Commentary on the Gospels and Acts

In 〈◊〉 , as it is in heaven.]

By those heavenly Courtiers: The crowned Saints 〈◊〉 no rest (and yet no 〈◊〉 ,) crying, 〈◊〉 , holy, &c. They 〈◊〉 the Lamb wheresoever he goeth, with 〈◊〉 , Domine? How long, Lord? &c. Revel. 6. 10. Which words also were M. Calvin's symbolum, that he 〈◊〉 sighed out, in the behalf of the 〈◊〉 Churches. As for the glorious Angels, though they excel in strength, yet they do God's 〈◊〉 , hearkening to the voice of his Word. They rejoice more in their names of 〈◊〉 , then of honor, and ever stand before the face of our heavenly father, as waiting a command for our good: and so willing of their way, that Gabriel is said to have come to comfort Daniel with weariness of flight. They do the will of God: 1. Chearfully: whence they are said to have wings, six wings 〈◊〉 , Isa. 6. 2. 2. Humbly: therefore with two they cover their faces. 3. Faithfully without partiality: with two they covered or harnessed their feet. 4. Speedily and 〈◊〉 : with two they flee abroad the world upon God's errand, and for the good of them that shall be saved, Heb. 1. 14. burning, and being all on a light fire, with infinite love to God and his Saints, their fellow-servants, Revel. 22. 9. whence they are called Seraphims or burning-creatures. 5. Constantly: Jacob saw them ascending, to contemplate and praise God, and to minister unto him, Dan. 7 10. He saw them also 〈◊〉 to dispence 〈◊〉 benefits, and to 〈◊〉 his 〈◊〉 , Revel. 15. 6. This they do. 1. Justly; whence they are said ( 〈◊〉 ) to be clothed in pure white linen. 2. Diligently, and constantly: therefore they have their breasts girded. 3. 〈◊〉 , and with faith in 〈◊〉 God's Commandments: 〈◊〉 are 〈◊〉 said to have golden girdles; Go ye now, and do 〈◊〉 : otherwise ye may be as 〈◊〉 , for gifts and good parts, and yet have your part with the 〈◊〉 and his black Angels.

Verse 11. Give us this day. ]

We have not a bit of bread of our own earning, but must get our living by begging. Peter himself was to obtain his very bread by humble petition, how much more his salvation? He that shall go to God, as the Predigall did, with, Give me the portion that pertaineth to me, shall receive the 〈◊〉 of sin, which is eternal death. God giveth meat in 〈◊〉 (saith Elihu ) That thou givest, they gather, saith David. And 〈◊〉 , Thou givest them their meat in due season. Now what more 〈◊〉 then gift? Beggers also pay no debts, but acknowledge their insufficiency, and speak supplications in a low language, as broken men: so must we. Oh lie daily begging at the beautiful gate of heaven: look intently upon God, as he did, Act. 3. upon Peter and John, expecting to receive something. And, because beggars must be no choosers, ask as our Savior here directs, 1. 〈◊〉 quality, bread only, not manchet or junkets, but down-right household bread (as the word imports) the bread of carefulness or sorrows, Psal. 127. 2. which the singing Psalms interpret, 〈◊〉 bread. Our Savior gave thanks for barley-bread: and his Disciples were glad to make a Sabbath-days-dinner of a few ears of corn rubbed between their fingers. A very Philosopher could say, He that can feed upon green herbs, need not please Dionysius, need not flatter any man. And Epicurus himself would not doubt to content himself as well as he that hath most, might he but have a morsel of course meat, and a draught of cold water, The Israelites had soon enough of their quail: they had quail with a vengeance, because Manna would not content them. They died with the meat in their mouths: and, by a hasty testament, 〈◊〉 a new name to the place of their burial, Kibroth- 〈◊〉 , the graves of lust: Cibus & potus sunt divitiae Christianorum, saith Jerome: Meat and drink are the Christian man's riches. Bread and cheese (saith another) with the Gospel is good cheer, 〈◊〉 is content with a 〈◊〉 , grace with 〈◊〉 , saith a third. A godly man as he asketh but for bread; so (2) for the quantity, 〈◊〉 for daily bread, the bread of the day for the day, enough to 〈◊〉 him 〈◊〉 with Jacob, 〈◊〉 much only as will bear his 〈◊〉 , till he 〈◊〉 again to his fathers house. He passeth thorough the 〈◊〉 , as Israel thorough the 〈◊〉 , content with his Omer 〈◊〉 the day, with his 〈◊〉 -measure, with his fathers 〈◊〉 . As he journeyeth to the promised land, he bespeaks the world, as Israel did Edom, thorough whose Country they would 〈◊◊〉 : Let me pass thorough thy land. We will not turn 〈◊◊〉 the fields nor vineyards: neither will we drink of the water of thy Wells: we will go by the Kings-high way, until we be past thy 〈◊〉 . And as a traveler when he cometh to his Inn, if he can get a better room or lodging, he will: as if not, he is content, for he considereth it's but for a night: So the Christian pilgrim. If God 〈◊〉 him in a plentiful estate, he gladly makes 〈◊〉 of it; 〈◊〉 if otherwise he can live with a little: and if his means be not 〈◊〉 his mind, he can bring his mind to his means, and live upon 〈◊〉 . Give him but 〈◊〉 , he stands not upon 〈◊〉 . Give him but daily bread, that is, bread for necessity, 〈◊〉 the Syriac, so much as will hold life and soul together, saith Brenz. Sufficient to uphold and sustain nature, saith Beza (with the Greek Scholiast) that where with our nature and 〈◊〉 may be content, and he is 〈◊〉 apaid and 〈◊〉 : he cries out with Jacob, I have enough; and with David, The lines are fallen unto me in afair place. A little of the 〈◊◊◊〉 turn to carry him thorough his pilgrimage: in his 〈◊〉 house he knows is bread enough, Luke 16. And on the 〈◊〉 of that he goes on as merrily, and feeds as sweetly as 〈◊〉 did of his honey-comb, or Hunniades, when he 〈◊〉 with his shepherds.

Verse 12. And forgive us our debts, &c.]

Loose us (saith 〈◊◊〉 ) and let us go free: for 〈◊〉 sinners are in the bond of 〈◊〉 , as Simon 〈◊〉 ; and 〈◊〉 is called a 〈◊〉 , Rom. 3 25. The guilt of 〈◊〉 is an 〈◊〉 , binding 〈◊〉 over to 〈◊◊〉 . God hath against us, Matth. 5. 〈◊〉 . 〈◊〉 our hand-writing, which is contrary to us, Coloss. 2. 14. This 〈◊〉 〈◊〉 against himself, Psal. 32. 5. and upon 〈◊〉 prayer obtained pardon. He only acknowledged the debt, and God 〈◊〉 the book. God crossed the black lines of his 〈◊〉 with the red lines of his Sons blood. Thou forgavest me (saith David) the iniquity of my sin; the maliguity of it, the 〈◊〉 thing that was in it. For this shall everyone that is godly pray 〈◊〉 thee, by mine example, and obtain like favor. For our God is 〈◊〉 sin-pardoning God, Nehem. 9. 31. none like him, Mica. 7. 18. He forgiveth sin naturally, Exod. 34. 6. abundantly, Isa, 55. 7, constantly, Joh. 1. 27. He doth take away the sins of the world. 〈◊〉 a perpetual act of his, as the Sun doth shine, as the spring doth run, Zech. 13. 1. The 〈◊〉 is not weary of seeing, nor the ear of 〈◊〉 : No more is God of showing mercy. All sins, yea, and 〈◊〉 shall be forgiven to the sons of men, saith our Savior: as the sea covers not only small sands, but huge rocks. Christ 〈◊〉 the propitiation or covering for our sins, are they how many, and how great soever, as was sweetly shadowed of old by the 〈◊〉 covering the Law, the mercy-seat covering the Ark, and the Cherubims over them, both covering one another. In allusion whereunto, Blessed, saith David, is the man whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not sin. A metaphor from merchants, who when they will forgive a debt, do not put it into the reckoning, and so, do not impute it. Sin casteth men deep into debt and arrearages with God. It is called a debt of ten thousand talents. It casts a man into a 〈◊〉 condition, makes him hide his face for shame, as Adam, causeth a continual sound of fear in his ears: so that he thinks every bush a bailiff, every shrub 〈◊〉 sergeant, &c. An evil conscience hunts him, follows him up and down so close, like a blood-hound, hot-foot, that he sometimes serves himself, as that Jesuit in Lancashire, followed by one that had found his glove, with a desire to restore it to him; but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a marlepit behind it unseen and unthought of, wherein 〈◊〉 was 〈◊〉 . This and worse is the case of a poor 〈◊◊〉 , 〈◊〉 is caught and 〈◊〉 up in prison, laid fast in bonds and 〈◊〉 of 〈◊〉 ; and what can he give in exchange for his soul? 〈◊◊〉 the 〈◊〉 , nor 〈◊〉 off the arrest: 〈◊〉 or 〈◊〉 , 〈◊〉 will serve him with a writ to appear, and 〈◊〉 at the great 〈◊〉 , 〈◊〉 God's tribunal. 〈◊〉 doth 〈◊〉 excuse him: for 〈◊〉 is 〈◊〉 , whether a man know of 〈◊〉 or not, and will light so much the more heavily, by how much 〈◊◊〉 is done upon him more unexpectedly. Now there 〈◊〉 no way in the 〈◊〉 of discharging this debt, but by the 〈◊〉 of Christ 〈◊◊〉 , who hath paid the utmost farthing for 〈◊〉 elect. This good Samaritan hath discharged all for us: and 〈◊〉 for 〈◊〉 sake accounts of our sins, as if they had never 〈◊〉 committed. He binds them in a bundle, 〈◊〉 them up as 〈◊〉 , Dan. 9 24. and casteth them behind him, as old 〈◊〉 into the bottom of the sea, and all, because mercy pleaseth 〈◊〉 , Mica. 7. 19. This he doth at first conversion, when he 〈◊〉 sinner, Rom. 3. And whereas in many things we sin all, we 〈◊〉 a pardon of course for those weaknesses, that are of daily 〈◊〉 , included in that general pardon, which we have upon 〈◊◊〉 repentance. Only he looketh we should sue out our 〈◊〉 , by daily prayer for it. Intreat we God to remit our 〈◊〉 ; and, since he must be satisfied, to take it out of his Sons 〈◊◊〉 , who is become surety for us; and saith unto his Father in 〈◊〉 , as Paul to Philemon, If this Onesimus of mine hath wronged 〈◊〉 , or 〈◊〉 thee ought, put that on mine account.

Verse 13. And lead us not into temptation. ]

Here we beg sanctification, as in the former petition, 〈◊〉 : and are taught after 〈◊〉 of sins, to look for temptations, and to pray 〈◊〉 them. Temptations are either of 〈◊〉 (and so God tempts men) or of perdition, and so the devil. Both 〈◊〉 great temptations began with one strain, 〈 in non-Latin alphabet 〉 , Get thee 〈◊〉 , Gen. 12. 1. Gen. 22. 2. Here God led Abraham into temptation, but he delivered him from evil: yea, he tempted him and proved him, to do him good in his later end. His usual way is, to bring 〈◊〉 to heaven by hell-gates, to draw light cut of darkness, 〈◊◊〉 of evil: As the skillful Apothecary maketh of a poisonful viper, 〈◊◊〉 triacle; as the cunning Artificer with a crooked unsightly tool, frameth a straight and beautiful piece of work: 〈◊〉 the Egyptian birds are said to pick wholesome food out of the Serpents eggs: or as the Athenian Magistrates by giving to 〈◊〉 hemlock (a poisonous herb) preserved the Commonwealth. The devil tempts either by way of seducement, 〈◊〉 . 1. 15. or grievance, 2 〈◊〉 . 127. In the former he excites our 〈◊〉 , rubs the fire-brand, and makes it send forth 〈◊〉 sparkles, carries us away by some pleasing object, as the fish by the bait. Yet hath he only a persuading sleight, not an enforcing might: our own 〈◊〉 carrieth the greatest stroke. In the later (those 〈◊〉 of buffeting or grievance, horrid and hideous thoughts of Atheism, Idolatry, blasphemy, 〈◊〉 , &c. ) himself, for most part, is the sole doer, to trouble us in our Christian course, and make us run heavily toward heaven. The Russians are so malicious one toward another, that you shall have a 〈◊〉 hide some of his own goods in his house whom he hateth, and 〈◊〉 accuse him for the stealth of them. Such is the devils dealing oft times with God's dearest children: He darts into their 〈◊〉 his 〈◊〉 injections, and then would persuade them, that they are accessory to the act. Here our victory is, not to give place to the devil, but to resist steadfast in the faith. Which that we may, pray we always with all prayer and supplication, Ephes 6. 18. pray as 〈◊〉 Savior did, Father keep them from the evil, or from wickedness, Joh. 17. 15. Pray as our Savior bids, Lead us not, &c. that is, either keep us from occasions of sin, or carry us over them. Either preserve us from 〈◊〉 into sin, or help us to rise out of sin by 〈◊〉 : grant us to be either innocent or penitent. Deliver us from those devoratory evils (as Tertullian calleth them,) such sins as might frustrate perseverance, 2 Thes. 3. 3. And from that evil or wicked one, that he touch us not, 〈◊〉 〈◊〉 5. 18. that is, 〈◊◊〉 (as 〈◊〉 expounds it) with a deadly touch, so as 〈◊〉 altar us from our gracious disposition. Howbeit, sin and temptation come both under one name in this 〈◊〉 , to warn us and teach us, that we can no further shun sin, then we do temptation thereunto.

Verse 14. For if ye forgive men their trespasses ]

Our Savior resumeth, and inculcateth the fifth petition with a repetition; because upon charity (which is chiefly seen in giving and forgiving) hangeth, after a sort, the restfull success of all our 〈◊〉 , 2 Tim. 2. 8. Malice is a leaven that swells the heart, and 〈◊〉 the sacrifice, 1 Cor. 5. 7, 8. Out with it therefore, that we 〈◊〉 keep the feast or holy day; that we may (as we ought to do) keep a constant jubilee, nexus solvendo, & noxas remittende. This, 〈◊〉 and blood will not easily yield to. But we are not debtors to the flesh, we owe it nothing, but the blew eye that S. Paul gave it. When Peter heard that he might not recompense to any 〈◊〉 for evil, but must studiously seek his conversion and salvation. Lord, saith he, how oft shall my brother sin against me, and I forgive him? till seven times, this he thought a mighty deal; a very high pitch of perfection. Our Savior tells him, till seventy times seven times, that is, infinitely, and without stint: yet hē alludes to Peters seven, and, as it were, alludes it, and his rashness in setting bounds to this duty, and prescribing, how oft, to him that was the wiledom of the Father.

This is when my brother returneth, and saith, It repents me: But what if he do not?

In forgiving an offender, say Divines, there are three things. 1. The letting fall all wrath and desire of revenge. 2. A solemn profession of forgiveness. 3. Reacceptance into former familiarity. The first must be done however. For the second, If he say, I repent; I must say; I remit, Luk. 18. To the third, a man is not bound till satisfaction be given.

Verse 15. But if ye will not, &c.]

This is a matter much to be observed, therefore so often inculcated. Judgment without mercy, shall be to them that show no mercy. There's but a hairs breadth betwixt him and hell, that hath not his sins pardoned in heaven. Such is the case of everyone that doth not from his heart forgive his offending brother, Mat. 18. 35. or that saith, I will forgive the fault, but not forget the matter, or affect the person. Men must forbear one another, and forgive one another, as Christ forgave them; and that if any man have a quarrel against any, Col. 3. 13. for else what thanks is it? The glory of a man is to pass by 〈◊〉 . It is more comfortable to love a friend, but more honorable to love an enemy. If thou reserve in thy mind any piece of the wrong, thou provokest and daily prayest God to reserve for thee a piece of his wrath; which burneth as low as the nethermost hell. Neither will it help any, to do as Latimer reporteth of some in his days, who being not Willing to forgive their enemies, would not say their Pater-noster at all: but instead thereof, 〈◊〉 our Ladies. Psalter in hand; because they were persuaded, that by that, they might obtain forgiveness of their fins of favor, without putting in of so hard a condition as the forgiveness of their enemies into the bargain.

Verse 16. Moreover, when ye fast. ]

Fast then they must, 〈◊〉 even after the Lord's ascension, when God's grace and Spirit was poured upon them in all abundance, Luk. 5 35. This exercise hath still the warrant and weight of a duty, as well from precepts as examples of both Testaments, And he that blamed the Pharisees here for fasting amiss, will much more blame those that fast not at all, The Israelites (besides other occasional) had their annual fast appointed them by God, Lev. 23. 27. It was called a day of Expiations or Attonements in the plural; because of their many and sundry sins they were then to bewail and get pardon for. God had appointed them sundry sacrifices for several sins: But for 〈◊〉 as it might not be safe to confess some sins to the Priest (as those that might bring them, by the Law, in danger of death) of his grace he vouchsafed them this yearly fast, for expiation of their secret sins, and making their peace with their Maker, by a general humiliation. Now, albeit the circumstance of time be abolished, the equity of the duty abideth, and tieth us no 〈◊〉 (if not more) then it did the Jews. Heathen 〈◊〉 practiced it: so did, in their superstitious way, the Egyptian Priests, the Persian Magi, Indian Wizards, Priamus in Homer, &c. The Turks at this day have their solemn fasts, (as before the fatal assault of Constantinople ) wherein they will not so much as taste a cup of water, or wash their mouths with water all the day long, before the stars appear in the sky: which maketh their fasts (especially in the summer, when the days be long and hot,) to be unto them very tedious. In the year of grace 1030. there arose a 〈◊〉 of Fasters, that affirmed, that to fast on Saturdaies with bread and water (as they called it) would suffice to the remission of all sins; so that men bound themselves to it by oath. And many French Bishops voted with them: But Gerardus Episcopus Cameracensis withstood and abandoned them. So great ignorance was there, even then, of the merits of Christ among the governors of the Church. The Papists slander us, that we count fasting no duty, but only a moral temperance, a fasting from sin, a matter of mere policy: And out-brave us, as much as the Pharisees did the Disciples with their often fasting. But, as we cannot but find fault with their fasts in that; First, They set and appoint certain fasting-days howsoever, to be observed, upon pain of damnation, be the times clear or cloudy, &c. Secondly, They fast from certain meats only, not all; which is a mere mock-fast, and a doctrine of devils, 1 Tim. 4. 3. Thirdly, They make it a service of God, yet consecrate it to the Saints. Fourthly, They make shameful sale of it. Fifthly, They ascribe (as those older Heretics) merit unto it, even to the mere outward abstinence, as these Pharisees did, and those hypocrites in Isaiah, chap. 58. 3. Now as we cannot but condemn their superstition, so neither is our forlorn oscitancy and dullness to this duty to be excused. God hath given us, alate especially (many gracious opportunities of public Humiliations, more, I think, then ever before, since the Reformation: But 〈◊〉 , how do many fast, at such times, for fashion, fear of Law, or of mere form; so that they had need to send, as the Prophet speaketh, for mourning women, that by their cunning they may be taught to mourn, Ier. 19. 17? And for private fasting, whether domestical with a man's family, Zech. 12. 12. 1 Cor. 7. 5. Acts 10. 30. or personal by himself, as here, Matth. 6. 17. We may 〈◊〉 to have dealt with it, as the Romans with the Tarquines: they banished all of that name for Superbus his sake. And as the Nicopolites are said to have hated the braying of an 〈◊〉 , that, for that cause, they would not endure the sound of 〈◊◊〉 : So many are departed so far from Popish fasts, 〈◊◊〉 fast not at all; and so open the mouths of the adversaries. But acquaint thyself with this duty, thou that wouldest be 〈◊〉 with God. It is a fore-taste of eternal life, 〈◊〉 in holy practices we taste the sweetness of that heavenly Manna, this Angels food, those soul-fatting viands, that makes us, for a time, to forbear our appointed food. It is a help to the understanding of heavenly mysteries, as Daniel found it, It fits us for conversion, Joel 2. 12. and furthers it, Acts 9. 9. Hence it is called a 〈◊〉 of Humiliation, or of humbling the soul, Lev. 16. because God usually by that Ordinance gives an humble heart, to the which he hath promised both grace, 1 Pet. 5. 5, and glory, Prov. 15. 33. It 〈◊〉 out corruption, and is to the soul as washing to a room, which is more then sweeping; or as scouring to the vessel, which is more then ordinary washing. It subdues rebel-flesh, which with fullness of bread will wax wanton, as Sodom, 〈◊〉 , 〈◊〉 . It testifies true repentance, by this holy revenge, 2 Cor. 7. 11. whiles we thus amerce and punish ourselves, by a voluntary forgoing of the 〈◊〉 and commodities of life, as altogether unworthy, Psal. 35. 13. What shall I say more? Hereby we are daily drawn to more obedience, and love to God, faith in him, and communion with him; a more holy frame of soul, and habit of heavenly-mindedness: Whence our Savior, after this direction for fasting, immediately subjoins that of laying up for ourselves, treasure in heaven, ver. 19, 20. And lastly our prayers shall be hereby edged, winged, and made to soar aloft, which before flagged, sainted, and as it were groveled on the ground. Therefore our Savior, here, next after matter of prayer, adds this of fasting, which is a necessary adjunct of prayer (that which is extraordinary especially) as that which very much fits the heart for prayer, and the severe practice of repentance. Hence it is, that else where, these two fasting and prayer go coupled, for most part, as Luk. 〈◊〉 . 37. Matth. 17. 21. 1 Cor. 7. 5, &c. A full belly, neither studies, nor prays willingly. Fasting enflames prayer, and prayer 〈◊〉 fasting; especially, when we fast and weep, Joel 2. 13. fast and watch, watch and pray, and take heed to both, Mark. 13. 33.

Verse 17. But thou when thou fastest, anoint thine head, &c.]

Not but that a man is bound at such a time, to abridge 〈◊〉 of 〈◊〉 comforts and delights of life, whence it is called a day of restraint, Joel 2. 15. and of afflicting the soul. The Ninevites sat in 〈◊〉 , as unworthy 〈◊〉 any covering. Others put ashes on their heads, in token that they deserved to be as far 〈◊〉 , as now 〈◊〉 were above ground. David lay on the 〈◊〉 , 2 〈◊〉 . 12. 16. Daniel laid aside all delights of sense, as music, mirth, 〈◊〉 , 〈◊〉 , &c. Our Savior fasted to the humbling of his soul, Psal. 35 13. weakening of his knees, Psal. 69. 10. 〈◊〉 and 〈◊〉 of 〈◊〉 body, Psal. 109 24. And when 〈◊〉 the 〈◊〉 〈◊◊〉 him wine mingled with myrthe, to 〈◊◊〉 , and make him 〈◊〉 sensible of his pain, he received it not, 〈◊〉 . 15 23. To 〈◊〉 us ( 〈◊〉 a 〈◊◊〉 ) in our extraordinary humilations for our sins, to forbear all such refreshments as might hinder the course of our just griefs. Let your laughter be turned into mourning, and your joy into heaviness, Jam. 4 9. such a 〈◊〉 as may be seen in the countenance, as the word 〈◊〉 . But when our Savior biddeth, anoint the head, at such a time, and wash the face, it is, as he expounds himself, that we may not appear to men to fast: In a private fast, eschewing wholly the 〈◊〉 ; in a public, not performing to the show, or to this end, that we may be 〈◊〉 .

Verse 18. That thou appear not unto men to fast, &c.]

〈◊〉 〈◊◊〉 the glow-worm, which seems to have both light and heat; but touch it, and it hath neither indeed. In the history of the World encompassed by S ^r Francis Drake, it is 〈◊〉 , that in a certain Island to the southward of Celebes, among the trees, night by night did show themselves, an infinite swarm of fiery-seeming worms, flying in the air, whose bodies no bigger then an ordinary fly, did make a show, and give such light, as if every twig on every tree had been a lighted candle, or as if that place had been the starry sphere. This was but a semblance, but an appearance: no more is that of hypocrites, but a 〈◊〉 , but a flourish. A sincere man is like a crystall-glass with a light in the midst, which appeareth through every part thereof, so as that truth within, breaketh out in every parcel of his life. There is in his obedience to God, 1. An universality, he doth every as well as any part and point of God's revealed will, so far as he knows it. 2. An uniformity, without prejudice or partiality, I 〈◊〉 . 5. 21. without 〈◊〉 the balance of one side, Inequality of the legs 〈◊◊〉 , and an unequal pulse argues bodily 〈◊〉 ; so doth an unsuitable carriage an unsound soul. 3. 〈◊◊〉 : 〈◊◊〉 the same at home as abroad; in the closet as in the 〈◊〉 ; and minds secret as well as open 〈◊〉 : 〈◊〉 〈◊〉 is 〈◊◊〉 the same in his masters house, in the 〈◊〉 and at 〈◊〉 ; 〈◊◊〉 or 〈◊〉 , not like the planet 〈◊〉 , that is 〈◊◊◊〉 with good, and bad with bad. 〈◊◊◊◊〉 is unfeigned, 1 Tim. 1. 5. his love 〈◊〉 , 〈◊〉 〈◊〉 . 3. 〈◊〉 . 〈◊◊〉 . ndissembled. 〈◊〉 . 3. 17. his repentance, a renting of 〈◊◊〉 〈◊〉 2. 12. his 〈◊〉 , an afflicting of the soul. with 〈◊◊〉 , till 〈◊〉 heart be as sore within him as the 〈◊〉 〈◊◊〉 the third day aster circumcision, Lev. 16. 31. & 23. 37. He truly 〈◊〉 at pleasing God, and not at byrespects. This is truth in the inwards, Psal. 51. 6. this is that 〈◊〉 and truth, 1 Cor. 5. 8 that simplicity and godly sincerity, 2 〈◊〉 . 1. 12. A dainty word: It is a Metaphor (saith one) from such things as are tried by being held up against the beams of the Sun (as chap-men do in the choice of their wares) to see what faults or flaws are in them, It is properly used (saith B. Andrew's ) of 〈◊〉 wares, such as we may 〈 in non-Latin alphabet 〉 , bring forth, and show them in the Sun. And as a godly man is sincere, without wax, or gross matter, as he is unmingled, and true of heart, so he doeth truth, Joh. 3. 21. he will not lie, Isa. 63. 9. that great real lie especially. Hypocrites in doing good, they do lies (by their delusion, as gross hypocrites, by their collusion, as close hypocrites.) Thus Ephraim compassed God with lies. His knowledge was but a form, his godliness a figure: his zeal a flash, all he did, a semblance: as these Pharisees only appeared to fast and do 〈◊〉 duties. But every fowl that hath a seemly feather, hath not the sweetest flesh; nor doth every tree that beareth a goodly leaf, bring good fruit. Glass giveth a clearer sound then silver, and many things glister besides gold. A true Christian cares as well to approve his inside to God, as his outside to the world: And it is a just question, whether the desire of being, or dislike of seeming sincere, be greater in him. He 〈◊〉 his worst to men, and best to God (as Moses did, when going to the mount he pulled off his veil; and shents himself oft before God for 〈◊〉 , which the world applauds in him. God he knows, seeth in secret, there's no tempting him with Ananias and Sapphira, to try whether he trieth the hearts or not. His sharp nose easily discerneth, and is offended with the stinking breath of rotten lungs, though the words or outward actions be never so scented and persumed with shows of holiness.

Verse 19. Lay not up for yourselves treasures upon earth. ]

This is the fourth common-place handled here by our Savior, of casting away the inordinate care of earthly things, which he presseth upon all, by nine several arguments, to the end of the Chapter. By treasures here are meant worldly wealth in abundance, precious things stored up, as silver, gold, pearls, &c. All 〈◊〉 are but earth, and it is, but upon earth 〈◊〉 they are laid up. What is silver and gold but white and yellow earth? And what are pearls and precious stones, but the guts and garbage of the earth? Dan. 2. 45. The stone brake in pieces, the iron, the brass, the clay, and silver, &c. The Prophet breaks the 〈◊〉 order of speech, for clay, iron, brass, silver, &c. to intimate (as some conceive) that silver is clay, by an elegant allusion in the Chaldee, should we load ourselves with thick clay? Surcharge our hearts with cares of this life, Luke 21. 34? Gen. 13. 2. It is said, Abraham was 〈◊〉 rich in cattle, in silver and in gold. There is a Latin translation that hath it, Abraham was very heavy. And the original indifferently beareth both: to show (saith one) that riches are a heavy burden, and a hindrance many times to heaven and happiness. They that have this burden upon their backs, can as hardly get in at the straight gate, as a Camel or Cable into a needle, and that because they trust in their riches (as our Savior 〈◊〉 expounds himself) and here plainly intimates, when he 〈◊〉 of 〈◊〉 up 〈◊〉 ; providing thereby for hereafter, 〈◊〉 tomorrow (so 〈◊〉 word 〈◊〉 ) and thinking themselves 〈◊〉 the safer, and the 〈◊〉 for their outward abundance, 〈◊〉 the rich fool did, The rich man's wealth is his strong City, saith 〈◊〉 , his wedge his confidence, his gold, his god; 〈◊〉 〈◊〉 . Paul calleth him an Idolater, S. James an 〈◊〉 , because he 〈◊〉 God of his flower, his trust; and goeth a whoring after 〈◊〉 vanities: he soweth the wind, and reapeth the whirlwind: 〈◊〉 treasureth up wealth, but withal wrath, Jam. 5 3. and by 〈◊〉 all sish that cometh to net, he catcheth at length, the 〈◊〉 and all. Hence it is that S. James bids such (and not 〈◊〉 cause) Weep and howl for the miseries that shall come upon them. 〈◊〉 looks upon them as deplored persons, and such as the 〈◊〉 could call and count incurable and desperate. For the heart 〈◊〉 is first turned into earth and mud, will afterwards freeze and 〈◊〉 into steel and adamant, The Pharisees that were covetous 〈◊〉 Christ, and perished irrecoverably. And reprobates are 〈◊〉 by S. Peter to have their hearts exercised with covetous practices, which they constantly follow, as the Artificer his trade, being 〈◊〉 apprentices to the devil, 2 Cor. 2. 11. Lest Satan should get an advantage against us. or 〈◊〉 us, as covetous wretches do 〈◊〉 novices. These as they have served an ill Master, so they shall receive the reward of unrighteousness, and perish in their corruptions, 2 Pet. 2. 12, 13. Their happiness hath been laid up in the earth, nearer hell then heaven, nearer the devil then God, whom they have forsaken, 〈◊〉 shall they be written in the earth, that is, in hell, as it stands opposed to having their names written in heaven. Those that are earthly minded have damnation for their end. God to testify his displeasure, knocks his fists at them, Ezek. 22. 13. as Balac did at Balaam. And lest they should reply, Tush, these 〈◊〉 but big words, devised on 〈◊〉 to 〈◊〉 silly people: we shall do well enough with the Lord; he addeth, verse. 14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and will do it. Oh that cur greedy muck-moles (that lie rooting and poring 〈◊〉 the earth, as if they meant to dig themselves thorough it, a nearer way to hell) would consider this before the cold grave holds their bodies, and hot Tophet 〈◊〉 their souls 〈◊〉 the one is as sure as the other, if timely course be not taken, O 〈◊〉 nequam, saith S. Bernard; O most wretched and 〈◊〉 world, how little are thy 〈◊〉 beholden to thee; seeing thy love and friendship exposeth 〈◊〉 to the wrath and 〈◊〉 of God, which burneth as low as 〈◊〉 nethermost hell. How fitly may it be said of thee, as 〈◊◊〉 the river 〈◊〉 : they that know it at 〈◊◊〉 it, they that have experience of it at last, do, not 〈◊〉 cause condemn it? Those that will be rich, are resolved to get rem rem, 〈◊〉 modo rem, as he saith, these 〈◊〉 necessarily 〈◊〉 many noisome lusts that drown men in 〈◊〉 : desperately drown them in remediless misery (as 〈◊〉 word signifieth;) Christ must be prayed to be gone, saith that 〈◊〉 , lest all their pigs be drowned. The devil shall have his dwelling 〈◊〉 gain in themselves, rather then in their pigs: Therefore to the 〈◊〉 shall they go, and dwell with him, &c. They feed upon carrion, 〈◊〉 Noah's raven; upon dust, as the Serpent; upon the worlds 〈◊〉 , as those in Job, They swallow down riches, and are 〈◊〉 , as the Pharisees, Luk. 11. 41. but they shall vomit them 〈◊〉 again, God shall cast them out of their bellies. Their mouths 〈◊〉 cried Give, Give, with the horse-leech, shall be filled ere long with a shovell-full of mould, and a cup of fire and brimstone 〈◊〉 down their wide gullets. It shall be worse with them, 〈◊〉 it was once with the covetous Chaliph of Babylon, who being 〈◊〉 , together with his City by Haalon, brother to Mango the great Chan of T 〈◊〉 , was sit by him 〈◊〉 the midst of the 〈◊◊〉 which he and his predecessors had most 〈◊〉 . heaped up together, and bidden of that gold, silver and 〈◊〉 stones, take what it pleased him to eat, saying, by way of 〈◊〉 , That so gainful a guest should be fed with the best, whereof he willed him to make no spare. The covetons Caitiff, kept for certain days, miserably died for hunger, in the midst of those things whereof he thought he should never have had enough, whereby he hoped to secure himself against whatsoever dearth 〈◊◊〉 . 〈◊〉 loveth to confute carnal men in their 〈◊〉 . They shall pass on hardly bestead and hungery; and it shall come to 〈◊〉 , that when they shall be hungry, they shall fret themselves, 〈◊◊〉 their King, and their God, and look upward. And they 〈◊◊〉 unto the earth (where they have laid up their 〈◊〉 , but now 〈◊〉 their hopes) and behold trouble and darkness, 〈◊〉 of 〈◊〉 : and they shall be driven into darkness, Isa. 8. 21, 22. utter darkness; where their Never-enough shall be quitted with 〈◊〉 〈◊〉 , but a black fire, without the least glimpse of light or 〈◊〉 .

Verse 20. But lay up for yourselves treasures in heaven ]

That which you may draw out a thousand year hence. For in a treasure there are three things; a laying up, a lying hid, and a drawing out for present use. Riches reach not to eternity. Therefore whiles others lay 〈◊〉 upon riches, Lay thou hold on eternal life, 1 Tim. 6. 12. and that, by following after righteousness, god inesse, faith, love, patience, 〈◊〉 . This, this is the true treasure: this is to be rich, as our Savior speaketh, toward God, and is opposed to laying up treasure for himself, Luk 12. 21. as 〈◊〉 , laying up treasure in heaven, is to that of laying up treasure in earth. 〈◊〉 cannot be done, because the heart cannot be in two so different places at once. The Saints have their commoration on earth, but their conversation is in heaven. Here are their bodies, but their hearts are, 〈◊〉 Christ their head is. Sancti ibi sunt ubi 〈◊〉 sunt, & non sunt ubi sunt, saith Chrysostom. The Saints are there, in their affections, whether as yet they are not come in their 〈◊〉 . All their plowing, sailing, building, planting tends to that life that is 〈◊〉 , supernatural: they run 〈◊〉 the high prize, they strive for the crown of righteousness, they breath after the 〈◊〉 vision, with, Oh when shall I come and appear before God! And as the Athenians, when they were besiged by Sylla, had 〈◊〉 hearts with him without the walls, though their bodies were held within by force: So the Saints, though detained here for a while in a far country, yet their hearts are at home. They go thorough the world, as a man whose mind is in a deep study, or as one that hath special haste of some weighty business; they wonder much how men can a while to pick up sticks and straws with so much delight and diligence. The time is short (or trussed up into a narrow 〈◊〉 ) the task is long, of keeping faith and 〈◊〉 good conscience; hence they use the world, as if they used it not, as having little leisure to trifle. There's water little enough to run in the right channel, therefore they let none run beside; but carefully improve every opportunity, as wise merchants, and care not to sell all, to purchase the pearl of price. In a witty 〈◊〉 (saith Broughton out os Rabbi Bochai ) Kain and Abel contain in their names advertisements for matter of true continuance and corruption. Kain betokeneth possession in this world, and 〈◊〉 betokeneth one humbled in mind, and holding such possession vain. Such was his 〈◊〉 , sheep-kind, the 〈◊〉 of all living beasts, and therefore the favor of God followed him. And the offering of Kain was of the fruit of the earth, as he loved the possession of this world, and the service of the body (which yet can have no continuance) and followed after bodily lusts. Therefore the blessed 〈◊〉 favored him not. Kains chief care was to build Cities, that he might call his Land after his own Name, Psal. 49. 11. and make his son, Lord Enoch of Enoch. Not so the better sort, Abel, Enoch, Noah, Abraham, they were content to dwell in tents, as looking for a City, which hath foundations, whose maker and founder is God. Abraham bought a piece of ground, but for burial only. Ishmael shall beget twelve Princes, but with Isaac will I establish my Covenant: and although he grow not so great as his brother (that man of God's hand, that had his portion here, ) yet he shall make reckoning, that the lines are fallen unto him in a fair place, that he hath a goodly heritage. Esau had his Dukes, and grows a great Magnifico: but Jacob gets first, the birth-right for a mess of red, red, which the hungry hunter required to be 〈◊〉 with, as Camels are fed by casting gobbets into their mouths (so the word signifies:) And after this, he gets the blessing by his mothers means. And when 〈◊〉 threatened him, and had bolted out some suspicious words, she seeks not to reconcile the two brethren, by making the younger yield again, what he had got from the Elder; but prefers the blessing before Jacob's life, and sends him away. This was to lay up treasure in heaven, for her son, who took herein after the mother too. For if Esau will but 〈◊〉 him to settle in the Land of promise, a type of heaven; he will spare for no cost to make his peace. Silver and gold he hath none, but cattle good store: 550. head of them sends he for a present, to make room for him, as Solomon hath it. Let heaven be a man's object, and earth will soon be his abject. David counts one good cast of God's countenance, 〈◊〉 better then all the corn and oil in the country. Solomon craves wisdom and not wealth. Paul counts all but dross, dung, and dogs-meat, so he may win Christ, and get home to him. Here we have but a glimpse of those gleams of 〈◊〉 , we see but as in a glass obscurely; our life is hid with Christ in God, as the pearl lies 〈◊〉 , till the shell be broken. Compare the estate of Prince Charles in his Queen-mothers womb, with his condition at full age, in all the glory of his fathers Court; there is not so broad a difference as betwixt our present enjoyments (albeit our joys here are unspeakable glorious ) with those we shall have hereafter. Sursum 〈◊〉 cursum nostrum dirigamus. Let therefore our affections and actions, our counsels and courses, be bent and bound for heaven: our earthly 〈◊〉 dispatch with heavenly minds, and in serving men, let us serve the Lord Christ. The Angels are sent about God's message to this earth, yet never out of their heaven, never without the vision of their maker. These earthly things distract not, if we make them not our treasure, if we shoot not our hearts over-far into them. The end of a Christians life is (not as 〈◊〉 dreamed of the 〈◊〉 of man, to 〈◊〉 the heavens, but) to live in heaven. This he begins to do here by the life of faith, by walking with God, as Enoch and Elias, those Candidates of immortality (so the Ancients called them) by walking before God, as Abraham and David by walking after God, as the Israelites were bidden to do. With God, a man walks by an humble friendship and familiarity; before him, by uprightness and integrity: after him by obedience and conformity, by doing his will on earth, as it is in heaven. And this is, to lay up treasure in heaven; this is, as the Apostle expresseth, and interpreteth it, to lay up in store for ourselves a good foundation against the 〈◊〉 to come, that we 〈◊〉 lay hold on eternal life, 1 Tim. 6. 19. There shall be 〈◊〉 of thy times, strength, salvation, wisdom and knowledge: for the fear of the Lord shall be his treasure, Isai. 33. 6.

Verse 〈◊〉 . For where your treasure is, &c.]

i. e. Where your chief happiness is, there your affections will be settled; Where the carcase is, there will the Eagles be also. Beetles delight 〈◊〉 muck-hills: but Christ's Eagles are never in their pride, till farthest off from the earth: they are said (even here) to be set 〈◊〉 with Christ in heavenly places. The Church in the Canticles, hath this given her for an high commendation, That she had a nose like the tower of Lebanon, Siverborum faciem spectemus, saith an Interpreter, 〈◊〉 poter it mag is dici ridiculum? The words at first sight seem somewhat strange: for what so great a praise is it, to have 〈◊〉 nose like a tower? But by this 〈◊〉 is notably set forth that spiritual sagacity and sharpness of 〈◊〉 , whereby the Saints resent and savor the things above, being carried after Christ the true carcase, with unspeakable desire and delight. The earthlyminded, that have their bellies filled with God's hid treasure, the 〈◊〉 of this world, and take it for their portion; these have their heads so stuffed, and their eyes so stopped with the dust of 〈◊〉 , that they neither see nor savor heavenly things. As they are of the earth, so they speak of the earth, and the earth hear's them. As the Grasshopper is bred, liveth and dieth in the same ground: so 〈◊〉 terrigenae fratres, these muck-minded men, are wholly earth in their whole 〈◊〉 . And as the Grasshopper hath wings, but flieth not: sometimes she hoppeth upwards a little, but falleth to the ground again: so these have some light and short motions to 〈◊〉 , when they hear a piercing Sermon, or feel a pressing affliction, or see others snatched away by sudden death before them: but this is not of any long continuance, they return to their former worldliness. The devil hath got full possession of them, as once of Judas by this sin, and could a man 〈◊〉 up their hearts, he might find there fair-written, The God of this present world. He holds his black hand before their eyes, lest the light of the 〈◊〉 Gospel should shine upon them. We cry, O earth, earth, earth, Hear the Word of the Lord: but the devil hath made a path way 〈◊〉 their hearts, so that the seed cannot enter. Earth 〈◊〉 cold and 〈◊〉 , so are earthly-minded men to any holy duty. Earth is heavy and bears downward: so do earthly affections. Earth doth often keep down the hot exhalations, that naturally would ascend: so do those holy motions and meditations. Earth stands still, and hath the whole circumference carried about it: so are God's mercies and judgments about earthly-minded men, and they are no whit moved thereat. Grace, on the other side, as fire, is active and aspiring. And as Moses would not be put off with an Angel to go before the people: he would have God himself, or none: so the true Christian must have Christ, or nothing will give him content. Christ is his treasure, and hath his heart: all his cry is, None but Christ, none but Christ. As the Sun draws up 〈◊〉 , so doth the Sun of righteousness, the affections of his people. And as the hop in it's growing, windeth itself about the pole, always following the course of the Sun, from East to West, and can by no means be drawn to the contrary, choosing rather to break then yield: so the Saints (as well militant as triumphant) do follow the Lamb wheresoever he goeth; and being risen with Christ, and spiritualized by him, they seek the things that are above: their thoughts feed upon the fairest objects (such as are those set down by the Apostle, Phil. 4. 8.) and run with much content, upon that firmament, and those stars in Daniel, That inheritance undefiled and unfadable in Peter; those palms and white robes in the Revelation. They take ever and anon a turn or two on Tabor, and are there transfigured with Christ; or on Mount Olivet, where he was taken up, and have thence continual ascensions in their hearts. And as our Savior in the Interim between his Resurrection and Ascension, whiles he walked here on the earth, spake of the things pertaining to the Kingdom of God, and waited for his exaltation into heaven: So the faithful Christian (that hath his part in the first resurrection) walks in his measure, 〈◊〉 Christ walked, talks as he talked, he speaks of the things concerning the King, and therein his tongue is as the pen of a ready Writer. Of Origen it is said, that he was ever earnest, but never more then when he treats of Christ. And of S. Paul it is well observed, that when he speaketh of heaven, he useth a 〈◊〉 , lofty kind of language, his speech riseth higher and higher, as 2 Cor. 4. 17. a degree above the superlative: so Phil 1. 23. to be with Christ, is far far the better: so 1 Thess. 2. 19. See how the Apostles mouth is opened, his heart enlarged, he cannot satisfy himself, nor utter his conceptions. This a Christian can do, he can sigh out a cupio dissolvi, I desire to be with Christ: whom as he more or 〈◊◊〉 here, in the same measure he is merry; like as 〈◊〉 never sing so sweetly, as when they are 〈◊〉 in the air, or on 〈◊〉 top of trees. As when Christ with-draws his gracious 〈◊〉 and influence, he is all amort, you may take him up for a 〈◊〉 man. 〈◊〉 cries after Christ, as idolatrous Micah did after his lost gods: And as King Edward the third having the King of 〈◊〉 prisoner here in England, and feasting him one time most 〈◊〉 , pressed him to be merry, the French King answered, 〈◊〉 can we sing songs in a strange land? So the good soul is in great 〈◊〉 , while Christ absents himself, and never heartily 〈◊〉 , till she get home to him, till she lay hold on him, whom her 〈◊〉 loveth.

Verse 22. The light of the body is the eye, &c.]

Here our 〈◊〉 Savior illustrateth what he had said before, of laying up, not 〈◊〉 earth, but in heaven, by a fit similitude. Like as the eye is the light of the whole body: so is the mind of the whole man. If therefore thine eye be single, that is, if thy mind be sincere: If 〈◊〉 have that one eye of the Spouse in the Canticles, that one heart promised in the new Covenant, set upon God alone, and not divided, and as it were cloven asunder (which is to have a heart 〈◊〉 a heart ) but minding the one thing necessary, as the main; and be not double-minded, or corrupted from the simplicity of Christ; then shall thy whole body, that is, thy whole, both constitution and 〈◊〉 be lightsome, diaphanous, transparent, as a 〈◊〉 that hath a candle in it, or as a crystall glass with a light in the midst, which appeareth through every part thereof. There will be an uniformity, aequability, ubiquity and constancy of holiness running thorough thy whole course, as the warp doth thorough the woof; when a double-minded man (that hath not cleansed his heart, nor washed his hands of worldly lusts) is unstable and 〈◊〉 in all his ways. Thou shalt love the Lord thy God with all thy mind, Luk. 10. 27. And with my mind I serve the Law of God, saith Paul, which he acknowledged to be spiritual, though he were carnal in part, sold under sin. The old man is still corrupt according to the deceitful lusts (which sometimes so 〈◊〉 and beguile the judgment, that a man shall think there is some sense in sinning, and that he hath reason to be mad) but be ye renewed in the spirit of your minds, in the bosom and bottom of the soul, in the most inward and subtle parts of the soul, and as it were the 〈◊〉 of it. Reserve these upper rooms for Christ, and be not ye conformed to the world (who mind earthly things, and have damnation for their end) but be ye transformed by the renewing of your minds, that ye may see and prove by good experience (not by a National knowledge only) what that good, and holy, and acceptable will of God is. Concerning the East-gate of that Temple in Ezekiel, Thus saith the Lord; This gate shall be shut, and shall not be opened, and no man shall enter by it, because the Lord God of Israel hath 〈◊〉 by it. Here through signifying, saith a Divine, that although the heart of a Christian, which is the temple of the holy Ghost, may let many things enter into it at other gates, yet must it keep the East-gate, the most illuminate and highest power and part of it, continually shut against all men, yea against all the world; and opened only to one thing, I mean to God, who hath already entered into it, and 〈◊〉 it with his Spirit. That as at the windows of 〈◊〉 Ark, there entered in no mist nor water, nothing else but one thing only which is light: so at this East-gate, no mist of human errors, no water of worldly cares may enter in, but only the light of heaven, and a sanctified desire to be fast knit, and perfectly united by faith and love to God.

Verse 23. But if thine eye be evil, &c. If the light that is in thee be darkness, &c.]

An evil eye is here opposed to a single eye, that looks on God singly abstracted from all other things, and affects the heart with pure love to him for himself, more then for his love-tokens. These we may lawfully have, but they may not have us. If any man love the world, the love of the Father is not in 〈◊〉 . For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, that is, pleasure, profit and preferment; these three, like those three troops of the Chaldeans (Job 1. 17.) fall upon the faculties of the soul, and carry them away from 〈◊〉 the right owner. The mind is filled with greater darkness then can be expressed. How great is that darkness? The Prince that 〈◊〉 understanding is a great oppressor: but he that hateth covetousness, that hath not his eyes bleared and blinded with the dust of earthly-mindedness, shall prolong his days, Prov. 28. 16. So, Isa 56. 10, 11. His watchmen are blind: And why? They are greedy dogs, which can never have enough, and they are shepherds which cannot understand: they all look to their own way, everyone for his gain, from his quarter, Isa. 56. 10, 11. Of this sort were those covetous Pharisees, that devoúred widows houses: therefore blind, because covetous, Luke 16. 14. the property of which sin is to besot and infatuate, as it did Judas, who, though he wanted for nothing in our Savior's 〈◊〉 , but was sufficiently provided for, yet for filthy lucre, basely sold his Master, and 〈◊〉 for thirty silverlings (the known and pitched price of the 〈◊〉 slave) and had the face after all, to ask, Master is it I? when he knew Christ to be the true God, and to know all things. 〈◊〉 Comets (though but Comets) as long as they keep 〈◊〉 , shine bright, but when they decline from their pitch, they fall to the earth. So, when men forsake the Lord, and mind earthly things, they lose that light they had, and are dissipated, destroyed and come to nothing. Good therefore is the counsel of 〈◊〉 , Labor not to be rich: Wilt thou set thine eyes upon that which is not? Or as Mercerus otherwise reads that text, Wilt thou darken 〈◊〉 eyes upon them? As those that walk long in the snow, or that 〈◊〉 in a smoky corner, can see little at length. Whoredom and 〈◊〉 take away the heart, saith Hosea, cap. 4. 11. as they did 〈◊〉 ; they drew out his spirits, and dissolved his reason: so doth covetousness. It makes a man that he cannot see the net that is 〈◊〉 before him, which every bird can do, Prov. 1. 17. but whiles 〈◊〉 coveteth the bait, loseth his life, as Shimei did by looking his servants: as Lot, who had like to have run the same hazard, by 〈◊〉 the plain of Jordan: as Jonas, that suffered himself to be cast into the sea, that the ship with her lading might come safe to shore. How many carnal minds, like 〈◊〉 raven, fly out of the Ark of God's Church, and embrace this present world: and like the Mariners, when they found out Jonas, yet fain they would have saved him: So many will rather venture their own casting away, then cast their worldly lusts over-board. How much better Joseph, who let go his garment to save himself, as Elias did his mantle to go to heaven; and Bartimaeus his cloak to come to Christ? How much better Moses, who by faith seeing him that is invisible, and having an eye to the reward; when he was come to years (as the text noteth) and therefore well knew what he did, for he was no baby, refused to be called the son of Pharaohs daughter, and the worlds darling; and choosing rather the afflictions of God's poor people, then the pleasures of sin for a season, he esteemed the reproach of Christ (the worst part of him) greater riches then the treasures of Egypt. And why all this? For 〈◊〉 had respect to the recompense of reward. He set his foot, as it were, upon the battlements of heaven, and there-hence looked upon these earthly happiness, as base and 〈◊〉 , 〈◊〉 and slender, waterish and worthless. The great Cities of Campania seem, but small cottages to them that stand on the top of the Alps: the Moon covereth herself with a pale veil, and shines not at all in the presence of the Sun: No more doth the beauty and bravery of the world (wherewith carnal minds are so bedazelled and 〈◊〉 ) to a man that hath been in paradise with Paul, that hath already laid hold on eternal life. The moles of the earth, that are blind and cannot see far off, that have animam triticiam, a wheaten soul, with that fool in the Gospel, and know no other happiness, 〈◊〉 to have and to hold; these have their eyes blinded by the god of this world, as Isaac had his wels stopped up with earth by the Philistines. And as a small dish being held near the eyes, hideth from our sight a great mountain: and a little hill or cloud, the great body of the Sun, though it be far bigger then the whole earth: So these earthly trifles being placed near men's 〈◊〉 , do so shadow and over-cloud those great and glorious excellencies that are above, that they can neither truly behold them, nor rightly judge of them. When men travel so far into the South, that the sight of the North-pole is at length intercepted by the earth, it is a sign they are far from it: so is it, that men are far from heaven, when the love of the earth comes in betwixt their souls, and the sight thereof. Earth-damps quench the spirits lamp. Much water of affliction cannot quench that love, that yet a little earth may soon do.

Verse 24. No man can serve two Masters, &c.]

The Mammonists mind must needs be full of darkness, because utterly destituted of the Father of lights, the Sun of the soul: for ye cannot serve two Masters, God and Mammon. By Mammon is meant earthly treasure, worldly wealth, outward abundance, especially when gotten by evil arts, it cometh to be the gain of ungodliness, the wages of wickedness, riches of unrighteousness, filthy 〈◊〉 . When Joseph was cast into the pit by his bloody brethren, What gain (saith Judah ) will it be if we kill him? The Chaldee there hath it, What Mammon shall it be? What can we make of it? What profit shall we reap or receive thereby? Now these two, God and Mammon, as they are incompatible Masters, so the variance between them is irreconcilable. Amity with the world is 〈◊〉 with the Lord, Jam. 4. 4. Emnity, I say, in a sense both active and passive, for it makes a man both to hate God, and to be 〈◊〉 by God: so there's no love lost on either side. If any man love the world, the love of the Father is not in him; that's flat. But the 〈◊〉 any one is drowned in the world, 〈◊〉 more desperately he is divorced from God, who requireth to be served truly, that there be no halting, and totally, that there be 〈◊〉 halving. Cambden reports of Redwald the first King of the East. Saxons that was 〈◊〉 , that he had in the same Church, one Altar for Christian religion, and another for sacrifice to devils, And Callenucius, telleth us of a Noble-man of Naples, that was 〈◊〉 profanely to say, that he had two souls in his body, one for God, and another for whomsoever would have it. The Ebionites, 〈◊〉 Eusebius, would keep the Sabbath with the Jews, and the Lordsday with the Christians, as if they were of both religions, 〈◊〉 in truth, they were of neither: So Ezekiel's hearers sat devoutly before the Lord at his public Ordinances, and with their 〈◊〉 shown much love, but their heart, meanwhile, was on their halfpenny, it went after their covetousness. So the Pharisees heard Christ's Sermon against the service of Mammon, and derided him: and while their lips seemed to pray, they were but chewing of that murthering-morsel, those widows houses that their throats (as an open sepulcher) swallowed down soon after. Thus filled they up the measure of their fathers, those ancient Idolaters in the wilderness, who set up a golden calf, 〈◊〉 then caused it to be proclaimed, To morrow is a feast to Jehovah. And such is the dealing of every covetous Christian. S. Paul calleth him an idolater, S. James an adulterer, for he goeth a whoring after his gods of gold and silver: And although he bow not the knee to his mammon, yet with his heart he serveth it: Now obedience is better then sacrifice: and Know ye not, saith the Apostle, that his servants ye are to whom ye obey &c? Inwardly he loves it, delights in it, trusts on it, secures himself by it from whatsoever calamites: Outwardly, he spends all his time upon this Idol, in gathering, keeping, increasing, or honoring of it. Hence the jealous God hateth him, and smites his hands at him, Ezek. 22. 13. and hath a special quarrel against 〈◊〉 that bless the covetous, whom the Lord abhorreth. As for his servants, he strictly chargeth them to 〈◊〉 their conversation without covetousness, Heb. 13. 5. yea their communication, Ephes. 5. 3. yea their cogitation, 2 Pet. 2. 14. branding them for 〈◊〉 children, that have so much as their thoughts exercised that way. He will not have his hasten to be rich, or labor after superfluities, 〈◊〉 nor anxiously, after necessaries. For worldliness ( 〈◊〉 not 〈◊〉 ) when men oppress themselves with multiplying of 〈◊〉 , or suffer their thoughts and affections to be 〈◊〉 , 〈◊〉 taken up, with minding these things on earth, as a main hindrance from heaven: It fills the heart with cares, and so unfits 〈◊〉 deads it to divine duties. The thoughts as wings, should carry 〈◊〉 in worship even to the mansions of God, which being laden 〈◊〉 thick 〈◊〉 , they so glue us to the earth, that the 〈◊〉 of 〈◊〉 word and ordinances cannot draw us one jot from it. The 〈◊〉 is also hereby made like a mill, where one cannot hear 〈◊〉 , 〈◊〉 noise is such as takes away all intercourse. If conscience call 〈◊〉 them to take heed of going out of God's way, they are at as little 〈◊〉 to listen, as he that runs in a race; who many times 〈◊〉 with so much violence, that he cannot hear what is said unto him, 〈◊〉 it never so good counsel. And having thus set their hearts, and 〈◊〉 their hopes upon earthly things, if ever they 〈◊〉 them, as it 〈◊〉 falleth out, they are filled almost with unmedicinable sorrows, 〈◊〉 as they will praise the dead above the living, and wish they had 〈◊〉 been born, Eccles. 4. 1, 2, 3. Lo this is the guise and guerdom of those Inhabitants of the earth, those viri divitiarum, as the 〈◊〉 stiles them, those miserable muck-worms, that prefer Mammon before Messias, gold before God, money before mercy, earth before heaven: as childish a weakness as that of Honorius the Emperor, that preferred a Hen before the City of Rome. 〈◊〉 , saith one, is a monster, whose head is as subtle as the serpent, whose mouth is wide as hell, eyes sharp as a Lizard, scent quick as the Vulture, hands fast as Harpyes, belly insatiable as a Wolf, feet swift to 〈◊〉 , as a Lioness robbed of her whelps. Ahab will have Naboth's vineyard, or he will have his blood. Judas was both covetous and a murderer, and therefore a murderer, because covetous. He is 〈◊〉 also a thief, and why a thief, but 〈◊〉 a Mammonist. 〈◊〉 draws a man from all the Commandments, Psal. 116. 36. And there want not those, that have drawn the covetous person thorough all the Commandments, and proved him an Arheist, a Papist, a perjurer, a 〈◊〉 of God's Sabbath, an iron boweld wretch, a murderer, an adulterer, a thief, a false witness, or whatsoever 〈◊〉 the devil will. And can this man ever serve God acceptably? can he possibly please two so contrary masters? No: he may sooner reconcile fire and water, look with the one eye upward, and with the other eye downward, bring heaven and earth together, and gripe them both in a fist 〈◊〉 be habitually covetous and truly religious. These two are as inconcurrent as two 〈◊〉 lines, and as incompatible as light and darkness. They who bowed down on their knees to drink of the waters, were accounted unfit soldiers for Gideon: so are 〈◊〉 for Christ, that stoop to the base love of the things of this life: 〈◊〉 discredit it both his work and his wages: 〈◊〉 Abraham would not, that ancient and valiant soldier and servant of the most 〈◊〉 God. For when Melchizedek from God had made him heir of all things, and brought him bread and wine, that is, an earnest, 〈◊〉 little for the whole, &c. he refused the riches that the King of Sodom offered him, because God was his shield, and his exceeding great reward: His shield against any such enemies as 〈◊〉 omer and his complices had been unto him, and his exceeding great reward, for all his labor of love in that or any other service, though he received not of any man, from a thread to a 〈◊〉 .

Verse 25. Therefore I say unto you, Take no careful 〈◊〉 , &c. ]

This life is called in Isaiah, the life of our hands, because it is maintained by the labor of our hands. Nevertheless let a 〈◊〉 labor never so hard, and lay up never so much, his life 〈◊〉 not in the abundance of the things that he possesseth, saith our 〈◊〉 , and therefore bids, take heed and beware of covetousness. There is in every mothers-child of us, a false presumption of selfsufficiency in our own courses, as if we, by our own diligence, could build the house. The devils word is proved too true. He said we should be like God's: which as it is false in respect of divine qualities resembling God, so is it true in regard of our sinful 〈◊〉 : for we carry the matter for most part, as if we were petty gods within ourselves, not needing any higher power, This self-confidence, the daughter of unbelief, and mother of carking care, and carnal thought-fullness, our Savior 〈◊〉 by many arguments 〈◊〉 and 〈◊〉 . Take no thoughtful 〈◊〉 for your life, what ye shall eat, &c. The word here used in the original, signifieth sometimes a commendable and Christian care, as 1 Cor. 7. 33, 34. He that is married careth how to please his wife: Likewise she careth how to please her husband. It implieth a dividing of the mind into divers thoughts, casting this way, and that way, and every way how to give best content. And 〈◊〉 should be all the strife that should be betwixt married couples: This is the care of the head, the care of diligence, called by the Greeks, 〈 in non-Latin alphabet 〉 . But there is another sort of 〈◊〉 here spoken against, as unwarrantable and damnable; the care of the heart, the care of 〈◊〉 , a doubtful and carking care, joined with a fear of future events, a sinful solicitude, a distracting and distempering care, properly called 〈 in non-Latin alphabet 〉 , because it tortures and tears asunder the mind with anxious impiety, and fretting impatiency. This maketh a man, when he hath done his utmost endeavor, in the use of lawful means, for his own provision or preservation, to sit down, and with a perplexed heart sigh out. Sure it will never be: sure I shall die a beggaer; be utterly 〈◊〉 , &c. Surely I shall one day perish by the hand of Saul: were it not better for me to shift for myself, and to 〈◊〉 speedily into the land of the Philistines, 1 Sam. 27 1? A sinful consultation, for had not God promised him both life and Kingdom after Saul? but he said (very wisely) in his hasty fear. All men are liars, Prophets and all. And again; I said in my sudden haste, I am cut off.

Verse 26. Behold (or cast your eyes upon) the fowls of the air ]

Look upon them 〈◊〉 , consider them wisely, learn of them carefully, to cast away carnal caresullnesse, and to cast all your care upon God, who careth for them, how much more for you? Ask now the fowls of the air, and they shall tell thee, saith Job, that there is a reward for the righteous, and a God that judgeth in the earth. As he made them at 〈◊〉 for his own glory (that we might admire his workmanship in their multitude 〈◊〉 variety of colors, 〈◊〉 and taste, 1 Cor. 15 39.) and for our both use and 〈◊〉 : so he knows them all, Psal. 50. 11. and maintaineth them: 〈◊〉 both for their use, Ps. 147. 9. and delight, Psal. 104. 12. 〈◊〉 us wisdom beyond them, Job 37. 11. and yet setting us to 〈◊〉 to them, to learn dependence upon God, both for 〈◊〉 from evil, Matth. 10. 29. and for provision of good, as here, 〈◊〉 Job 39. 16. He taketh care of the Ostriches young ones, and of 〈◊〉 young Ravens that cry unto him, Psal. 147. 9. They are fed of God, when forsaken of their dams, and left bare and destitute: 〈◊〉 out of their dung, and carrion, brought before to the nest, 〈◊〉 a worm, which creepeth to their mouth and feedeth them.

Verse 27. Which of you by taking thought, can add one cubit 〈◊◊〉 stature? ]

And as little able are we (though we take never so much care and pains) to add 〈◊〉 mite to that dimension of our 〈◊〉 , which God by his wise and powerful providence 〈◊〉 allotted unto us. Every man shall have his statute-measure, 〈◊〉 slint and proportion in his estate, as well as in his stature, to the which he shall come and not exceed. All carking care therefore is bootless and unprofitable. Men may eat up their hearts thereby, and trouble their houses, Prov. 15. 27. (what with labor, 〈◊〉 what with passion, a covetous man and his household never live at 〈◊〉 , all is continually on a tumult of haste and hurry) 〈◊〉 cannot add anything to their 〈◊〉 or 〈◊〉 , much I 〈◊〉 to 〈◊〉 spiritual growth, which is hereby exceedingly hindered and hide-bound: as we see in the 〈◊◊〉 , the 〈◊〉 young Pharisee, and those other, that being called to be Christ's disciples, were so taken up with the care of their worldly 〈◊〉 , that they could find no present 〈◊〉 to follow Christ.

Verse 28. 〈◊〉 the 〈◊〉 of the 〈◊〉 . ]

Contemplate 〈◊〉 , saith Luther: Understand them well, 〈◊〉 Erasmus: Learn 〈◊〉 they grow, saith Beza: Hang upon these fair flowers, with the 〈◊〉 Be, till 〈◊〉 have sucked some sweet meditation out of them. God is to be seen and admired in all his wondrous works. A skilfall Artificer takes it ill, that he sets forth a curious piece, and no man looks at it. There is not a slower in the whole field (the word here rendered Lilies, signifieth all sorts of flowers ) but 〈◊〉 forth God to us 〈◊〉 lively colors. 〈◊〉 to 〈◊◊〉 , is to incur the curse he hath 〈◊〉 against such, 〈◊〉 regard not the work of the Lord, that is, the first making, Neither consider the operation of his hands, that is, the wise disposing of his creatures, for our 〈◊〉 and benefit. A godly Ancient being asked by a 〈◊〉 Philosopher, how he could contemplate high things, since he had no books? Wisely answered, That he had the whole world for his book, ready open at all times, and in all places, and that therein he could read things divine and heavenly. A Be can suck honey out of a flower, that a fly cannot do. Our Savior could have pointed us to our first parents clothed, and Elias fed, the Israelites both fed and clothed extraordinarily by God in the 〈◊〉 . Never Prince was so served in his greatest pomp; not Solomon in all his royalty, as they. But because all men have not faith to believe that miracles shall be wrought for them, he sendeth us to these more ordinary, and more easy instances of God's bountiful and provident care of birds and lilies; that in them (as in so many optic glasses) we may see God's infinite goodness, and be confident.

Verse 29. And yet I say unto you, that even Solomon in all his glory. ]

In all his bravery, which doubtless was very great, in the day of his espousals, especially, when his mother crowned him, 〈◊〉 . 3. 〈◊〉 . Herod's cloth of silver did so dazzle the people's eyes in a Sunshine-day, that they deified him. Alcisthenes the Sybarites cloak, was sold to the Carthaginians by Dionysius for 120. talents. And Demetrius King of Macedon had a robe royal so stately and costly, that none of his successors would wear it, for avoiding of envy. There is no doubt but Solomon's roy all robes were very sumptuous, being so mighty and wealthy a Monarch. Great ones may go arrayed according to their state: and they that are in Kings houses 〈◊〉 softs. Yet is it reckoned as a fault in the rich man, Luk 16. 19. that he was often clothed in purple and fine linen; and God threateneth to punish even Princes, and Kings children, and all other such as are clothed with strange apparel. The Jews for 〈◊〉 the Chaldean habit, were soon after carried captive into Chaldea, Ezek. 23. 15. And what heavy things are thundered against those curious dames of Jerusalem by the Prophet Isaiah, who being himself a Courtier, inveighs as punctually against that 〈◊〉 vanity, as if he had lately viewed the Ladies wardrobes. 〈◊〉 Savior finds fault with the Scribes that loved to go in long clothing, Mark 12. 38. And S. James with those Christians that would fawn upon a gold ring, and a goodly suit, Jam. 2. 2. In the year 1580. great ruffs with huge wide sets, and cloaks reaching almost to the ankles, no less uncomely then of great expense, were restrained here by proclamation, saith M. Camden. And need we not the like 〈◊〉 now, when so many Prodigals turn rents into 〈◊〉 , and lands into laces, Singulis auribus bina aut terna dependunt patrimonia, as Seneca hath it, hang two or three patrimonies at their ears, a pretty grove upon their backs, a reasonable Lordship, or living about their necks. This is far from that humility, wherewith S. Peter would have young men clothe themselves; and from that meek and quiet spirit, wherewith, saith he, the holy women of old adorned themselves, not with plaited hair, and golden abiliments, 1 Pet 3. 3, 4. Cyprian and Austin say, that superfluous apparel is worse then whoredom: because whoredom only corrupts chastity, but this corrupts nature.

Verse 30. The grass of the field, which today is, and tomorrow 〈◊〉 cast into the oven. ]

A fit resemblance of all outward things, the subject of our carking cares, likened (when they are at best) to the flower of grass, Isa. 40. 6. The Sun is no sooner risen, saith S. James, with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways, his riches cannot ransom him. But as grass, when ripe, withereth, and is carried away, either by the teeth of beasts, or hands of men: so are all, by impartial death. And as the sithe with a few strokes, mows down thousands of piles and forms of grass; so do God's judgments millions of men, Psal. 9. 17. Prov. 11. 21. And as grass is today a flourishing field, tomorrow cast into the oven: so are the greatest into their graves (if not into that burning fiery furnace) then when they are in their prime and pride, in their greatest flourish, in the ruff of all their jollity: as the rich fool, therefore a fool, because he stuck his clothes with these flowers of the field, these fading felicities, and thought himself thereby become (as Simon Magus ) some great one. Contrarily S. James makes it a sign of a convert, that though of high degree in the world, yet he is herein made low, that he hath low thoughts of these low things, which he seeth to be mutable and momentary, as the flower of the grass; and bids him rejoice in that he is exalted, in that he is now made a greater man ever since; being converted he is become too big for these petty businesses: As a man grown up, delights to deal in lands, and lays by his Cherry-stones. But we pity that want of wit which maketh the mind run on babbles, but never think on ought substantial.

Verse 31. Therefore take no careful thought, &c.]

From the fore-named grounds. Our Savior here resumeth and enforceth the former exhortation. Sollicitudo est aegritudo cum cogitatione, saith the Orator. Carefulness is a tormentfull plodding upon businesses. It is, say Divines, 〈◊〉 act of fear and distrust, taking up not only the head, but chiefly the heart, to the very dividing and disturbing thereof: causing a man inordinately and over-eagerly to pursue his desires, and to perplex himself like wise with 〈◊〉 and 〈◊〉 thoughts about success. Now our Lord Christ would have none of his servants to care inordinately about anything, but that, when they have done what they can in obedience to him, they should leave the whole matter of good or evil success to his care. To care about the issue of our lawful endeavors, is to usurp upon God, to trench far into his prerogative divine, to take upon us that which is proper to him. And it is no less a fault to invade God's part, then to neglect our own. Add hereunto, that God out of his wise justice, ceaseth caring for such an one, and because he will not be beholden to God to bear his burden, he shall bear it alone, to the 〈◊〉 of his back, or it least, till he is much bowed and 〈◊〉 under it. If we 〈◊〉 such as will put no trust in us, but love to stand upon their own ground, we give them good leave: as contrarily, the more we see ourselves trusted to, 〈◊〉 more 〈◊◊〉 is careful for them that stay upon us. Thus it is with 〈◊〉 heavenly Father.

Verse 32. For after all these things do the Gentiles seek. ]

With whom if you should symbolize in sins, or not exceed in virtue, it were a shame to you. They studiously seek these things, they seek them with all their might; as being without God in the world, and therefore left by him to shift for themselves. When we observe a young man toiling and moiling, running and riding, and not missing a market, &c. we easily guess and gather that he is fatherless and friendless, and hath none other to take care for him. Surely this immoderate care is better beseeming infidels that know not God, but rest wholly upon themselves, and their own means, then Christians, who acknowledge God most wise and all-sufficient to be their loving father. As we differ 〈◊〉 Heathens in profession, so we should in practice: and a gross business it is, that Jerusalem should justify Sodom, and it should be said unto her, Neither hath Samaria committed half af thy sins, but thou hast multiplied thine abominations more then they, Ezek. 16. 51. Such as have hope in this life only, what marvel if 〈◊〉 labor their 〈◊〉 to make their best of it. Now many of the poor Pagans believed not the immortality of the soul, and those few of them that dreamt of another life beyond this, yet 〈◊〉 of it very 〈◊〉 , and scarce believed themselves. Socrates the wisest of Heathens spake thus to his friends at his death: the time is now come that I must die, and you survive: but whether is the better of these two, the gods only know, and not any man living; that's mine opinion. But we have not so learned Christ; neither must we do as Heathens and alients from the Common-wealth of 〈◊〉 : 〈◊〉 now in Christ 〈◊〉 , we who sometimes were far off, are made nigh by his blood, and have an access through him by one spirit, to the 〈◊〉 .

Verse 33. But seek ye first the Kingdom of God and his 〈◊〉 . ]

That, as the end, 〈◊〉 , as the means: for grace is the way to glory, 〈◊〉 to happiness. If men be not 〈◊〉 , 〈◊〉 no heaven to be had; as if they be, they shall have heaven and earth too: for 〈◊◊〉 the promise of both lives; and godly men, in Scripture, ( Abraham, Job, David, others) were 〈◊〉 then any: and so men might be now, if they would be as godly. The good God had furnished Constantine the great with so many outward blessings, as scarce any man durst ever have desired, saith S. Austin. He sought God's Kingdom first, and therefore other things sought him: and so they would do us, did we 〈◊〉 run the 〈◊〉 method. Riches and honors, delights and 〈◊〉 , 〈◊〉 and length of days, seed and posterity are all entailed upon 〈◊〉 . The wicked, In the fullness of his sufficiency is 〈◊◊〉 , Job 20. 22. when the godly in the fullness of their straights are in all-sufficiency. Oh who would not then turn spiritual purchaser, and with all his gettings, get godliness? Seek ye first the Kingdom of God, saith Divinity; Seek ye first the good things of the mind, saith Philosophy, Caetera aut aderunt, 〈◊〉 certe non oberunt. But our 〈◊〉 over-valuing of earthly things, and underprizing of 〈◊〉 , is that that maketh us so 〈◊〉 careful in the one, and so wretchlesly affected in the other. The lean kine eat up the fat, and it is nothing seen by them. The strength of the ground is so spent in nourishing weeds, 〈◊〉 , or corn of little worth, that the good 〈◊〉 is pulled down; choked or 〈◊〉 . Earthly 〈◊〉 sucketh the 〈◊〉 of grace from the heart, as the Ivy doth from the Oak, and 〈◊〉 it 〈◊〉 . Correct therefore this ill humor, this choakweed: cast away this clog, this thick clay, that makes us like 〈◊◊〉 woman in the Gospel, that 〈◊◊〉 of a spirit 〈◊〉 years could not look up to heaven. And learn to covet 〈◊〉 things, labor for the meat that perisheth not. Lay hold 〈◊◊〉 life, what 〈◊〉 you let go. 〈◊〉 things are, Nec vera, nec vestra, 〈◊〉 and momentary, mixed and infected with care in getting, fear in keeping, grief in losing: 〈◊〉 , 〈◊〉 are insufficient and unsatisfactory, and many times prove 〈◊〉 of vice, and hindrances from heaven. Spiritual things on the other side, are solid and substantial, serving to a life that 〈◊〉 supernatural and supernal. They are also certain and durable, 〈◊〉 prodi, nec perdi, nec eripi, nec surripi possunt. They are sound 〈◊◊〉 , a continual feast, 〈◊◊〉 , or the least 〈◊〉 ; they serve to and satisfy the soul; as being the gain of earth and 〈◊〉 , and of him that filleth both. Seek ye therefore first, &c. Our Savior, in his prayer, gives us but one petition for temporals, five for spirituals, to teach us this 〈◊〉 . Scipio went first to the Capitol, and then to the Senate, &c.

Verse 34. Take therefore no thought for the morrow ]

The Lord Christ, well knowing which way our heart hangs, and pulse 〈◊〉 , beats much upon this string, drives this nail home to the head. When things are over and over again repeated and inculcated, it imports. 1. The difficulty. 2. The necessity of the duty. 3. Our utter 〈◊〉 , or at least, dullness to the doing of it. How hardly we come off with God in this most necessary, 〈◊〉 much neglected duty, who knows not, feels not, bewails 〈◊〉 . The world is a most subtle, sly enemy: and by reason of her 〈◊〉 neighbourhood, easily and insensibly insinuates into us, and 〈◊〉 the best hearts. Our Savior saw cause to warn his Disciples of the cares of life: and where was Thomas, when 〈◊〉 appeared to the rest of the 〈◊〉 , the doors being shut, 〈◊〉 either lurking for fear of the Jews, (in probability) or packing up, and providing for one, now that his Master was 〈◊〉 , and taken from him? What ever the cause was, the effect was woeful, Joh. 20. 24, 25. And albeit in both Testaments (as 〈◊〉 observeth) the Saints of God have been noted to be subject to divers infirmities, yet none tainted with this enormity of 〈◊〉 . Yet S ^t John saw cause to say to those that were Fathers also: Love not the world, nor the things that are in the world. And David prays heartily, Incline my heart to thy Testimonies, and not to covetousness. Satan will be busy with the best this way, as he was with our Savior himself: he knew it a most prevailing bait. And when this would not work, he fleeth from him, as despairing of victory. Be sober therefore (in the pursuit and use of these earthly things) and watch, for your adversary the devil watcheth you a shrewd turn by them. They are so near and so natural to us, that, through Satan's policy and malice, when we think upon them (that we may the better learn to flee, and slight them) they stick to our fingers, when we should throw them away: they catch us when we should flee from them: they come over us with feigned words usually; 2 Pet. 2. 3. To hide our faults from the view of others, or subtle thoughts and evasions, to blindfold the conscience, with color of Christ, necessary care, &c. Whence it is called, cloaked and coloured covetousness, 1 Thes. 2. 5. A Christian-hath ever God for his chief end, and will not, deliberately, forgo him upon any terms: He errs in the way, thinking he may mind earthly things, and keep God too: so being ensnared with these worldly lime-twigs: (like the silly bird) before he is aware, the more he struggleth, the more he is entangled and disabled. All this, and more then this, our Savior well 〈◊〉 : and therefore reiterates his exhortation, and sets it on with so many Arguments. Care not for the morrow, &c. I will be careless according to my name, said that Martyr John Carelesse: for now my soul is turned to her old rest again, and hath taken a sweet nap in Christ's lap. I have cast my care upon the Lord, who careth for me, &c. And Bishop Hooper in a letter to certain good people taken praying in Bow -Church-yard, and now in trouble, writeth thus. Read the second Chapter of Luke: there the shepherds, that watched upon their sheep all night, 〈◊〉 as they heard Christ was borne at Bethlehem, by and by they went to seek him. They did not reason, nor debate with themselves, who should keep the woolf from the sheep in the mean-time: but did as they were commanded, and committed their sheep to him, whose 〈◊〉 they obeyed: so let us do, now we be called, commit all other things to him that calleth us. He will take heed that all things shall be well: he will help the husband, comfort the wife, guide the servants, keep the house, preserve the goods: yea, rather then it shall be undone, he will wash the dishes, and rock the cradle. Cast therefore all your care upon God, &c. Judea (as one hath well observed,) lay utterly waste for 70 years. Insomuch that after the slaughter of 〈◊〉 , when all, man woman and child, fled into Egypt, there was not a Jew 〈◊〉 in the Country. Neither find we any colonyes sent thither, or any displaced to make room at their 〈◊〉 . A wonderful providence, that so pleasant a Country, left destitute of inhabitants, and compassed about with such warlike Nations, was not invaded, nor replanted for 70. years 〈◊〉 : but the Land kept her Sabbaths, resting from tillage, &c. and God kept the room empty, till the return of the naturals. Jeremiah, immediately after he had foretold the captivity, and the Chaldeans were now besieging the City, was bidden to buy a field of his uncles son; Which also he did, weighing him the money, and 〈◊〉 the evidences: for although it might seem an ill time to make a purchase, yet he took no further care, then to trust God who had said, Houses, and fields, and vineyards, shall be possessed again 〈◊〉 this Land. Now God's promises, he knew, were the 〈◊〉 freehold: Ier. 32. 15. So in every seventh years rest, the people were taught to depend on God's providence, by 〈◊〉 . For though the owner of the field might gather, even on that year, for the maintenance of himself and family, 〈◊〉 . 25. 6. yet he was neither to so we his field, thereby to greaten his harvest, nor to hedge his field, or lock up his vineyard.

CHAP. VII.