade everyone of us, to put in practice the former instruction, endeavoring above all things to get God's kingdom for our selves; for till we have part herein, we can have no sound comfort in the use of God's creatures, which necessarily serve to our temporal life. This reason alone, if there were no more, should spurr us on to all diligence in this duty: what shame and grief is it to eat our bread in the sight of God, as thieves and usurpers do in the sight of men? and therefore let us give no rest unto our souls till we attain to some good assurance in this blessed estate. The way we must remember, is by true conversion and regeneration; and we shall discern our selves to be regenerate, by these fruits of the spirit in us; to wit, I. A true touch of conscience for our sins, both original and actual. II. A godly sorrow and grief of heart for offending and displeasing God by our transgressions. III. An earnest desire, or true spiritual hunger and thirst after Christ and his righteousness, testified by our constant and diligent use of those means, the word, prayer, and sacraments, wherein God gives grace and assurance of mercy. IV. An unfeigned turning unto God from all sin by new obedience, having a constant purpose of heart not to sin, and a godly endeavor in life to please God in all things. These are the marks of the new creature, who hath true title to God's kingdom; which we must labor to find in our selves, for our comfort in the use of God's creatures: and if we find them in us, our title is good, not only to his creatures, but to his kingdom, notwithstanding our own unworthiness by our former iniquities.

IV. In this, that temporal blessings are dependants on God's kingdom, we must learn contentation and patience in all temporal losses whatsoever, though we loose friends, goods, lands, liberty, reputatiō, or life it self, yet we must not be overwhelmed with sorrow or grief; for if we be God's children, and retain his favor, the kingdom of heaven remains sure unto us: while a man's stock remains, though some appurtenances be taken from him, he counts himself well enough; and so must we in all worldly losses, while our title is good to God's kingdom. Herewith our Savior Christ comforts his Disciples, Luk. 12. 32. Fear not little flock, for it is your fathers pleasure to give you the kingdom. Now if God give us that with his favor in Christ, we may be sure he would give us all temporal blessings, if he saw▪ them to be good for us; for if he have given us Christ, how shall he not with him give us all things also?

Thirdly, this promise of Christ, to give his kingdom to them that seek it, and beside, to cast all temporal blessings unto them, if they seek his kingdom principally, doth notably commend unto us the bountiful goodness of God; for here we see he gives to his children more thē they ask or seek. And this bounty of God Paul expresseth as a ground of our praising God, Eph. 3. 20. To him therefore that is able to do exceeding abundantly above all that we can ask or think, according to the power that worketh in us, be praise in the Church, by Jesus Christ: where we must observe, that he speaks of God's ability to be bountiful, as brought into actiō in his children, so as he is not only able, but willing hereunto: and hereof we have daily experience in the blessings of God which we do enjoy, for when we pray for spiritual graces, God gives them unto us, and many temporal blessings also. This David confesseth, Psal. 21. 3. Thou diddest prevent me with liberal blessings: and Solomon found it to be true, who asking only a wise & vnderstading heart, received therupō riches & honor besides his wisdom, 1. Ki. 3. 13. And so did Jacob, who asking only God's protectiō with meat to eat, & clothes to put on; though he went out but with a staff yet returned with two bands.

Now the consideration of this bounty of God must teach us these duties; First, to beware of all sin, whereby we do offend and displease our God, who is so gracious and bountiful unto us▪ if our outward estate did depend upon others, we would then be careful so to carry our selves towards them, as that we would not willingly give them any offense, or cause of dislike; how much more ought we then to seek the continuance of God's favor towards us by all good behavior, seeing on him depends our whole estate both temporal and eternal? Secondly, to trust God with our lives, health, bodies, and all we have, for food, raiment, and protection, in the sober use of lawful means, for he is a bountiful God. Thirdly, to seek for help and succor from God in all distress and want, for he is bountiful; he giveth to all men liberally, and reproacheth no man, I am. 1. 5. and therefore we must be ready and forward to call upon him, and to make our moan unto him. Fourthly, to love so bountiful a God, yea to enforce our hearts to all duties of love towards him: Solomon saith, Every man is a friend to him that giveth gifts, Pro. 19. 6. but none is to be compared to God for the riches of bounty; & therefore our love to him should abound. Fifthly, to be thankful unto God for all the good things we enjoy; for whatsoever we have, comes from his bounty: and therefore we must say with David, What shall I give unto the Lord, for all his blessings are upon me, Psal. 116. 12, 13. In a word, we must labor continually in heart & life, to walk worthy of the Lord, & to please him in all things, being fruitful in all good works (as the Apostle saith) Colos. 1. 10.

Here Christ the third time repeats his commandment against distrustful care, propounded first in the 25. verse; In which often repetition, he intends to make us more careful and diligent, both to learn and practice the same. And hereto he also addeth a seventh reason to enforce and further our obedience, drawn from the daily grief & trouble which accompanies every day of our life.

The Exposition. Care not for the morrow: that is, for the time to come. This may seem a strange commandment, tending to patronage sloth & negligence; but we must know, that there is a double care for the time to come. I. A godly lawful care. II. A distrustful and inordinate care. The godly care is that, whereby a man provides for in the time present, such things as are needful in the time to come, & cannot then be provided: this lawful care we may observe in our Savior Christ, for he had a bag to keep provision for himself & his disciples, which Judas bare, John. 13. 29. and when Agabus foretold of a general famine, the Disciples provided aforehand, to send succor to the brethrē which dwelt in Judea, Act. 11. 28, 29. And thus may a trades-man provide for maintenance while his strength and sight is good, against the time of his age, wherein he may be unable to follow his calling. And thus do men in fit season provide for food and raiment. And we may provide today, that is, in the time present, for any needful thing, when tomorrow will not afford it.

The inordinate and distrustful care for the morrow, is that whereby men vex their minds, and turmoile themselves, to provide aforehand for such things as may well enough be had in the time to come: this parts and rents asunder the mind, as the word signifies: and this our Savior Christ forbids. It is indeed the common care of the world, and we may obscrue the practice of it three ways especially: I. When men provide so much worldly goods for themselves, as would serve for many families, or for many generations: there be many such gather-goods, which scrape together as though they should never die, and they scarce know any ende of their wealth. This practice our Savior Christ here forbids; If any in a land might seek for superfluity, it is the King, whom bounty at all times well beseemeth; and yet God forbade the King over his own people, to multiply overmuch his horses and furniture, his silver and his gold, Deuteron. 17. 16, 17. II. When men seek to prevent all losses & casualties, and so plot for themselves, that howsoever it go with others, yet they shall feel no want; though others sta • ue and go naked, they shall be full, and well clothed. III. when men provide or today and tomorrow together a forehand, when as the morrows provision may sufficiently, safely, and soon enough be made on it own day: This Christ doeth chiefly aim at, as crossing the practice of faith whereby we should daily depend upon his providence.

These words contain Christ's seventh reason against distrustful care: the effect whereof is this, every day of man's life hath care enough and grief sufficient, through the business that falls out thereon and belongs unto it, and therefore we are not to add thereunto another days care and grief, for so we should bring upon our selves more care and grief then needs.

The morrow, that is, the time to come, shall care for itself. Here Christ answers a question which might be made from the former commandment; for having forbidden care for the morrow, some might say; How shall we do on the morrow, and the time to come? Christ answers, This days care must be today, and to morrows care tomorrow, each day must have his own care: such care as is fit and needful for the time present must now be taken, and such things as are now needful must now be sought for: but such care as is fit to be taken in the time to come, must be put off to his proper time; and things then needful, must then be sought for, when their fit time salleth out: every time and every day must have his proper care alone.

In this reason we have a most notable rule for the well ordering of our lives: to wit; that every man must know the duties of his lawful calling, and how the discharge thereof will yield him things necessary and convenient from time to time, and so accordingly must walk therein; that is, doing only such duties diligently as the present time requireth at his hands, for the procuring of things then meet and needful; and so proceeding by dependence on God's providence, in such care and labor, as is fitting for the present occasion, time, and season: but for time to come lean on God's providence, respiting the care thereof till God require it at thy hands: The practice hereof Samuel enjoineth Saul, 1. Sam. 10. 7. When these signs (of establishing thee in the kingdom) shall come unto thee, do as occasion shall serve; that is, do the present duties of a king that lie before thee, without troubling and vexing thyself through fear or care of things to come, till God offer them to thy hand. And this should be every man's practice in his calling; and so should their present diligence testify their obedience, and clear thē frō presumption, & their respiting of future care till time require it, argue their faith in God's providence: and thus they should neither foolishly feed upon uncertain hopes, nor needlessly vex themselves with untimely cares.

The day hath enough with his own grief▪ that is, every day by reason of man's sins, hath trouble and grief enough, through that care and labor for provision which God thereon requireth at our hands: and therefore we should let every day content it self with his own care, and not add thereto another days grief.

In this branch of the reason, Christ sets out the continued misery of man's natural life; Jacob said to Pharaoh, The days of my pilgrimage have been few and evil, Gen. 47. 9. And Job saith, Man that is borne of a woman is of short continuance, and full of trouble, Job. 14. 1. But our Savior Christ here goes beyond them both, saying, Every day of man's life hath grief enough of his own. This being well considered, may teach us these things: I. To walk in our callings soberly, without entangling our selves in worldly cares; for the daily discharge of the duties of our callings, will bring sorrow and grief enough upon us, we need not to add thereto by our carking care; for the more we care, the more miserable is our life. II. To labor to withdraw our hearts and to estrange our affections from delight in the things of this natural life, or in this life it self, for it is full of grief; and therefore we must so walk in our callings, that we may wait for a better life in heaven, where we shall have freedom from all sorrow and grief. The good prophet Elijah was weary of his life by reason of the miseries of it, through the calamities of the time; and therefore entreats the Lord to take away his soul, 1. King. 19. 4. And Paul cries out, one while upon the miseries that he felt through the body of death, that was in him, Rom. 7. 24. and at another time, desires to be dissolved, and to be with Christ, Philip. 1. 23. not simply, but because there was freedom from all sin, and the miseries thereof. III. Every day to commend our selves in souls and bodies, and all that we have, morning and evening, to the blessing and protection of God; for each day and night hath grief enough, by reason of our sin, which of our selves we cannot undergo without the help of God. When our Savior Christ was to die upon the cross, he commended his soul into his fathers hands, Luk. 23. 46. And none of us have assurance of our continuance in life, but though we be well in the morning, we may be dead in the evening; or alive at night, and dead in the morning: and therefore we must not forget the practice of this duty: David did it in the time of trouble, though he were in health, Psal. 31. 5. and though we were free from peril of death, yet our daily vexations should move us hereunto; for who can learn any good thing without labor and pain? who can do a good work without let or opposition? If we would repent, we are either clogged with corruptions, or overwhelmed with temptations: and if we seek to walk in new obedience, we have the world, the flesh, and the devil, all endeavoring to turn us back to our old course in sin. So that if we would either avoid evil, or do good, or support with some comfort our daily vexations, we must commend our selves, and all ours, into the hands of God every day. And thus much of this reason, and of Christ's dehortation from distrustful care.

I N these words, and so forward to the end of the fifth verse, is contained the sixth part of this sermon of our Savior Christ, concerning Judgment; and it consisteth of three parts: first, a commandment, Judge not: then certain reasons of the commandment, in the words following, to the 5. verse: and thirdly, a remedy of evil and rash judgment, in the 5. verse.

Touching the commandment, Judge not] The meaning. This commandment forbids not all kind of Judgment, but must be restrained to unlawful Judgment; for there be four kinds of lawful Judgment, two whereof be public, and two private. Of public, the first is civil Judgment, belonging to the civil Magistrate, who is to inquire into the manners of men, and according to the good positive laws of the country to give judgment, either in punishing offenders, or rewarding them that do well. The second kind is Ecclesiastical, belonging principally to the minister, who in the public dispensation of the word judgeth men's manners, by reproving and condemning their sins, whether they be thoughts, words, or actions. In this sense the unbeliever is said to be judged, when his thoughts & actions are controlled by the word, 1. Cor. 14. 24. and thus Noah judged and condemned the old world, Heb. 11. 7. Of private lawful judgment, the first is private admonition, whereby one man doth in Christian and loving manner, reprehēd another for his sins, and thereby judgeth him: this is also commanded in the word of God, and therefore it is not here forbidden. The second is just dispraise, when the gross faults of notorious persons are reproved and condemned for this ende alone, that others may take warning thereby: thus Christ judged the Pharisees both for life and doctrine before his Disciples, calling them Hypocrites, that said, and did not: and their doctrine leaven: and that most justly and wisely, that his Disciples and others might beware of them: and thus he called Herod a Fox, so discovering his subtlety, for the admonition of others.

The thing then here forbid̄, is rash judgment, which one man doth unjustly give of another; and the reason why we so understand this place, may be drawn from the 3. verse, where instance is given of the judgment here forbidden, in a quick espiall and sharp censure of small faults in others, not seeing far grosser and greater in our selves: also Saint Luke setting down this same prohibition, Judge not, expounds it in the next words, by condemn not: which must be understood of rash censure, as is plain by S. Paul, Rom. 2. 1. In that thou judgest another, thou condemnest thyself, because thou doest rashly condemn him of that whereof thou thyself art guilty. Now that we may better know the thing forbidden, first I will show what rash judgment is, and in the second place make known the common practices thereof. For the first:

Rash judgment, is when of an evil mind we judge amiss of others, for some evil ende. In this description, first observe the root and ground of all rash judgment; to wit, an evil mind, whereby we love our selves too well, and want the love of our neighbor: This we testify, by being sharp sighted, to pry into the lives and behavior of others, and are blind as beetles to see into our selves: as also by giving our selves exactly to censure other men's sayings and doings, and with delight to hear their faults ripped up; but for our own courses, we would not have them called into question nor controlled. Secondly, here note the manner of rash judgment, which is to judge amiss of others: and this they do which judge of other men's persons and doings without a calling, or urgent necessity: secondly, which give out sentence of men's doings, but not according to the law of charity, which binds a man to judge and say the best of others always, so far forth as may stand with good conscience, and the word of God. Thirdly, here note the ende of rash judgment; for as it is ill grounded and guided, so it aims not at the reformation of the party, nor the detestation of sin in our selves and others, but is directed to some wrong ende: as first, to testify our hatred of the party, and desire of revenge: secondly, to delight our selves with the faults of others: thirdly, to defame our neighbors, and to bring them to an ill name, that our names may bear away the praise without comparison: and lastly, that we may seem more holy then others, by being much in censuring sin in others.

The practice of rash judgment consists in two things: first, the evil mind of man prepares matter of wrong judgment: and secondly, gives sentence accordingly of the sayings and doings of men, and likewise of their persons. For the first, the evil mind prepares matter of rash judgment thus; it sets it self to pry and inquire narrowly into the lives and behavior of men, and to see if it can find any matter in word or action worthy reproof: Indeed there is a virtue whereby one man doth observe another in his ways, but that is directed to a good ende; namely, to rectify and reform him in his wants, and to further him when he doth well: but for one man to observe another for this ende, to find out matter of defamation and reproach, is a fault directly forbidden by our Savior Christ in this place. Secondly, when matter is found, the evil mind accordingly gives censure: this censure is given, first, of the persons of men; then of their speeches and actions. Rash censure of men's persons, is when a man thinks otherwise of the person of another, then in conscience, and by God's word he ought to do. Example of this we have in Satan, for when the Lord commended Job for his fidelity, Satan tells the Lord, that Job indeed served the Lord, but it was only for his own profit, for (saith he) withdraw thou thin • hand from him, and thou shalt see, whether he will not curse thee to thy face: This then we see is a devilish practice, and ought to be far from everyone of us. We must remember what an ancient Divine hath taught heretofore, that there are three things exempted from the judgment and censure of men; the Scriptures, the Counsel of God, and the condemnation of any man's person.

Rash censure of men's speeches and actions is given many ways: I. When things are well done, to carpe and cavil at them without any just cause. Thus the profession of Religion at this day, is accounted of many to be but counterfeit holiness, and the due obedience to the moral Law is nicknamed and termed preciseness, and the professors thereof called Puritans and Precisians, for this cause only, that they make conscience of walking in obedience to God's law. II. When actions or speeches indifferent, are taken in the worser part. Thus was David's kindness ill accepted of Hanun king of Ammon, when David sent his servants to comfort him after the death of his father: for his Nobles told him and persuaded him, that David sent not unto him, because he honored his father (though David undoubtedly sent with an honest and upright heart) but as it were craftily to search out the city, and to spy it out, and to overthrow it. Now hereupon David's servants were badly entreated, and shamefully sent away; whence grew the war that ensued between them. III. When upon light occasion and vncerten reports, we suspect and surmise evil of our neighbor: suspicions indeed are sometime good, being conceived on a good ground, and retained for a good ende; as to beware of the party and of his evil: but when they are conceived upon light causes, and for some sinister respect (as the common practice is, upon no good ground to conceive most badly) this is rash judgment. IV. When we see any want in our neighbors speech or behavior, to make it worse then it was meant, or then indeed it is. V. When we spread abroad and publish the wants of men, to defame them, which might better be concealed, and in conscience and charity ought so to be. VI. When we speak nothing but the truth of another, but yet withal do insinuate thereby some evil of the party into the hearts of the hearers. This practice is as pestilent and dangerous, as any of the former. Thus Doeg told Saul of the fact of Ahimelec unto David, how he gave him victuals, and the sword of Goliath, which was true: but withal he did therein insinuate, that David and Ahimelec intended conspiracy against Saul. And this telling of the truth in that sort, cost the lives of fourscore and five persons, that wear the liuen Ephod, as we may read, 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII. When in hearing the word preached, and sins reproved in the congregation, some hearers misapply the same▪ as for example, the minister reproves the sin of swearing, of drunkenness, or any such sin: then someone gultie hereof, doth not only surmise, but also break forth into this speech, Now the preacher means me: he speaks this of me: he censures my facts and speeches; hereupon follows spite and malice against the person of the minister, and also rash censuring and condemning of his ministry. They also sin in this kind, that apply the reproofs of sin to the person of others: as when they say, now such a one is touched: there is a good lesson for such a one if he would learn it: yea others go further and say, now the preacher means such a man; now he speaks against such a man: but▪ this also is rash judgment in hearing of the word: they misconceiue of the purpose of the minister, for his manner is not when he standeth in the room of God, to rip up the secrets and lives of some particular hearers; but to deliver the will of God concerning such and such sins unto all: it is the power of the word, not the mind of the preacher, that causeth: it to touch thy conscience: and therefore everyone ought to apply the word unto his own heart, and not to lay it upon others, or else take it to be spoken of himself for his disgrace: for it is to misapply the word, and to judge amiss of the preacher: and this is a common sin, which is the cause why many men reap so little profit by the word preached as they do. The VIII. practice of rash judgment is, when in towns and cities some persons are wrongfully reputed and taken for witches: this is as common a sin throughout the world as any of the former: one man will say, such a one is a witch, because he in conscience is so persuaded; and yet the ground of this persuasion is nothing but his bare conceit. Another man saith, such a one is a witch, because a wise man or a wise woman hath so reported of him or her: and yet this testimony is but the testimony of the devil, who is a liar, and the father thereof: if he tell truth, it is with purpose to deceive. Again, another is judged to be a witch, because coming to a man's house to borrow something, and being denied thereof, he tooks it unkindly, and thereupon gave these or such like threatening words; it had been as good you had lent it me, or, I will meet with you: and hereupon someone in the family fell sick, or some cattle died, and other things did miscarry. It is no question, but witches be too rife among us, and ought to be sought out and severely punished; and there be lawful ways of convincing a witch: but upon these bare presumptions to judge any one to be a witch, is an unchristian practice of rash judgment: for why may not the hand of God befall thee in visiting someone in thy family, or in the death of thy cattle, as well as the annoyance of the witch, after some hard speeches of another. A witch therefore must first be lawfully convinced, and then judged to be a witch, and not before. This thing especially Iurers ought to look unto; else if they have but the ordinary discretion of common people, to judge one for a witch upon these presumptions, they may easily defile their hands with innocent blood. Thus much for the sin of rash Judgment, and the practices thereof, which are condemned and forbidden in this place.

Now because it is so common a sin in all places, and with most men counted no sin: for the common talk in all meetings is of other men, and self-love makes the heart glad to hear other men's faults ripped up, yea this sin will take hold when other sins leave a man, which caused Christ to forewarn his Disciples hereof in this place: therefore it is our duty to labor and strive the more earnestly to be purged from this evil mind, and preserved from these evil practices of rash judgment: for which ende let us lay to our consciences the reasons following. I. The practice of rash Judgment cannot stand with Christian charity: for charity binds a man to walk in love, and love suspecteth not evil, but thinks the best always, and if it be possible, thinks well of all. II. When thou seest a man speak or practice any evil, for which thou beginnest to think hardly of him, then consider well of thine own self, how thou hast both that and all other sins in thee, if we regard the root of sin, and therefore do not rashly condemn him for his fact, because thou thyself hast done the like heretofore; or else in time to come mayest do the like or worse, then he hath done whom thou now condemnest. III. Consider that God the father hath committed all judgment unto his Son: who now executeth public judgment by the Magistrate in the common-wealth, and by the Minister in the Church; and private judgment of admonition, and just dispraise, by them whom he calleth thereunto: if therefore thou judgest another, not being called thereto, thou thrusteth Christ out of his office, and robbest him of his honor, which is a grievous sin, and cannot be unpunished. IV. Consider also that thou art unable, whatsoever thou art, to judge aright of other men's actions, being ignorant of many circumstances thereof: for thou knowest not with what mind, or to what ende the action was done: thou knowest not the cause why he did it, nor the state of his person, nor manner of his temptation thereto: and therefore why judgest thou rashly of him. V. He that gives rash judgment of another, is worse then a thief that steals away a man's goods: for he robs him of his good name, which (as Solomon saith) is to be chosen above great riches, Prov. 22. 1. Again, riches may be restored, so cannot a man's good name being once blemished in the hearts of many. Again, a man may defend himself from a thief, but no man can shun another man's evil mind, or his bad tongue: nay the backebiter is worse then a murderer, for he killeth three at once; first, his own soul in thus sinning: secondly, his neighbor whose name he hurteth: and thirdly, the hearer who receiveth this rash and iniust report: and for this cause the slanderer is numbered among those that shall not inherit the kingdom of God, Psal. 15. 3. 1. Cor. 6. 10. and the Apostle chargeth Christians to account of such railers as of persons excommunicate. 1. Cor. 5. 11.

Here some will say; if we may not give our opinion of others freely as we have done; what must we do when we have occasion to speak of them? Answ. Thy carriage towards others must be according to these rules: I. If thou know any good thing by the party of whom thou speakest, when thou hast occasion, think and speak of that: if thou knew evil by him also, conceal it from others; and if thou mayest, admonish the party thereof: or else tell it to those who have authority to correct his faults; and thus shalt thou win thy brother. Some will say, I do indeed sometime censure my brother for his faults, yet only in detestation of his sin; I love the party never the worse; and I only do it to some private friend that will not tell it again. Answ. But this excuse, and all such like are frivolous: no color of good intent can excuse rash judgment: if thou lovest him, why doest thou make known his fault to another, for love covereth a multitude of sins? And if thy conscience answer, it will tell thee that either ill will to the party causeth thee so to do, or self-love, whereby through his defamation thou thyself seekest to be advanced above him in the thoughts of others. In thy censuring therefore look to thine heart, whether malice move thee not thereto: and take heed to the end also; for if it rise from a bad ground, or tend to a wrong ende, the whole action is naught. II. Duty. We ought to think as well of every man, as possibly we can, yea of our enemy & of his actions: for love thinketh not evil; and in the practice of love towards our enemies we become followers of God, Math. 5. 44, 45. III. Duty. If thou mark thy neighbors life and behavior, do it for this ende to withdraw him from sin, and to further him in well-doing. Lastly, in all thy societies and dealings with others, labor either to do them good, or to receive good from them: and by this means thou shalt eschew the sin of rash judgment.

Here two questions may be moved concerning rash judgment, and that necessarily, because surmises will arise upon very small occasions.

I. Quest. When may a man doubt or suspect evil of another? Ans. In all suspicion recourse must be had to the ground thereof, whether it rise of just and sufficient cause or not. A sufficient cause of suspicion is that, which in the judgment of wise men, being well considered with all the circumstances thereof, is judged sufficient: and on the other side, that is insufficient which wise men well waying with the circumstances thereof, do judge insufficient: if then the cause of suspicion be thought insufficient in the judgment of the wise and godly, we must suspend our suspicion: as thus; suppose some evil is reported abroad of such a man; as that he is a thief, an adulterer, or such like: yet this fame riseth only of someone man's report, which because it may proceed from an ill mind on a private grudge, we are not to yield thereupon to suspect ill of the party: this report may well cause us to search further into the case, and move us to look unto our selves that we be not hurt by him. But if the cause be thought sufficient in the judgment of those that are wise and discreet, then we may without offense or breach of conscience, yield to suspect and judge evil of another.

II. Question. How may we give upright judgment of all men with whom we live and have to deal? Answ. This is as necessary to be known as the former, for as we are prone to think ill, so we are also forward in judging rashly: therefore there are three things required in the judging of others. First, we must have recourse to the cause of our judgment: for if the cause be insufficient, then our judgment is rash and unlawful. Before the Lord brought upon the world the confusion of languages, he is said to go down among them, to see their fact, Gen. 11. 6. & before he destroyed Sodom and Gomorrah with fire & brimstone, he is said to come down from heaven to see whether they had done according to the cry that was come up to the Lord. Gen. 18. 21. whereby the Lord would teach us, that before he enter into judgment with any man, or any people, he first takes good consideration of the fact, which causeth his punishment.

Secondly, we must have authority and warrant by calling to give judgment, or else something which is answerable thereto, though the judgment be private: as to give admonition or just dispraise; yet without a calling we must not do it: he that giveth judgment must be able truly to say, the Lord hath called me thus to do. The Magistrate, the Minister, the master, and every superior hath authority to judge those that are under him: and for private men in private judgment, though they want this authority by calling, yet if they have that which is answerable hereto, that is, the affection of Christian love; so as they can say with Paul, the love of God constraineth me, then they may judge.

Thirdly, we must always have a good ende of our judgment, as well as a good beginning: that is, the reformation and amendment, not the defaming of our brother. And these three concurring in all hard speeches, they cease to be rash and unjust censures. John the Baptist calls the Pharisees and Sadducees, a generation of vipers, Matth. 3. 7. our Savior Christ calls them hypocrites, and painted tombs: and Herod, a fox: the Prophet Isai calls the Princes and people of Judah and Israel, Princes and people of Sodom: and the Apostle Paul calls the Galatians, fools, Gal. 3. 1. and the Cretans, liars, evil beasts, slow bellies, Tit. 1. 12, 13. All which are hard speeches, but yet no slanders; because they had all of them a calling so to do: and likewise did this on good ground, and for a good ende.

Thus much for the commandment. Now follow two reasons to induce us to make conscience of rash judgment. The former is laid down in these words: That ye be not judged. And it may be framed thus:

The second part is understood, but yet necessarily collected. The conclusion is the commandment it self, Judge not.

This reason doth afford unto us two instructions. I. It giveth us a taste and view of our own natural pride and self-love: for when we hear God dishonored by sweating, or our neighbors name defamed by slandering, we are not only not grieved, but oftentimes are the cause thereof, and take great delight therein, especially in hearing other men's faults ripped up to their disgrace: but yet we can in no sort brook or suffer our own good name to be called into question: if our selves be ill spoken of, we are presently filled with malice and envy, and cannot be at rest till we be requited or revenged: nay, though we be in a good manner admonished of our fault, even in love, and after a friendly sort, yet we can very hardly brook it; though the party admonishing make known unto us, that he doth it only for our good, without all purpose of disgrace unto our persons.

II. Instruct. Here also our Savior Christ affordeth unto us a notable way whereby we may come to the knowledge of our own sins, and of the heinousness thereof. When we behold sin in our selves we hardly judge it to be sin: we must therefore look upon our own sins in the person of others, and learn to judge of it in our selves as we judge of it in others. When we consider of rash judgment in others against our selves, we count it a vile and grievous sin, yea odious and intolerable: and in like sort ought we to think of rash judgment in our selves towards others: and so for every other sin in our selves, we ought to judge of it, as we do when we see it in the person of others against us: otherwise if we look only to our selves, we shall sooth up our selves in sin, making great sins, little sins; and small sins, none at all.

This verse contains a double confirmation of the former reason, drawn from the event. The first, in these words, For with what judgment ye judge, ye shall be judged: as if Christ had said; If ye judge men rashly, then men again, by the appointment of God in his wisdom and providence, shall accordingly give rash judgment upon you: but if ye judge men righteously, then men again, by God's appointment and providence, shall judge well of you: for so I take the words to be meant of men's judgment by God's appointment in his providence, and not of God's judgment immediately.

Now in this proof, first, we may observe one true and main cause of that personal defamation which is common in the world, and it is to be found in the person himself that is defamed; he hath rashly and unjustly censured others, for which God in his providence, doth most justly cause others to defame him again: so as men themselves do most of all wound their own good names, and by their bad carriage toward others, justly cause their own disgrace. In regard whereof we must learn; first, to set a careful watch before our mouths, to keep the door of our lips, governing our tongues by the word of God▪ for when we censure others rashly, we do procure judgment unto our selves. Secondly, to be patient under the rash censures and slanders of others. For we must think, that we our selves have heretofore done the like to others: and therefore it is justice with God to reward us in the same kind, wherewith we have wronged others. This is Solomon's counsel, Give not thine heart to all the words that men speak, least thou do hear thy servant cursing thee: for oft • imes also thine heart knoweth that thou likewise hast cursed others.

Secondly, in this proof we may also observe the right way how to get and keep a good name: to wit, by judging others with Christian judgment, carrying a charitable opinion of everyone, speaking the the best of them in all companies, so farforth as we can with good conscience, and never judging hardly of any, till we be indeed lawfully called thereunto, having a good ground for our action, and doing it for a good end: If thou wouldst live long, (saith the Prophet) and see good days, refrain thy tongue from evil, and thy lips that they speak no guile; that is, speak not evil of any man though thou know ill by him, till thou be lawfully called thereto.

Thirdly, from the consideration of this providence of God, whereby he ordereth and disposeth, that defamers of others shall be rewarded in their kind, and that by others; we may gather, that God knows every unadvised thought of the heart, and every rash censure which we speak or think of others; else how could this be true, that rash Iudgers shall be so rewarded in their kind, seeing men may cōceale their thoughts, and many times their words from the eyes of men. To this purpose Solomon admonisheth, not to curse the king, no not in thy thought, nor the rich in thy bedchamber, for the foul of heaven shall carry the voice, and that which hath wings shall declare the matter. And this must teach us to make conscience of all our speeches and thoughts that concern others, yea then when we our selves are judged. When David was railed upon by wicked Shimei, he stayed himself with the consideration of this, that God knew it, and had appointed Shimei to curse David. 2. Sam. 16. 10.

Lastly, here it may be doubted howe God can be cleared from the guilt of rash judgment, seeing in his providence he causeth it by his decree. Answ. Though he decree it, yet is he free from the fault thereof: for first, he decrees it not to be the cause thereof himself, but to permit it among men, leaving them to be the authors thereof: secondly, he decrees to dispose of it well, and to order it as a just punishment of the rash judgment of others, and so in no sort is the cause of the evil in rash judgment; howsoever he dispose hereof for the just punishment of offenders in this kind.

The second confirmation of the first reason is contained in this parable, which tendeth to the same ende with the former sentence: And with what measure you mete, it shall be measured to you again: That is, the Lord hath ordained that men shall be rewarded in their kind, like for like. Hence we may observe this rule of God's justice in the punishment of sin: namely, to reward men in their kind, punishing them in the same things wherein they offend. David sinned by committing adultery with Bathsheba, the wife of Uriah; and God by way of punishment raised up evil against him out of his own house in the same kind: for his own son Absalom deflowered his fathers cōeubines in the sight of all Israel, 2. Sam. 12. 9. 11. & 16. 22. And experience shows, that blood will have blood; for though the murderer escape the hands of the civil Judge, yet the terror & vengeance of God doth ordinarily pursue him to destruction. A notable example hereof we have in the holy league (as it is called) but indeed the bloody league; wherein the enemies of God's grace and truth did confederate themselves to root out true religion, and the professors thereof from off the earth: but the Lord hath rewarded them in their kind, and turned their own swords against thenselves, causing them to spoil one another; according to the prophesy of Isai, Woe to thee that spoilest, and was not spoiled: and doest wickedly▪ and they did not wickedly against thee: when thou shalt cease to spoil, thou shalt be spoiled. Isa. 33. 1.

This rewarding justice of God well observed, doth discover unto us, yea and denounce a fearful woe, not only against all those that give out rash judgment of others; but against all userers and oppressors, who met • out hard measure unto others, even cruelty without mercy: but so shall they be served again. God's heavy hand hath heretofore lain sore upon this land for many years in dearth and sca • fitie, which also in some sort hath been made more grievous upon the poor by hard hearted rich men, who are like to great fishes that devour the lesser: for they grind the faces of the poor, and pluck off their skins from thē, and their flesh from the bones by their wicked covetousness, yea doubtless their cruelty costs many a man's life. Some in higher place by inclosing▪ and racking of rents: others of meaner sort, by ingrossing and withholding the commodities of the land frō the common good, till a time of dearth come, wherein (as the Prophet saith) they may make the Epha small, and the Shekel great; that is, sell little for much, lessening the measure, and enhauncing the price. And indeed such a time of dearth is the worldlings day, wherein they do enrich themselves by the spoil of the poor: but they must know that a fearful woe belongs unto thē: for the like merciless measure shall be measured to them again; and when they cease to spoil, then shall they be spoiled: for when the hand of God is heavy upon the poor, then no doubt is vengeance preparing for hard hearted rich men, who increase the same. The Lord forbiddeth to trouble the widow or fatherless child: Exod. 22. 22, 2 • . &c. for if thou vex and trouble such, and so he call and cry unto me, I will surely hear his cry: then shall my wrath be kindled, and I will kill you with the sword: and your wives shall be widows, and your children fatherless. This is God's word, and it must stand. The Lord himself foretold that towards the latter day, iniquity should abound, and charity should wax cold: & are not these the times whereof Christ spake? for what power hath the Gospel to withdraw men's hearts from iniquity? and when was there ever less charity then is now? well, these are forerunners of greater judgments; and therefore in the fear of God, let us make conscience of this and all other sins even in consideration of this, that the Lord will pay us home in that kind wherein we offend.

These two verses contain a second reason to enforce the former commandment against rash judgment. The meaning of the words is this: Why seest thou that is, upon what ground, forwhat cause, and with what conscience seest thou. And so in the 4. v. How sayest thou that is, with what face, with what honesty and conscience sayest thou. So much these interrogations how, and why, import. Seest sight, here is not a light or sudden beholding of the mote, but a seeing with attention, a serious and considerate observation thereof. A mote the word used in the original, may as well be translated a straw, or a piece of a straw, as a mote, as it hath been in former times; for it will bear ei • her translation: yet the word beam, seems rather to have reference to a straw, then to a mote: but which way soever it be taken, it signifies small and little sins, as sins of ignorance and infirmity, such as the best Christians do commit, & cannot be free from in this life. Again, it signifies supposed sins; such as are not indeed sins before God, but only in his opinion that gives rash judgment. And perceivest not this perceiving is properly an action of the mind, standing in consideration and thinking, which follows after seeing. Thus the word is used, Luk. 12. 27. Consider the lilies of the field; that is, look upon them, and then consider well thereof in your mind. And, I am. 1. 23. He that hears the word, and doth it not, is like unto a man that BEHOLDS his natural face in a glass: that is, to one that sees and considers of his shape. So that Christ's meaning is, as if he had said, It may be thou seest, but why doest thou not well weigh and consider with thyself of the beam that is in thine own eye? By beam, is here meant great and notorious reigning sins in man's heart; such as wound the conscience, which are like unto a beam in the eye: which doth not only blemish, but quite dash out the fight. Some may here ask, in what sense this is spoken, seeing the eye is not capable of a beam? Ans. It is spoken by way of supposition, as if i • had been said; if it were possible that a beam could be in the eye, the rash censurers fault is as a beam in the eye: this kind of speech is usual in Scripture; If I could speak with tongues of Angels, saith S. Paul, 1. Cor. 13. 1. that is, suppose Angels had tongues, and that I could speak as eloquently as they. The words of the 4. v. are for substance all one with the former in the 3. The difference between them is only this; in the 3. v. Christ speaks only of rash judgment conceived in the mind; but in the 4. he speaks of rash judgment uttered in speech, How sayest thou to thy brother, &c. So that in both verses the words are a parable bearing this sense: with what face, honesty, or conscience, canst thou find fault with thy brother either in thought or speech, thou thyself being tainted with greater faults and offenses? And hence the second reason may be thus conceived:

He that hath greater faults, must not censure him that hath lesser:

But he that gives rash judgment, hath greater faults then he whom he censureth: And therefore no mā ought to use rash judgment. The proposition or first part is omitted: the Assumption expressly set down in the 3. & 4. v. whereupon the conclusion follows against rash judgment.

Upon this form of speech, How seest thou? why sayest thou? that is, with what face and honesty, and upon what ground? we may learn this instruction; that our speeches, yea our very thoughts must be conceived and uttered upon good ground, and in a good manner. Establish thy thoughts by counsel, (saith Solomon) and by counsel make war: teaching us to have direction from the word of God, for the ground and manner of our very thoughts, and for all our affairs. Our Savior Christ bids us take heed how we hear God's word: and Solomon would draw us to this heed & attention in prayer also; Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God: now that which they speak of divine exercises, is in this place by our Savior enlarged to every thought of the heart, & word of the mouth that cōcerns our brother.

Further, in these words, Seest thou; that is, with attention and consideration beholdest our Savior Christ acquaints us with a common fault wherewith our nature is generally stained and corrupted: to wit, that we are ouersharpe sighted into other men's lives and offenses: this appears in that men can easily discern small faults in others, and cannot see great offenses in themselves, nay whē they can find no just fault, yet they will make those faults which indeed be none at all. Example hereof we have in the Scribes and Pharisees, in their censures against our Savior and his disciples: they thenselves were hypocrites tainted with grievous sins, & yet they pried to find motes in Christ's • ies; for when he wrought miracles, cured the diseased, and did good unto all, they blamed him as a breaker of the Sabbath day, and as a companion of Publicans and sinners, though he conversed with them for their good: so they blamed his Disciples for eating with unwashen hands, and for plucking up the ears of corn on the Sabbath day to satisfy their hunger; and for their seldom fasting. This fault was in the Corinthians, who censured Paul and his ministry, for want of eloquence and excellency of words, which was in other Teachers among them, as may appear by his rebuking of them, 1. Cor. 4. And the Christian brethren among the Romans condemned one another in the observation of days and times, and in the use of the creatures of God, Rom. 14. which was nothing else but rash judgment. And this no doubt is a fault which reigns in our congregations, even among the better sort at this day; for deeply is our nature stained with this corruption, and so prone it is to this sin, that even they which have received true grace, can hardly abstain from the practices of rash judgment.

The consideration hereof must teach us these duties. First, to take knowledge of this corruption of our nature, and of the want of brotherly love in us; for why should we so soon spy a fault in another, but because we want love and charity to his person? We may consider the vileness of this practice by resemblance in some brute creatures, for we account most basely of those ravening fowls which delight in nothing but in filthy carrions; and such for all the world are these rash censurers, all their delight is in other men's faults, which makes them so sharp sighted to spy them out.

Secondly, when we are about to censure any man, we must (in regard of this corruption) suspect our selves, and our speeches, & call our selves back to a view and consideration of that which we are to speak; for ofttimes we see that which we ought not to see, and thereupon speak that which we ought in conscience to conceal. Physicians give this note of a frenzy, to begin to take up staws: Now when the mind looks not into it self, but pries into other men's actions, then no doubt it is not right, but is corrupt and infected with a spiritual frenzy, and therefore the danger of this disease must cause us to look unto our selves.

Thirdly, here we may observe a reason of the strange behavior of men in regard of sin; for this we may easily perceive, that men with open mouth will condemn those things in others, which they like and approve in themselves: now the cause hereof is, for that the affections do follow the mind, such as the mind is, such are the affections: and man's mind naturally looks outward, not inward, it sees very little faults in others, but will neither see nor condemn the same faults, nor greater in it self: nay, rather it causeth man to love those sins in himself which he detests in others. And therefore in the amendment of our lives, we must begin in our own hearts, and turn the eye of our mind inward, to see our own sins, and labor first to have our hearts touched with sorrow for them, and to hate them first in our selves, and then to proceed to hate them in others. It is a preposterous course, arising from the corruption of nature, to begin with the hatred and dislike of sin out of our selves.

II. Doctr. Further, here in this reason our Savior Christ makes a difference of sins: some are as motes, some as beams: every sin indeed is death and condemnation, and yet all are not equal, but far different in degrees▪ as some men are drowned in the channel and middle of the sea, some by the shore side, which places differ in depth and danger, though all is one in regard of death: some men endure damnation in deeper measure, some in lesser, yet both are condemned. But the Papists abuse these words, and would gather hereon a distinction of sins which God doth not allow; to wit, that some sins are venial, which deserve not death, and these are here called motes: some again are mortal, deserving death, and those are called beams: But the moto and beam are both mortal sins. A mote or a straw may sometime put out the eye, though indeed the beam be more forcible to dash it quite out: and so do small sins wound the conscience, and damn the soul, though greater sins do more deeply wound the conscience and plunge the same into hell: small and great sins, both destroy the soul, though in a different degree: the very mote is deadly sin, though in nature the beam be more mortal. This distinction they borrowed frō former ages, but abusing the primitive Church from whence they had it: for the ancient Fathers called some sins venial, not because they deserved not death, but because they were pardonable in regard of the censure of the Church, and did not incur the censure of excommunication: and those they called mortal or criminal sins which had the censure of excommunication passed against them: so that the Papists abuse both Fathers and Scripture in this distinction.

Thirdly, Christ naming the very eye, and not the face, or other parts of the body, would hereby give us to understand what is the property and scope of rash judgment: namely, to deface the very intention of his heart of whom censure is given. When David sent his servants to Hanun king of Ammon to comfort him after his fathers death; the Princes of Ammon told their lord, that David's servants were but spies that came to search out his city: thus they judged rashly of David's fact, and their intent was to corrupt the honest mind of David: persuading the king that David and his servants had another intent and end of their coming then they made known to the King. So that the rash censurer seeks to blemish the good mind and conscience of his brother. And hence we may well be warned to take notice of our natural corruption, how that without God's special grace we do plainly hate our brother; else we would never so suspiciously pry into his ways as to deprave his good meaning. We must therefore content our selves with the speeches and actions of our brother, and take heed how we deal about the eye; that is, with his intent and meaning; that we must leave to God, who only knows the heart: and for his actions & speeches (if it may be) we must always expound them in the better part: if we cannot defend a man's doing, yet we must excuse his meaning: if we cannot excuse his intent, yet we must think the best of his conscience: if we cannot excuse his conscience, yet we must judge it to be but a sin of ignorance: if we cannot so do, yet we must think that it was done in some grievous temptation, and that if we our selves had been in like case, we should have done far worse: we know not when God may give grace to men, or when he leaves them to themselves, and therefore in regard of the mind and conscience, we must comprimit our judgments at all times.

And perceivest not ] that is, though it may be thou seest it, yet thou dost not well consider of it. Hence our Savior noteth out a second main fault in man's nature to be thought upon; namely, carnal security, whereby though in some small measure men see their offenses, yet naturally they never think on them heartily & seriously as they ought to do: S. Paul saith, Awake thou that sleepest, signifying, that by nature we lie slumbering in sin: so as though we may sometime have a little glimmering thereof, yet we never thoroughly behold and consider them as we should: the Lord himself complains of this security in sin in his own people: No man saith, what have I done? Ier. 8. 6. This was the sin of the old world; they kn • w nothing till the flood came, Mat. 24. 39. it may be they had now & then some conceit thereof, but they thought not seriously thereon: now as the days of Noah were, so shall be the days of the coming of the son of man, in regard of security: and these are those days wherein we now live: for howsoever we sometime think on our sins, yet we look not on them with both eyes, as we do▪ on our neighbors faults. We must here be warned to take heed of this sin: for it is a fearful case either not to see our sins; or seeing them to pass them over without serious consideration. The Apostle saith, when men say, peace, peace, then comes sudden destruction: Now men do then most fearfully cry, peace, peace, unto themselves, when they either will not see their sins; or seeing them, do not well consider thereof in their hearts. We therefore must labor for this grace to have a clear sight into our sins, for without that we can never sorrow according unto God, nor repent unto life as we ought to do.

Why seest thou, &c. and how sayest thou to thy brother, ] In both these phrases consider how Christ would have all those which are to give judgment of the offenses of others, to be themselves without reproof and blame: else they are no fit persons to give censure of those that be under them. And therefore the Magistrate in the town and commonwealth, the Minister in the Church, the master in the family, and every superior in his place must labor to be unblameable: for if they be tainted with gross sins, they can never thoroughly purge them that be under them. A Minister (saith Paul ) must be unreproveable, 1. Tim. 3. 2. and so likewise the Magistrate, who is God's vicegerent, and every governor in his place.

Lastly, in both verses observe the condition of those that are given to rash judgment: namely, that of all men they are the worst: Christ makes them to carry beams in their eyes, when others have but motes or staws. The man that is given to censure others would seem to be of all men most holy: but the truth is, there is none so bad as he though he be a minister, yea be he what he will, nay the better is his place, the worse is his fault: & the more he is given to this sin of censuring, the worse he is, for the less he sees his own sins: nay, let him live unblameably before men, yet he hath a heart full of pride and self-love, and full of disdain toward his brother. And therefore let us take heed of this sin, even when it begins to creep upon us.

This verse contains a remedy against rash judgment: it depends upon the former verses as an Answer to a secret objection that might thence arise, for whereas Christ had said, Judge not: and why seest thou a mote in thy brothers eye, &c. some man might say, belike then it is not lawful to correct my brother by speech, and by reproof to seek amendment of his fault. To this Christ here answers; that he forbids not brotherly correction and admonition, but the evil, corrupt, and unchristian manner of giving admonition and correction; when as men take a preposterous course in censuring, and do not begin with themselves in the first place, but with their brethren: as if our Savior Christ had said, Hypocrite, thou hast greater faults then he whom thou judgest: and therefore if thou wilt take a right course in thy correction, begin with thyself, reform the great sins that be in thyself, and then shalt thou be fitter and better able, to correct and reform thy brother. So that these words contain two parts: 1. the remedy of rash judgment, Hypocrite, first pluck out the beam out of thine own eye: 2. the fruit hereof, which is true wisdom, to be able to discern aright of our neighbors fault, and also how it is to be cured, in these words, and then shalt thou see clearly to cast out the mote out of thy brothers eye. Of these in order.

The remedy against rash judgment, is for a man first to begin with himself, reforming first his own offenses: which because it is here propounded by our Savior Christ of set purpose, as a special remedy against this sin, I will stand a little to show how a man may cast out the beam out of his own eye. Hereunto four things are required: I. A man must turn the eye of his mind inward, and cast his cogitations towards his own life and conscience, that so he may see and know the principal sins of his own heart and life. To this purpose serveth the moral law, which is as a glass to let us see our main and principal sins, which be the beams in our eyes here meant. And for direction herein I will note out some special main sins, which be in all men naturally; and which everyone must well consider of, that will cast this beam out of his own eye. The first common sin of all men, is a guiltiness in Adams first offense; that is, his sin made ours by relation or imputation: for his eating the forbidden fruit was no particular or private sin, but the sin of man's nature: and everyone sinned in Adam that was to descend of him by ordinary generation: for though we were not borne when Adam sinned, yet by his sin we stand guilty of eternal death before God.

The second common sin, is a natural disposition and proneness to everything that is evil, and against God's law when occasion is offered, the sin against the holy Ghost not excepted: for the same corruption and proneness to evil which was in them that have committed this sin, is in all men naturally; the difference stands only in this, that all do not fall into it. And this proneness to evil is the second head of original sin.

The third common sin, is inward Idolatry: this is a most heinous sin, and may be thus perceived: Every man by nature takes his heart from the true God, and bestows it on some other thing: now look whereon a man bestows his heart, that thing he makes his God: and by nature we love our selves, our sins, and the world, more then God, and yield obedience to the devil rather then to the true God. The like may be said of our fear, joy, & delight, and of our trust and confidence, all which affections we set upon the devil, the world, and iniquity; yea upon the creature, forsaking the creator who is blessed forever: and he that sees not this in himself, hath idolatry as yet reigning in his heart.

The fourth sin is Hypocrisy, which naturally reigneth in all men, till grace expel it: This hypocrisy stands in this; when men are about any good thing, they are more careful to please God in the outward action, then with the service of the heart. Again, they seek more to please men then God. And lastly, they rather endeavor to perform the outward duties of the first Table, then of the second. This is a huge beam in every man's eye naturally, which each one ought to see in himself, as well as the former.

The fifth sin is pride, not outward in apparel, but spiritual inward pride of the heart, which stands in this; that a man thinks himself out of Christ to have in him some natural goodness, whereby he stands in God's favor, and hath in himself perfect love, and perfect faith: this sin all men will condemn, and yet it cleaves fast to every man by nature. The Church of Laodicea, Revel. 3. 17. said she was rich, and lacked nothing; whereas indeed she was poor, and blind, and naked. This inward pride poisons God's grace in the heart, it is a main sin, and the common cause of rash judgment.

The sixth sin is that particular sin or sins, wherewith everyone is most assaulted; for howsoever the corruption of nature doth infect all men alike, yet everyone that is of years shall find himself more troubled with some sins then with others, by reason that corruption is in part either removed or restrained in him. Wherefore everyone must enter into his own heart, and there search and see what be those particular sins, which most of all prevail against him, troubling his heart, and causing him to dishonor God. These be his beams which keep God's grace out of his heart, which we must labor to find out in our selves.

II. Duty. After we have some sight of these our main sins, we must in the next place labor to see them in our selves as beams, & to feel the weight thereof: for commonly we either see them not at all in our selves, or if we do a little perceive them, yet we see them not in their quantity as beams, but rather like motes or staws. Now we shall come to see these sins in our selves as beams in their just quantity: first, if we compare them with other men's sins, as with Adams first sin, for doubtless we have many particular sins in our hearts that be as great or greater then Adams sin was, considered in the fact; and yet by that sin Adam brought not only on himself, but on all his posterity mortality and destruction, the first, and the second death. Again, we shall come to see the grievousness of our sins, if we consider them in the punishment thereof; that is, subjection to all woe and misery, yea and to death it self in this life, and also to death eternal after this life, with the devil and his angels: this is the reward of every sin in it self. Thirdly, consider these thy sins, as they were laid upon the holy person of our Savior Christ, for which he endured not only outward bodily torments on the cross, but inwardly in soul apprehended the whole wrath of God due unto us for the same, which caused him to sweat water and blood, and to cry, My God, my God, why hast thou forsaken me. This being well weighed, will let us see that our sins are no motes, but huge and great beams, such as are able to crush us in pieces under the heavy wrath of God. Lastly, have recourse to the last commandment, which forbids the very first thoughts and motions in the heart, that be against our neighbor, and against God, though we never give consent of will thereto; nay, though we abhor the fact it self: as when we see our neighbors ox or his asse, to wish in our hearts, O that this were mine, though we detest the stealing thereof: now if this first motion be a sin deserving damnation, how heinous be the sins of our nature, and the transgressions of our life, wherein we have given full consent to rebel against God?

III. Duty. The third thing required to this casting out the beam out of our own eye, is that which is here intended by our Savior Christ; namely, to surcease to judge others, and to begin to judge our selves for our own sins; for if we would judge our selves we should not be judged, 1. Cor. 11. 31. Now we do then judge our selves, when in our own hearts we give sentence against our selves, and condemn our selves in regard of our own sins: Thus David judged himself, Psa. 51. 1. Have mercy upon me, O Lord, according to the multitude of thy mercies: as if he should say, Lord, one mercy will not serve the turn, so far have I plunged myself into hell by my grievous sins; but in the multitude of thy mercies do them all away. And in the words following, verse. 2. Wash me thoroughly from mine iniquity, he confesseth himself to be so deeply stained with the filth of sin, that a little washing will not serve. So when the Lord had spoken unto Job, and made him see and know himself, he cries out, Behold, I am vile, Job. 39, 37. and again, Now I abhor myself, and repent in dust and ashes, for those things that I have said and done, Chap. 42. 6. In such sort also did the Prodigal son judge himself, crying out, that he had sinned against heaven, and against his father, and was not worthy to be called his son, Luk. 15. 21. The Apostle Paul likewise confesseth against himself, that he was the head of all sinners, 1. Tim. 1. 15. And thus must we condemn our selves, and say with Daniel in his prayer for the people, chap. 9. 7. Open shame and confusion of face belongs unto us.

IV. Duty. After we have thus judged our selves, we must labor to break off, and to amend our former evil ways, endeavoring by all means, that sin may be abolished and weakened in us more & more: and this is indeed the removing of the beam out of our own eyes, that so we may be fitter to censure and reform others. Of this last duty the Apostle speaketh, Rom. 14. 13. Let us not judge one another anymore; but use your judgment rather in this, that no man put a stumbling block before his brother: that is, that he live without offense. These four duties ought everyone to practice: and to move us hereunto, first let us consider, that it is God's commandment in this place, that we should first reform our own selves. Secondly, that our state and case is fearful and miserable, without this reformation; if a man have but a thorn in his finger, he cannot be well till it be plucked out; what case then is he in, that hath a huge beam in his eye, the most tender part of the whole body: that is, hath his heart and conscience pricked with the sting of sin? and therefore it nearly concerns everyone to remove it. Thirdly, we shall never be able to judge aright of our selves, of others, or of the life to come, till we practice this duty: and therefore in the fear of God let us seriously set our selves unto it.

Thus much of the remedy it self; now follow two circumstances therein further to be considered: I. The party to whom the remedy is given; that is, an Hypocrite: II. When this remedy is to be practiced; First, pluck out, &c. For the party: by Hypocrite we must understand him, that in heart and speech is prone to conceive, and give rash judgment of other men's sayings and actions: and good cause there is why he is so called, for this man hath the sin of hypocrisy reigning in him, he desires to seem more holy then others, and therefore gives himself to censure others, that by debasing of others, he may advance himself: see this in the hypocritical Pharisee, I thank God that I am not as other men, extortioners, unjust, adulterers: or even as this Publican, I fast twice in the week, &c. Luk. 18. 10, 11. But they must know, that this censuring of others, is a fruit of hypocrisy, arising out of an hollow heart.

The second circumstance, is the time when this duty is to be practiced; namely, in the first place, First cast out, &c. Here then we have a notable direction for the manner and order of giving brotherly correction; It must begin with a man's own self, and ende in a man's neighbor: and by proportion, look by how much everyone is nearer unto us, so much the sooner must he be corrected and judged. If thou be a private man that art to give censure, first begin with thyself; then judge thy kindred; thirdly, thine acquaintance; and last of all, strangers. So a master of a family must first judge himself, then his own family, and after he may judge his friends and neighbors, and last of all strangers: and the like must every superior practice in his place. Now by this order to be observed in brotherly censure, we may easily see that the world is far wide in the practice of this duty, for everyone thinks well of himself, and also of his friends and acquaintance, and therefore spares them and will not censure them; but for strangers, them will he not stick to reproach and to condemn: but this is a preposterous course, swerving far from this direction of our Savior Christ.

And then shalt thou see clearly to cast out the mote out of thy brothers eye. This is the fruit of the former remedy; by curing himself first, a man comes to see clearly what his neighbors fault is, and how it is to be cured and amended. Where we may note, that out of the amendment of our selves follows a spiritual gift of judgment and wisdom, whereby we see aright how to reform our brothers fault. Hence I gather this general doctrine, that Right wisdom and understanding follows the reformation of our own hearts and lives. The beginning of wisdom is the fear of the Lord, Psal. 111. 10. that is, true wisdom and good understanding comes from a reverent awe of God, in regard of his word and commandment: so Psal. 119. 100. I was made wiser th • n the ancient, by keeping thy commandment: first David reformed himself, and then he became exceeding wise. As it is said of Manasseh, that when he repented and humbled himself, he knew that the Lord was God: and after Nebuchadnezzar was humbled, his understanding was restored to him, Daniel 4. 31. for, God teacheth the humble his ways, Psalm. 25. 9. The proud man is he that builds up his sins with posts and beams, and such a one the Lord will not teach; but him that plucks down these posts by amendment of his life, will the Lord instruct in the way that he should walk. Christ saith to his Disciples, Ye are my friends if ye keep my commandments: and to his friends will he make known all things needful that he hath heard of his father, John. 15. 14, 15. by all which it is plain, that right judgment follows true reformation of life.

Uses. I. Hereby we see how to come to understand the holy Scriptures read or heard; namely, by the amendment of our own lives: First, reform thine own heart and life, and then shalt thou have true judgment given unto thee, to be able in reading or hearing, to understand God's word, at least so much thereof, as shall be needful for thee: and doubtless, the cause why most men profit so little in the Scriptures, though they hear and read them much, is for that they look not to the reformation of their own lives and consciences, according to the word: Prov. 1. 23. Turn you at my correction (saith Wisdom) and I will pour out my mind unto you, and make you understand my words. The student therefore that must fit himself to get true understanding in God's word, for the edification of God's Church, must remember this direction, and labor first to pluck out the beam out of his own eye, and then shall he see clearly to read with judgment the word of God, and to discern the true way of everlasting life, for the good of God's people: but if thou come in thy sins, thou readest without profit.

II. Use. Again, wouldest thou know thyself to be the child of God? remember then to purge thy heart and life from all sin, for thence floweth true understanding, and thereupon God will certify thy conscience of thine election and reconciliation: but if thou suffer thyself to lie in sin, thou mayest long wait for this certificate, and yet never have it.

III. Use. Many men there be that will be of no religion, because there are so many and diverse opinions about matters of religion in the world; and therefore till some general Council have determined of the truth of religion, they will live as they do: but these men must know, that they take a wrong course: If they would come to know the truth of religion, they must first reform their lives; but while they live in sin, they can never see what is good, what is bad; what is truth, what is falsehood in religion. John. 7. 17. If any man will do my fathers will (saith Christ) he shall know of the doctrine, whether it be of God, or whether I speak of myself: where he plainly gives us to understand, that true judgment of religion comes from obedience unto God. This is the right way to reform an Atheist; first, to bring him to obedience. And in a word, whosoever thou art, that wouldest in thy calling, whatsoever it be, please God, and do good to others; first purge thine own heart and life from sin, and then shalt thou see clearly wherein thou failest, and how thou art to amend thy fault, and afterward to do good to others.

A II. general Point. Further, in this remedy our Savior Christ opposeth Brotherly correction, unto rash judgment; and withal, prescribes brotherly correction as a duty to be practiced among God's people. Touching this point, four things are to be considered: I. who is to correct. II. Who is to be corrected. III. What is to be corrected. and IV. In what manner. For the first: the party that must correct is a brother, that is, any member of God's Church; so it is said, Then shalt thou see clearly to put out the mote out of thy brothers eye: & Levite. 19. 17. Thou shalt not hate thy brother in thine heart, but shalt plainly rebuke thy neighbor▪ and not suffer him to sin: and Math. 18. 15. If thy brother sin against thee: that is, do thee any wrong; or else sin against God, and thou be privy to it: (for that sin may be said to be against a man, whereto he is priue, though the wrong be not against him because there is an offense given unto him:) Then tell him his fault between him and thee alone: that is, correct and admonish him privately. Again, every man is bound in conscience to save his brothers soul, which ofttimes may be done by brotherly correction; and for want thereof, many times the soul may perish: and therefore it is every man's duty to correct his brother; yet with this clause and caution, that just occasion be offered, and time and place observed; for there be certain particular exceptions, in which a man is freed from this duty, and all because there is no just occasion of correction offered: as first, if he be not certain of the fault committed, for all lawful correction, is of faults certainly and truly known. Secondly, if the party offending do repent for the ende of correction is to bring the offender to amendment. Thirdly, if there be no hope of his amendment, Prov. 9. 8. Repro •• e not a skorner: that is, such a one as mookes thee for thy labor. Fourthly, If it may in better manner, and to better purpose be performed by others, which for place and ability may and will more fitly perform it. But yet out of these cases, if just occasion be offered, everyone is to perform brotherly correction unto his brother.

Here I note one particular instruction; that not only the Minister of God's word is our Pastor, but even every brother after a son is a pastor, in regard that he must watch over the lives of his brethren for their good and amendment. It is the sin of our time, that everyone thinks he hath no charge laid on him in regard of his brothers life and estate: This was Cain's sin towards his brother Abel, he denied himself to be his brothers keeper: if any man sin, the common speech is, what is it to me? let them look to it whom it concerns. But this ought not to be, one man ought to observe another, & use also brotherly correction for the reformation of faults certainly known. This is a duty of love and mercy, tending to the good of our brother, and to the salvation of his soul: in conscience we are bound to relieve the bodies of our poor brethren that be in peril and want, much more then are we bound to look unto their souls, that they perish not for want of admonition. We must turn back our enemies ox or asse that wandreth, much more our brother from going to perdition.

II. Point. Who is to be corrected? out of whose eye is the mote to be taken? to wit, a Brother; out of thy brothers eye: By a brother here Christ meaneth not every neighbor, for that is every man; but everyone that is a member of that Church, whereof we are members, and professeth the same religion which we do, being admitted into the Church by the same sacrament of baptism, whereby we were admitted. This is plain in the exhortation of Christ, Math. 18. 17. If thy brother sin against thee tell him his fault, between him and thee: and so proceed (if he hear thee not) til he come to the censure of the Church: which were in vain if the party were no member of the Church. If any one that is called a brother (saith S. Paul) be a fornicator, covetous, &c. with such a one eat not, 1. Cor. 5. 11. and he addeth, what have I to do to judge them that are without? do ye not judge them that are within? Now here the former order must be observed; that first a man must correct himself, secondly his family and kindred, next a brother of the same congregation with him. And if good order be observed, he may admonish a brother that is a member of another particular Church; but beyond this we may not go, though we must carry our selves so to them that are without, that by our good conversation we may win them to God. And further this is to be known, that in the Church of God, authority and dignity frees no person frō brotherly correction; whereupon Paul bids the people of Colossa, to say unto Archippus their Pastor, Take heed to thy ministry, which thou hast received of the Lord, that thou fulfil it, Coloss. 4. 17. And hence we may learn this duty; when we offend in word or deed, we must submit our selves willingly to brotherly correction; we must not say, as one of the Israelites that strove with his brother, said unto Moses for reproving him, who made thee a judge and a ruler over us? but being faulty, we must submit our selves to the correction of our brother, though we be above them in place. It is better to hear the reproof of a wise man (saith Solomon) then the song of a fool, Eccles. 7. 7. It may be the song of a fool will more delight us, but sure it is, the wise man's reproof is far more profitable. This David testified, by desiring that the righteous might smite him, Ps. 141. 5. accounting it as a precious balm upon his head, which he would never want: yea, nature it self doth teach us this, that it is better to be reproved even of an enemy, then to be praised of a friend: according to that of Solomon, Open rebuke is better then secret love, Prov. 27. 6.

III. Point. For what is a brother to be admonished or corrected? not only for great offenses, but for lesser sins: we must pull out not only beams, but staws and motes out of his eye; for here lesser sins are as staws and motes to greater sins, which be as beams and posts. The reason why we must correct our brother for s • all offenses, is because every great sin hath his beginning of some little & small sin; & therefore it is a duty of brotherly correction, to cut off sin in the head, before it grow out to the full. Thus the Lord dealt with Cain, Gen. 4. 6. he reproved him for his wrath & malice against his brother, testified by his sad countenance, before he slew his brother; but Cain not yielding to the Lord's reproof, came at last to the grievous sin of murder.

In this third point we may take a view of that heavenly order which Christ hath left in his Church, for the reformation, not only of greater crimes, but of lesser sins; for there be many sins committed which cannot be corrected by the sword of the Magistrate, neither yet by the public censure of the Church; as lying, foolish lesting, & other offenses in behavior & attire; yet these will not Christ permit to be in his Church, & therefore hath provided brotherly correction to cut them off.

IV. Point. How is brotherly correction to be performed? Although the manner of brotherly correctiō be not here expressly set down, yet it is implied, where it is said, Then shalt thou see clearly, &c. I will stand a little to show how this duty is to be performed. In brotherly correctiō these things are required; 1. Christian wisdom to see clearly into the fault, & also how it is to be amended. The author to the Hebrews makes it the duty of every Christian to observe his brother: not for this end, to upbraid him with his faults; but that he may rightly discern thereof, & also know how to correct him. And here comes a common fault to be reproved, many are forward and hasty to correct their brethren, but yet it shall be upon bare rumors & uncertain grounds, they will not stay till they know the fault thoroughly and certainly, whereupon it comes to pass many times, that the reprover bears the blame; for the party reproved saith, there is no such matter, the thing is otherwise, & so the other becomes a rash censurer. 2. In Christian correction, there must be observation of fit circumstances; as time & place; else the good admonition may be less effectual. We shall see the practice of this in the word of God, Abigail observed a fit time to reprove her husband for his churlish answer to David's servants, and therefore told him not of it till his feast of sheep-shearing was ended, & the wine gone out of his head. 3. The manner of our brothers offense must be considered, whether it proceed of human frailty, or otherwise; if his fault proceed from human frailty, then Paul's lesson may be practiced, Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekness. The phrase there is borrowed frō Surgeons, who being to deal with a broken joint, will handle the same very tenderly; and so must they be dealt with in reproof, that sin of human fiailtie. Example of this mildenes in reproof we have in Nathan, who reproved David in a parable, and so brought him to condemn himself: & the Apostle Paul reproving the Co • inthians in the beginning of the first Epistle, doth include himself & Apollos in the same reproof, as though they had been guilty of the same crime, 1. Cor. 4. 6. And giving direction to Timothy how to carry himself in the Church of God, though he allow him to use rebuke & reproof, 2. Tim. 4. 2. yet he bids him, Exhort an Elder, therein giving good directiō for admonition: if the party be an Elder, though reproof be not unlawful, yet it is not so fit as exhortation: and the like mildness must be used toward all those that sin of human frailty. But if the offense proceed from willfulness and obstinacy, then the judgments of God must be denounced against them to drive them to repentance. 4. Everyone that is to correct another, must consider himself, and his own estate, knowing that of himself he may fall into the like offense. So Paul bids them that are to seek the restoring of such as are fallen, to consider thenselves, Galat. 6. 1. 5. Brotherly correction must be delivered with Doctrine and instruction: 2. Tim. 4. 1, 2. I charge thee before God, to reprove, exhort, and rebuke, with all long suffering and doctrine. He that will admonish, must first himself be resolved, that the thing done is a sin, then he must propound it to the party, as a sin out of God's word; and deliver the reproof, not in his own name, but in the name of God; so as hereby the party may know himself to have offended, and also say, that he is reproved of God himself rather then of man. This ought all superiors to practice, in correcting and admonishing their inferiors; they must not go thereto in rage, but in long suffering; nor rudely, but with doctrine, that the party offending may see his fault. And thus much for this duty of brotherly correction.

Hitherto the Evangelist hath set down the several heads of Christ's Sermon more at large; but from this verse to the ende of the Chapter, he handleth briefly the points which follow. This verse dependeth not upon the former, but herein our Savior Christ lays down a new point of instruction, directing his Disciples, and in them all ministers, unto that Christian discretion which ought to be observed in the dispensation of the word of God. And his direction is here propounded in a prohibition of giving holy things to dogs, or casting pearls before swine: which is enforced by a double reason, least they tread upon you, &c.

Now for the better understanding hereof, first I will speak of the words, because they are hard and difficult; and then come to the doctrines.

In the words four things are to be sought out. 1. What is meant by holy things. 2. What is meant by pearls. 3. What is meant by dogs: and 4. what is meant by swine. For the first, by that which is holy, we must understand, first and properly, the word of God, written in the books of the old and new testament, in his right and holy use; that is, read, dispensed, and preached: and consequently, by holy things, are meant the Sacraments, and Christian admonition. God's word is called an holy thing for sundry causes, but principally for these two; first, because it is holy in it self: and secondly, in effect & operation. It is holy in it self, because it is set apart by God, to be in the Church instead of his own lively voice unto his people, for the reucaling and determining of all things to be believed and done in his Church. In the old testament, God himself spake by a lively voice unto the Patriarchs, and after the giving of the Law, he gave answer to the high Priest at the Mercy-seat & yet we are not inferior to them, though we want that lively voice; for we have the written word instead thereof, which is answerable every way thereunto: for look what the written word saith, is as much as if the Lord from heaven should speak by a lively voice: and so consequently, it is to us instead of the Ark of God, a pledge of his presence. And thus it is holy in it self. Secondly, God's word is holy, in regard of operation; for it is the instrument of the spirit, set apart by God himself, to be the means whereby he sanctifies and reforms the hearts and lives of his children. And consequently, the Sacraments are holy things, for they are the word made visible; so likewise is Christian admonition grounded • pon God's word.

From this doctrine sundry duty 〈◊〉 to be learned; First, we are oft commanded in God's word, to draw near • v • • o God, to seek him, to fear him, and to walk before him in his pr ••• nce: how shall we do these things, seeing God is invisible, and in glory and majesty is in heaven? Surely we must consider the word of God, which is that holy thing set apart by God, to be instead of his own lively voice; & therefore we need not seek for him that is invisible, but we must have recourse unto the word, & labor to have it present with us in our hearts, in our lives, and consciences. Enoch walked before God, not only in regard of his infinite majesty, which though it be invisible, is everywhere present; but principally in respect of his word, setting that before him wheresoever he was. When we are commanded to fear God, we must know that that is done, not only when we stand in awe of his glorious majesty, but principally when we fear to offend God, commanding us in his word. The Apostle saith, that the holy Ghost dwells in our hearts: which must not be thought to be meant of that infinite substance of the holy spirit; but of the dwelling of the word, which is made effectual by the holy spirit: for saith ever hath relation to the word, & being believed, it dwells in the heart, & makes the spirit, which works by the same word present also. In which regard Paul saith, Now I live not, but Christ lives in me; which he expoundeth after, saying, I live now by faith in the son of God: because the word of Christ was present with him, and the grace of saith that lives by that word.

Secondly, seeing the word of God is of this holiness, we must learn to use the same publicly or privately, with all reverence, carefully sanctifying our selves thereunto. When the people came to receive the Law in Mount Sina, they were sanctified three days before; & the same preparation for substance, ought we to make before we hear the word of God: First, we must wash our hands in innocence, and then compass the Altar of the Lord: the word and sacraments are holy in thenselves, but not so to us, out of their holy use; and therefore if we would reap profit to our selves by them, we must prepare our hearts thereunto.

Thirdly, whereas the word is unto us the voice of God, & the means of sanctification; we may learn that in the congregatiō of God's people ordinarily, the pure word of God alone ought to be heard, without the mixture of the words of men, be they never so holy: for it is not said of the words of any man, that they are that holy thing. The Lord himself alone had the appointment of the making of the holy oil, which was to anoint the Kings and Priests under the law: neither might any man add anything thereto, though it were never so pure and good, nor make any oil like unto it: so likewise the trumpets that served for the Tabernacle to assemble the people, the Lord himself alone had the appointment of them; and none might use any other, though it were made of most pure gold. Had the Lord this care over his Sanctuary under the law, to take the appointment of these things to himself alone? and shall we think that the trumpet of his holy word, which now by his appointment soundeth in the congregation of the Saints, may admit a mixture with the words of men, human, or divine, be they never so holy? The ancient Church was far from this mixture: and therefore forbade the public reading of the Apocrypha, which yet are more excellent books then the writings of men published since the Apostles. But it is said, that they only find fault with this kind of preaching which cannot attain unto it. I answer, it is no point of the greatest learning to use the sayings of Fathers and Poets in preaching: and they which use it not, refrain therefrom, not because they cannot do it, but because they dare not mingle the sayings of men with the word of God, which is that holy thing, serving instead of God's own glorious voice in all matters that concern our faith and obedience; and being the only sufficient instrument of our sanctification: and therefore it were to be wished, that in the congregations of the Saints, the pure word of God might sound alone unto God's people; that as they are begotten alone of this immortal seed, so they might be fed alone with this sincere milk.

II. Point. What is meant by pearls? Ans. The wholesome doctrines and instructions of God's word, contained partly in commandments, and partly in sweet and heavenly promises: so, Matt. 13. 46. the Gospel preached is compared to a precious pearl. And further we are to note that these wholesome instructions are called your pearls, (Christ speaking to his Disciples and other hearers:) now they are so called in two respects. First, in regard of the Apostles and other Ministers their successors; because they are the Lord's stewards, to dispense the word and the doctrine thereof to God's people. Secondly, in regard of all true believers and servants of God, that have care to know and to obey the word of God: for every believer hath a special right unto God's word above other men: to which purpose the Lord saith, Bind up the testimony: seal up the law among my disciples, Isa. 8. 16. that is, commend & commit my word unto my disciples; there giving a special right and interest unto them in the word of salvation • for they have the true judgment and meaning thereof: they keep it in their hearts, & express the power of it in their lives: they have the use and benefit thereof in every estate in this world, and unto their eternal salvation in heaven.

From this, that the doctrines of God's word are our pearls, first, we are taught to place all our riches in the word of God, for that is our Jewel, and our principal treasure: of this Solomon saith, Her merchandise are better then merchandise of silver, and the gain thereof better then gold. In the valuing of this pearl, David's practice is notable, who made the testimonies of God his heritage, and the very joy of his heart, Psalm. 119. 111. and esteemed them above gold, yea above most si • e gold, verse. 127.

Secondly, we must hereby learn to content our selves in all casualties and calamities of this lise, with this pearl of the word of God; for though we loose friends, health, goods, or good name, yet this pearl of good doctrines and sweet promises is not lost; if that were taken away with the loss of outward commodities, then there were some cause of discomfort: but seeing this jewel remains with us in all estates, therefore herewith we must stay and comfort our selves, as David did, counting God's promises his comfort in trouble, Psal. 119. 50. & his songs in his pilgrimage, v. 54.

Thirdly, this must teach us to use the doctrines and promises of God's word, as pearls; we must look them up in our hearts; and have them in faithful keeping in our memories. A man that hath an earthly jewel that is of any worth, will be very careful to look it up in the surest chest he hath; how much more care ought we to have of these true pearls of heavenly▪ instructions? As the Holy Ghost speaks of Deacon • , they must be such as keep the mystery of faith in good conscience: so must everyone of us be careful keepers of this heavenly pearl. This was Mary's practice▪ Luke, 2. 51. She powdered the sayings of Christ in her heart: and David hid the word of God in his heart, that he might not sin against the Lord. Psal. 119. 11.

IU. Instruct. The doctrines and promises in God's word, are the pearls of the Apostles and ministers; therefore, they above others in all ages and times, ought to have special care, by all good means to preserve the purity of doctrine in the Church of God. This is Paul's charge to Timothy, keep that which is committed unto thee: that is, that whole some doctrine which thou hast learned of me: & this nearly concerneth ministers at this day, that as by the good means of others, they have received true doctrine, purified from the dregs of Popery, so they should preserve & keep the same frō all • int of corruption to their posterity.

The third and fourth things to be considered, are touching dogs and swine; where these three points are to be handled: I. What are here properly meant by dogs and swine: II. Who must give judgment of men to be dogs and swine: and III. Where they are to be found. For the first: By dogs and swine, we must understand the enemies of God's word; yet not all enemies, for so every sinner should be a dog & a swine: but only such as are malicious obstinate enemies, manifestly convicted of their enmity to God's word & doctrine, of whose amendment there is no hope. And that these are here to be understood, appears by these reasons: I. From the text it self, which describeth them by this, that treading the words of instruction under foot, they do turn again, and all-to-rend the Teachers thereof: that is, they do persecute them both by word and deed, in all reproachful speeches, & cruel actions. II. Reason. In the word of God we shall find that Christ and his Apostles preached to dogs (for such are all men by nature:) The Scribes and Pharisees, a generation of Vypers came to John's baptism vnrepelled, though not vnreprooued: Matth. 3. 6, 7. and Christ himself telleth the woman of Canaan, that it was not lawful to give the children's bread to dogs: that is, to the Gentiles; and yet he sent his disciples to preach to all nations: & the woman her self, by reason of her faith, was received to mercy, & made partaker of the crumbs that fell from the children's table. Again, our Savior Christ preached to the Scribes and Pharisees, even then when he wept over Jerusalem for their impenitence; yea, this is a truth, that because men are naturally dogs and swine, therefore they must have the word of God preached unto them, to purify and sanctify them, unless they be obstinate and irrepentant enemies to the word, of whom is no hope of recovery. III. Reason. These obstinate enemies here are called dogs and swine, by allusion to unclean beasts under the law; of which sort were dogs & swine, which were prohibited the Jews to be eaten, or offered in sacrifice to God: Christ therefore here by allusion to that ceremony, means such persons as are excluded from the holy things of the Lord, and have no right or interest into the Lord's word or sacraments; such as both in heart and life be unclean as hogs and dogs, & will not be purified. IV. Reason. Paul chargeth Titus, that after once or twice admonitiō he should reject an heretic, knowing that such a one is perverted and sinneth, being damned of his own self: that is, sinneth willfully & obstinately, and in so sinning condemneth himself in his own heart & conscience: and such are meant by dogs and swine in this place.

Now the difference of these two may be this; By dogs are meant obstinate enemies that maliciously revile the ministry of the word, the doctrine of God, and the messengers thereof: such a dog was Alexander the Copper-smith, 2. Tim. 4. 14. & such were many of the Jews become soon after Christ's ascension, who reviled the Apostle Paul, and Barnabas, and blasphemed the doctrine which they taught, Act. 13. 45. and of this sort are all convicted obstinate heretlks. By swine, are meant obstinate enemies that do contemn the word of God; either because they will not admit reformation of life by it, such as Ahab and Her • d were; or because they scorn & mock at the word of God, as they do, of whom Peter speaks, that mock at the promises of Christ's second coming.

The second point touching these persons, is who must give iudgem •• of any man or any people to be dogs and swine: we must know that it is not in the power and liberty of any private man to give judgment of another that he is a dog or a swine; but it is a public duty belonging to the ministers and governors of the Church to give judgment in this case. Matth. 18. 17. Before a man must be reputed as a Publican, and as an heathen, the censure of the Church must pass upon his behavior; and from the judgment of the Church must private men hold other as Publican's and Heathen. Indeed our Savior Christ and his Apostles gave this judgment of men particularly and peremptorily; as Paul of Alexander the Copper-smith: but we must understand, what authority, and what spirit Christ and his Apostles had; which because we have not, we cannot give such judgment upon men. Further, here we are to know, that judgment upon others is twofold; Judgment of certainty, or judgment of human wisdom: The judgment of certainty, touching any man's state, belongs only to God, & to them to whom God revealeth the same. The judgment of human wisdom, is when the Church of God, in the fear of God, give judgment as truly and as nearly as they can, who is a dog, and who is a swine: and this only is the judgment of the Church, which also is conditional; as namely, till they repent: because they know not the times that God hath appointed for the conversion of sinners. And by this we are taught, to comprimit our judgment of any man, in regard of his final estate, though he be an unrepentant sinner, refusing instruction; for most heinous sinners have been converted.

The third point, where these dogs and swine are to be found: It is not in the power of any ordinary minister, or other man, to determine of any one, that he is a dog or a swine; for in such do final impenitence, and willful obstinacy concur; which we are not able to say certainly, are come upon any man or woman while they live among us: & yet this may be said with good conscience, that there is in many a fearful declination to the properties of dogs and swine, even in this age of ours; for many will hear the word, receive the sacraments, & profess that they hope to be saved by Christ; & yet they will rail on his ministers, & speak against their ministry: yea, the times are now, wherein many in open speech will not stick to revile and condemn those that have been the most excellent instruments of God's mercy in his Church: among many I will name one, M • . John. Calum, that worthy instrument of the Gospel, is in the mouths of many students condemned as an erroneous person, teaching false & dangerous doctrine. Yea, many there be, that come to the Lord's table, & yet will not brook reformation of life; they will not be drawn from their drunkenness, ignorance, adultery, & covetousness. A third sort there are, that take occasion from God's word, to live in their sins, and to maintain their wicked lives; as frō the doctrine of God's eternal predestination, because the Scripture teacheth, that God's decree therein is vnchāgeable; therefore some say, they will live as they list: others, because the word saith, we are to be saved by faith alone, therefore they refuse to walk in good works: & others look to be saved by God's mercy alone, and therefore they will not labor either for knowledge, or faith, as they ought to do: & some, hearing the doctrine of the denial of our selves, do say, the word of God is too strait a doctrine, barring men from laughter, & mirth, & other recreations; and therefore they will none of God's word: now though we cannot call these men's dogs, because we know not what they may be hereafter; yet we may truly say, thief be practices of dogs and swine.

And thus we see what is meant by holy things, by pearls, by dogs, and swine; from whence the meaning of Christ may be plainly thus set down: Give not that which is holy, &c. that is, have regard how, & to whom ye dispense the word and sacraments, and if any person be openly convicted of obstinate enmity to your doctrine, to such publish not my word, be they dogs in railing, or swine in senseless contemning and scorning of the same.

The Uses. 1. Hence we may see what course is to be used of God's ministers in the preaching & dispēsing of his holy word; they must first preach & publish the word of God to all men without exception, grace must be offered to all, good and bad; then they must observe what fruit and effect the word hath with them, whether it work reformation of life in them, or not: and though as yet they see not that fruit thereof in them, yet they must not condemn them as dogs; but rather wait and pray for their conversion, to see if at any time God will give them repentance, according as Saint Paul chargeth Timothy, 2. Tim. 2. 25. Thirdly, having waited for▪their conversion, he must labor to convince their very conscience of the truth which they in heart and life deny: so as he may say with Paul, If our Gospel be hid, it is hid to them that perish, 2. Cor. 4. 3. but if after all this, they give evident signs of malicious and obstinate enmity against the word, scorning and railing on the doctrine of God, and on the ministers thereof, then are they to be cast out by the Church, and to be accounted as dogs, and to be barred from the word of life till they repent. This was Christ's own practice toward the Jews: at the first he preached unto them the Gospel of the kingdom by John the Baptist, in his own person, and by his Disciples, but when as he saw some of them maliciously obstinate, then he propounded his doctrine unto them in parables unto them, that they might be hardened in sin: and after expounded the same privately to his Disciples. The Disciples likewise after the ascension of Christ, preached still unto the Jews, even when they were persecuted by them: but at length when as they saw that of obstinate malice they oppugned the truth, putting it from them, and judging themselves unworthy eternal life, then they turned to the Gentiles, Act. 13. 46.

Now in this that hath been said, we may note two things: first, the long suffering and great patience of God, that will not have a sinner living in the Church condemned, till he have brought him through all the means of his conversion, and till he be past hope. Thus he dealt with the old world, expecting their repentance an hundred and twenty years, whereunto he then called them by the preaching of Noah, Gen. 6. Secondly, hereby we must learn to moderate our judgments concerning wicked men: a man must not be condemned for a dog or for a swine, till he give evident signs of obstinate malice, and willful contempt of the word, and until he do even convict himself to be such a one, by a willful contempt of the means of his salvation. This serves to show their rashness and indiscretion, that condemn our Church for no Church, and our people for no people of God: judging them for dogs and swine, when as they have not yet convicted them of obstinate malice in sin or error. It will be said, they have admonished them by writing. I answer, that their own books have more errors in them, then they do hold whom they admonish, and so their writings can be no sufficient conviction.

Secondly, here observe that men become dogs and swine, by their willful repelling that holy doctrine of God, which should purge them and make them clean. It is the natural property of a dog to return to his vomit, and of a swine, to his wallowing in the mire, as the proverb is; and hereof they can by no means be bereaved. And all men by nature return to the vomit and filth of their sins like dogs & swine: and they which will by no means suffer thenselves to be drawn from their old sins, they have these properties of dogs & swinerand look as those beasts were excluded the Lord's tabernacle & congregation under the law; so are these men debarred from the word & sacraments, and all holy things under the Gospel; they are an abomination unto the Lord: see Psal. 56. 6. and Psal. 50. 16. In this regard we are to be admonished, to suffer our selves to be cleansed and reformed by the word of God. Ye are clean (saith Christ) by the word which I have spoken unto you, John. 15. 3. where he maketh the word of God the instrument of our purification: to which effect he saith in his prayer to his father, Sanctify them with thy truth, thy word is truth, John. 17. 17. And Saint Peter saith, our souls are purified in obeying the truth by the spirit. 1. Pet. 1. 22. Now we are by nature dogs and swine, inclined to the filth of our own sins returning thereto with greediness, neither can we of our selves be broken of this property, but when occasion is offered we do naturally run to our old sins, as the swine and dogs do to their filth and vomit. In consideration whereof we ought to subject our selves to the word of God, laboring to see and feel our own uncleanness, and to cry with David, Wash me thoroughly from my sins: and with Peter, Not my feet only, but my whole body that so it may be said of • s, We are clean throughout by Christ's word. If we see any uncleanness in our hearts or lives, we must purge it out by this word, and return no more to the filth of our former sins. It is the property of Christ's sheep to hear his voice, and to obey the same: let us hereby testify our solues to be his sheep, that so we may be distinguished from dogs and swine.

Here it may be demanded, whether we should make confession of our faith before dogs and swine. Ans. Yes, if we be called thereunto we are bound to do it: • e always ready (saith the Apostle) to give an answer to every man that asketh you a reason of the hope that is in you. 1. Pet. 3. 15. And in this place our Savior Christ speaketh of the p •• ading and dispensing of the word, not of confession. Now in preaching men acknowledge the word to belong unto their hearers, but in confession they declare the word to belong unto themselves alone.

Further, here we are to consider diuer • points concerning Excommunication▪ First, the foundation thereof. It is an ordinance of God▪ for all dogs and swine by Christ's commandment, must be kept from holy things • many that live in the Church are open 〈◊〉 of the name of Christ • ; some others 〈◊〉 heret ••• es; and these •••• wi • e are to be barred from the word and sacraments; yea, a man living in the Church may be worse in practice then an open enemy: of such like the Apostle speaketh, Tit. 1. 16. They profess that they know God, but by their works they deny him. And such a one was Ishmael, who for mocking Isaac the son of the promise, was cast out of Abraham's family, that is, out of the Church of God, Gen. 21. 10, 11. for Abraham's family at that time was God's visible Church.

Secondly, here also observe the ende of Excommunication, namely, to preserve the holy things of God from pollution, contempt, and profanation; even the word, prayer, and Sacraments, which willful enemies would trample upon as swine will upon pearls. And herein we may see the abuse of this ordinance, when it is used for political and civil respects; especially in the Church of Rome, where it is made an instrument of the unjust deposing of Christian Princes, and of exempting their subjects from due obedience and allegiance.

Thirdly, here our Savior Christ noteth out the principal persons that are to execute this censure of the Church upon willful and obstinate enemies, that be as dogs and swine; namely, they to whom the disposing and keeping of the holy things of God is committed, that is, the lawful ministers of the word and Sacraments: for they must keep those holy things pure which God hath committed unto them; but that they cannot do without the exercise of this censure which God hath given unto his Church.

Fourthly, here also we may see, how far this censure of the Church extendeth against obstinate and willful enemies: namely, to the debarring of them from the use of the Churches Ministry in the word, prayer, and sacraments. Indeed if the party be excommunicate for some particular crime, and there be hope of his repentance, because he doth not show himself a dog or a swine, by willful obstinacy in his sin and contempt of the Church; then, although he be excluded from communion with them in the Sacraments and prayer, yet he may be admitted to the hearing of the word, because that is a means to humble him for his sin, and to bring him to repentance, which is the end of all Ecclesiastical censures. And thus much of the prohibition▪ Now follow the reasons to enforce the same.

Least they tread them under their feet, and turning again all to rent you. Here Christ renders a double reason to enforce his prohibition, both drawn from the dangerous events which would ensue by communicating holy things unto dogs and swine▪ for first, they would • read them 〈◊〉 their feet: secondly, turning against all to rent you.

For the first: by Treading under feet, he means profaning and ab •• ing. Now because the holy things of God must not be profaned and abused, therefore they must not be communicated unto willful enemies of the grace of God.

In this reason see the singular care of our Savior Christ, to keep the scriptures and other holy things of God from profanation: This care he likewaies shown with great zeal when he whipt the buyers and sellers out of the temple, because they made his fathers house, that holy place, a house of merchandise and a den of thieves. Math. 21. 12. 13. And herein he must be a pattern and example unto us all, to teach us care and zeal in keeping the holy things of God from profanation: far must it be from us to do or speak anything which may cause the world to speak evil of our holy profession and religion. This is Paul's charge to servants, that they so carry themselves towards their masters, that the name of God, and his doctrine be not evil spoken of, 1. Tim. 6. 1. for want of care herein was God's hand heavy upon David, for because by his foul facts of a Adultery and murder he had caused the enemies of the Lord to blaspheme, therefore the child borne unto him must surely die, 2. Sam. 12. 14. We must therefore pray (as the Apostle bids us) that the word of God may be glorified. This is Christ's direction in his prayer, before all things to desire and seek that God's name may be hallowed and glorified: Now God's word is his name, for thereby is he known unto us; yea his name is magnified above all things by his word; Psal. 138. 2. Excellent was David's prayer to this effect; Psal. 116. 36. Take away my rebuke which I fear; for thy judgments are good▪ that is, keep me from doing that which may bring rebuke or reproach upon thy word, or upon thy works, for they are good. Good king Hezekiah is also commended for his care of God's glory, in that he forbade his servants to answer to the railing blasphemies of Rabshakeh, least thereby he should be provoked to blaspheme the more: as also in that he greatly humbled himself before the Lord upon the hearing of it: for he rent his clothes, and put on sackcloth, and spread the railing letter before the Lord, thereby referring the revenge to God himself, chap. 19. 1. 14.

And turning again all to rent you. These words contain Christ's second reason against communicating holy things to malicious & obstinate enemies, drawn from the peril that may ensue thereupon to his disciples & ministers: for these dogs and swine are not only prone to abuse the holy things themselves, but also to annoy & hurt by reviling and persecution those that be the messengers of the word unto them.

In this reason Christ showeth, that it is not only lawful, but necessary, that God's ministers should seek to avoid and shun the malice and rage of obstinate enemies, by all lawful means which may stand with God's glory and the keeping of a good conscience. Hence he bad his disciples, with the innocence of doves, join the wisdom of serpents; now the serpent is most wily and wary to save her self from harm.

Object. But it is the property of an hireling to fly from his flock when he seeth the wolf coming: therefore it seems God's ministers may not fly in time of persecution. Ans. To fly in persecution is not always a forsaking of the flock, but sometimes tends to their greater good: as when persecution is intended directly against the minister, then he may with good conscience fly for his safety, in hope of return for their future good, else Christ would not have said to his disciples, If they persecute you in one city fly into another, Matth. 10. 23. Yea, not only the minister must thus look to his own safety, but his people also must do what lies in them for his preservation. So did the believers in the primitive Church for S. Paul: When his life was sought in Damascus, the disciples let him down at a window in a basket through the wall, and he escaped, Act. 9. 25. And at Ephesus when the great tumult was about Diana, Paul would have thrust himself in among the people, but the Disciples seeing it would be dangerous unto him, kept him back, and would not suffer him. Act. 19. 30.

In this verse and those which follow unto the twelft, is laid down the third part of this chapter, concerning prayer: and it consisteth of two branches: a commandment to pray, and effectual reasons to persuade us thereto. The commandment is propounded in three several teannes, Ask, seek, and knock: each whereof hath his promise annexed thereto, Ye shall have, ye shall find, and it shall be opened unto you. Now for our better understanding of Christ's meaning herein, two rules must be observed. I. That Christ here speaks not of every kind of asking in prayer, but of that only which himself commandeth and alloweth: for we may ask and not receive, because we ask amiss, as S. James saith: but he that asketh, according to Christ's direction in this place, shall receive.

Now in all acceptable prayer to God, four conditions must be observed. I. We must ask while the time of grace and mercy remaineth: for if the day of grace be once past, we may ask, seek, and knock, but all in vain: this is plain by the five foolish virgins, who asked & sought for oil, but found none, yea they called and knocked, but it was not opened unto them, Matth. 25. 8. 9. 12. Now the time of this life, while God offers mercy unto us in his word, is the acceptable time and the day of grace, 2. Cor. 6. 2. and therefore herein must we ask, seek, and knock. II. We must not ask as seemeth good unto our selves, but according to God's will, and as his word alloweth. The sons of Zebedie were denied their request, because they asked they knew not what, Matth. 20. 22. But this is our assurance that we have in him, that if we ask anything according to his will he heareth us, 1. John. 5. 14. III. We must ask in faith, that is, believe that God will grant us those things which we ask according to his will: I am. 1. 5, 6. If any man lack wisdom let him ask of God— but let him ask in faith, and waver not: for the wavering minded man shall receive nothing of God: therefore saith Christ, Whatsoever ye desire in prayer, believe that ye shall have it, and it shall be done unto you. Mark. 11. 24. IV. We must refer the time and manner of God's accomplishing our requests to his good pleasure. It was the sin of the Israelites that they limited the holy one of Israel, by prescribing him what they would have for their provision, and when they would have it: Psal. 78. 41. we therefore must wait on God, as David did, Psal. 40. 1. I waited patiently for the Lord, and he inclined his ear unto me, and heard me. God defers the granting of our requests, because he would try the affections of his children. Cantic. 3. 1. The Church seeketh Christ, but cannot find him, that is, where and when she will. And indeed herein do we show forth faith when we refer the time and manner of receiving our request, to the good pleasure of God: for he that believeth will not make hast. Isa. 28. 16.

The second rule to be here remembered concerning prayer, is: That these promises are not made directly to the work of prayer, but to the person that prayeth; and yet not to him simply, as he doth this good action of prayer, but as he is in Christ, for whose merit sake the promise is accomplished: and therefore Christ here speaks to them, whom he takes for granted to be the true members of his mystical body which is his Church. This rule must be remembered for the right understanding of the promises of God concerning prayer; for hereby it is plain that our prayer is not the cause of the blessings we receive from God, but only a way and instrument in and by which God conuayeth his blessings unto his children: for a true prayer is a fruit of our faith in Christ, in whom alone all the promises of God are yea, and amen, that is, sure and certain unto us.

Now having found Christ's meaning, let us come to such instructions as are to be gathered hence. First, observe that Christ doeth not barely propound this commandment to pray, but repeats the same by a kind of gradation in three distinct words, Ask, seek, and knock; whereof the latter imports more vehemence then the former. And this he doth to check the slackness and coldenesse of our prayers, and to stir us up to fervent zeal and diligence in this duty both in public and private. And to move us to godly zeal and diligence in this duty, consider the reasons following. I. Christ's own example, which in moral duties is a perfect rule: Now though he had little need to pray in respect of himself, for he did never sin, yet how often, and how long, and with what fervency did he give himself to this duty? he spent whole nights in prayer, Luk. 6. 12. and in prayer in the garden he sweet water and blood. We have also Moses example, who spent forty days and forty nights in prayer and fasting for the people, when they had sinned, Deuter. 9. 18. 19. If he were thus fervent in prayer for their sins, how earnest would he be for his own? And Daniel humbled himself many days, and prayed fervently for his people, Dan. 9. 3. 4. &c. David prayed seven times a day, and rose up at midnight to give thanks to God, Psal. 119. 164. 62. And Paul willeth the Romans that they would strive or wrestle with him by prayer to God, Rom. 15. 30. All these are worthy examples unto us; and if we compare our selves with them we shall see we have much more cause so to do: for our sins abound above theirs, and therefore we had need to pray for the preventing of God's judgments which our sins call for against us. Also we come far short of them in grace, and therefore had need to pray for supply thereof against the time of need; for our days of peace will not always last, we have enjoyed it long, and therefore must look for days of trial, for the state of God's Church is interchangeable. II. Reason. All of us must come to deal with God, both in the day of death and at the day of judgment; at both which times all worldly helps and comforts will forsake us, and by no means can we shun that accompt; therefore it will be good for us while we live often to set our selves before the Lord, that so we may make our selves familiar and acquainted with him against that day: But if now we estrange our selves from God in regard of this exercise of prayer, then at our ende we shall find the Lord to be strange unto us, and to profess that he knows us not, which will be woe unto us. III. Reason. Every good thing we have or stand in need of, comes from the mercy and bounty of God in Christ: and prayer is an ordinary means for the procuring of God's blessings; we therefore must give our selves to the faithful practice of this duty. Indeed if grace and other blessings were our own, or from our selves, we might well spare this labor, But what hast thou (saith Paul to every Christian) that thou hast not received? be not therefore secure and idle, for God's blessings come not when we snort upon our elboes, but in the use of means; and happy are we that may use those means: for in asking we receive, in seeking we find, and in knocking it is opened unto us.

Secondly, our Savior Christ by trebling this commandment to pray, would give us to consider that there is some weighty cause we should be instant in this duty; and that is, in regard of the great miseries and manifold dangers whereunto we are subject in this life: for as Peter saith, the righteous shall hardly be saved: and no marvel, for we have without us, the Devil and all his Angels plotting our destruction, and the world a dangerous enemy whereby the Devil works: within us we have our own corrupt hearts, daily drawing us to the practice of sin, the bane and poison of our souls. Now what is to be done in this case? surely our only refuge, is constant and servant prayer to God, as Christ here implies by this threefold command: for in all things we must let our requests be made known to God, Philip. 4. 6. This hath always been the practice of all the faithful, as we may see in God's book. But if we had no example, this commandment were sufficient to persuade us unto this duty. Also doest thou want any grace of God, as faith, repentance, knowledge, zeal, patience, strength against temptation, or assurance of God's favor? why, ask and thou shalt have, seek and thou shalt find. And this must be our course in outward wants, and for temporal blessings, as health, peace, liberty, plenty, &c. Indeed the wicked worldlings seek to wise men and wise women in their miseries, but this is to forsake God, and to go to the Devil: God's people must go to their God, Isa. 8. 19.

Thirdly, the trebling of this commandment in diverse terms must teach us, to be instant and urgent with God in prayer: this is an holy and acceptable importunity, when the Christian heart gives God no rest: Ierem. 29. 12, 13. the Lord promiseth to his people, That they shall erie unto him, and go and pray unto him, and he will hear them: they shall seek him, and find him, because they shall seek him with their whole heart. Isa. 62. 7. The Lord's remembrancers are commanded not to keep silence, nor to give the Lord any rest. Matth. 15. 22. The woman of Canaan is commended, because she will take no answer nor repulse from our Savior Christ, till her daughter was cured: and Luke 18. 5. The poor widow by her importunity prevailed with the unrighteous • udge: which parable Christ propounds to teach us to be constant and earnest in prayer. We therefore must shake off our natural coldness and negligence in prayer, which is the common sin of the world in regard of this duty. And we must labor for knowledge both of our own sins and miseries, and of God's mercies, that so we may pray with understanding, and in zeal and fervency as Christ here requireth. Alas, many pray not at all, and others know not what they ask, though they say the Lord's prayer, or some other set form of prayer. And most men that have knowledge, suffer their minds to wander from God by vain imaginations: now all comes for lack of that feeling in prayer which Christ here requireth.

Thus much of the commandment in general. Now out of the words more particularly we may observe two points. First, where Christ bids us Ask, seek, knock, he speaks not particularly to some, but generally to all his servants, so that all must pray; which plainly implies that his best and dearest servants are during this life in want of some grace or blessing. And indeed when God gives most excellent gifts and blessings to his children, yet then he leaves them in some notable want or trial for their humiliation and provocation to prayer. Paul was taken up into paradise, and there heard words that cannot possibly be uttered by man in this life: this was a great grace and prerogative: but yet to humble him, least he should be exalted out of measure, there was given him a prick in the flesh the messenger of Satan to buffet him: hereby he was brought to pray most earnestly for deliverance, but yet he must rest contented with God's grace; for God will make perfect his power through the weakness of his servants, v. 8. 9. This point must be observed, to discover to many secure persons their miserable state, who feel no want of grace in themselves, and therefore think all is well. But what meanest thou to profess Christ, if thou have no need of him nor of his graces? oh know it, when thou sayest in thine own heart, thou art rich and lackest nothing; then thou art poor, and blind, and miserable, and wretched. And indeed if thou knewest the corruption of thine own heart, thou wouldest cry out with the Apostle, in respect of thy wants; Oh miserable man that I am, who shall deliver me from this body of death! Rom. 7. 24.

Secondly, Christ saying not only Ask, but seek and knock; doth hereby imply what is God's dealing many times with his own servants: namely, that he forsakes them for a time, and in part, and in some sort hides himself, and as it were locks himself from them. Now thus he dealeth for two causes: First, hereby to chaste 〈…〉 and correct them for their sins: for iniquity separates between God and his people, and their sins hide his face from them, Isa. 59. 2. Secondly, to make trial of his graces in his children, to see whether they delight in his love, to show them their own weakness, and to move th 〈…〉 aue unto him more inseparable. By all which we see it stands 〈…〉 and to pray earnestly and continually, for God may forsake us for our sins: and he may justly take occasion to try what we have profited by his Gospel, which we have long enjoyed with abundance of peace.

Thus much of the commandment to earnest prayer: Now Christ enforceth it by two reasons. First, by a promise, infolded in this verse with the commandment, and confirmed in the next. Secondly, by a comparison, verse 9. For the first, The reason from the promise in this verse may thus be framed:

If they which ask, shall receive; if they that seek, shall find; and they that knock shall be let in, then do you ask, seek, and knock:

But they that ask, shall receive, they that seek, shall find, &c. Therefore do you ask, seek, and knock.

In this reason our Savior Christ teacheth us, that when we pray to God, we must bring a special faith whereby we are assured that the particular things we ask according to God's will shall be given us. So saith Christ, Mark. 11. 24. Whatsoever ye ask in prayer, believe that ye shall have it, and it shall be done unto you: and, I am. 1. 6. Let him ask in faith: for he that doubteth of God's promise defraudeth himself of the thing he asketh. Now if we must bring this special faith, then of necessity must we have a special knowledge of the will and promise of God for the things we ask: for as without faith we cannot pray aright, so without knowledge, no faith: And therefore we must be careful to accquaint our selves with the will and promise of God, that by God's commandment we may know what to ask, and by faith may also ask in assurance; for if we pray without this knowledge and faith, our prayers are but lip-labor and unprofitable.

Secondly, hence we learn that the Papists err grossly, which teach that this special faith is not necessary in prayer; this is a doctrine of Devils: for we ought to bring in prayer a particular faith to apply to our selves the promise of God concerning that thing which we ask in prayer. But this we can never bring, unless we first have a special saving faith whereby we believe our reconciliation with God in Christ: for therefore do we believe that God will grant our particular requests, because by faith we know our selves to be in Christ, in whom he loves us and therefore will make good his promise unto us, as the Apostle saith, This is the assurance that we have in 〈…〉 t if we ask anything according to his will he heareth us, 1. John. 〈…〉 .

Thirdly, hence we learn how to carry our selves in all dangers; troubles and afflictions; namely, we must settle our hearts by faith upon the promise of God, who hath said he will not forsake us, but be with us in trouble and deliver us, Psal. 92. 15. This is necessary, for without faith in great afflictions our own natural passions will confound us: Hence Habakkuc speaking of grievous times of affliction saith, The Just shall live by faith. And this David testified, Psal. 62. 1. Yet my soul keepeth silence unto God: of him cometh my salvation. Psal. 23. 3. Though I should walk through the valley of the shadow of death, I will fear none evil: for thou (Lord) art with me; thy rod and thy staff they comfort me.

Fourthly, this must stir us up to great diligence in prayer. We being God's creatures, and our God requiring this service at our hands, ought to pray upon his commandment, though he had made no promise unto us. But now since he hath made a gracious promise to hear and grant our requests, this must stir us up to all diligence and alacrity in prayer: see the practice hereof in David, upon God's promise he encourageth himself to pray, 2. Sam. 7. 27. 28, 29. Thou, O Lord of hosts, hast revealed unto thy servant that thou wilt build him an house: Therefore now O Lord God (for thou art God, and thy words are true, & thou hast told this goodness unto thy servant:) Therefore now let it please thee to bless the house of thy servant that it may continue forever: for thou O Lord God hast spoken it. So Daniel perceiving by the prophesy of Jeremiah, the promise of God for the return of the people from the captiultie, doth set himself to most earnest prayer to God, for the accomplishment of that promise, Dan. 9. 2. 3. And so must we do in all our wants, first search out God's promise for the supply thereof, and then go boldly and diligently to God by prayer in the name of Christ.

Here Christ confirmeth the former reason ••• t was included in the former verse with the commandment to pray. In effect and substance they are all one; only here the reason is 〈◊〉 more generally, without limitation to Christ's hearers, thus; Whosoever asketh, receiveth; whoseuer seeketh, findeth, &c. that is, observing the due conditions of prayer, which God's word requireth.

I. Ob. Here some may see, that God oft hears those that pray without faith; as the cry of the poor, when they curse their oppressors, Exod. 22. 23. And so the Lord heard the Israelites when they asked Quails in their lust, Psal. 78. 18. 27. Answ. True it is, God sometimes grants the requests of those that pray without faith, but his hearing is not in mercy, but in anger and wrath, and is a means to execute his judgment upon them. Thus he gave the Israelites a King in his wrath, Hos. 13. 11. and so he gave them Quails, for while the meat was in their mouths, the wrath of God came upon them, Psalm. 78. 30, 31. Thus the devils had their request granted, to enter into the heard of swine, Matth. 8. 31, 32. and so God permitted him to afflict Job, Job. 1. 12. but all was to his own shame, to manifest his absolute subjection unto God, that beyond his will he cannot go, no not to hurt the basest of God's creatures.

II. Object. Ahab prayed & humbled himself & was heard, though he did it only hypocritically, for fear of punishment, 1. Kings 21. 29. Answ. That was a grant of a temporal benefit only, which God oft gives to the hypocrites; but for spiritual blessings, which pertain to salvation in Christ, whereof this text is principally to be understood, they are not granted to the wicked.

III. Object. Abraham prayed directly against the will of God, for the saving of Sodom, which God was purposed to destroy. Answ. Abraham no doubt had in him a special motion to make that prayer, & withal he asked leave of God to pray for them; neither did he pray absolutely, but with submission to God's will, and so he sinned not, though he obtained not his desire: otherwise, without these cautions he had done amiss: and we must not make the extrordinarie practices of the faithful, ordinary rules for our imitation. So that God's promise here is firm, whosoever asketh those blessings of God which he hath promised to give, in that manner which God approveth, shall be sure to receive.

The Use. In this reason we learn, that God is most ready and willing to hear his children when they pray: Isaiah, 65. 1. I was found of thē that sought me not, I said behold me, behold me, to a nation that called not upon my name: and v. 24. Before they call I will answer, and while they speak I will hear.

This then is first 〈…〉 ne proof that the Lord whom we worship, is the true God; bec 〈…〉 he is so able to help, and so ready and willing to hear, being near to all that call upon him in truth. Thus Moses reasoneth with his people to prove that they only had the true God for their God: Deut. 4. 7. What nation is so great unto whom the gods come so near unto them, as the Lord our God is near unto us in all that we call unto him for.