A plaine and compendious exposition of Christs Sermon in the Mount contayned in the 5.6.7. chapters of Saint Matthew. Being the substance of sundry sermons. By Iohn Carter minister at Belstead neare Ipswych:

THE WISE BVILDER, OR CHRISTS Sermon in the Mount expounded.

MATTH. 7. 24, 25, 26, 27.

24. Therefore whosoeuer heareth these sayings of mine, and doth them, I will liken him vnto a wise man, that built his house vpon a rocke:

25. And the raine descended, and the flouds came, and the winds blew, and beate vpon that house, and it fell not, for it was founded vpon a rocke.

26. And euery one that heareth these sayings of mine, and doth them not, shall bee likened to a foolish man, which built his house vpon the sand:

27. And the raine descended, and the flouds came, and the windes blew, and beate vpon that house, and it fell, and great was the fall of it.

IN these foure Verses is contayned the conclusion of Christ's most notable Sermon vpon the Mount, which is faithfully recorded by this our Euan∣gelist Saint Matthew, (one of the Pen-men of the Holy Ghost) in the fift, sixt, and seuenth Chapters of his holy Gospell. This worthy conclusion seemeth to be inferred vpon his doctrine going immediately

before, concerning the dreadfull doome of all workers of ini∣quitie, pronounced in three seuerall sentences to this effect, Seeing a euery tree that bringeth not forth good fruit, is hewen downe, and cast into the fire; And againe, Seeing b Not euery one, that saith vnto me, Lord, Lord, shall enter into the Kingdome of Heauen; And lastly, Seeing c I will then professe vnto many (famously knowne, and taken forth, among men, for their eminent and extraordinary gifts) I ne∣uer knew you, Depart from mee yee workers of iniquitie; THEREFORE whosoeuer heareth these sayings of mine, and doth them (so d purging himselfe from these, as a vessell vnto honour sanctified, and meete for the Master's vse, and prepared vnto euery good worke) I will liken him vnto a wiseman, &c. Contrariwise, Euery one that heareth these sayings of mine, and doth them not (but e turneth a∣side to his owne crooked wayes, with those workers of iniqui∣tie) he shall be likened to a foolish man, &c,

His aime and scope heere, is, to set before our eyes the Image and picture of the good and euill hearer, expressed to the quicke, vnder the similitude of the wise builder, verse 24. 25. First, by his actions, truly religious; hee ioyneth pra∣ctise to his hearing, turning the word into worke, f Obeying from the heart (as the Apostle testifieth of the Romanes) that forme of doctrine, whereunto he is deliuered, or where∣by he is (as it were) new minted, or moulded. So farre forth that (as the same Apostle teacheth in the same g Epistle) he is now no more conformed to this world, but transformed, by the renewing, not of his manners alone, but of his very minde, that hee may proue by his owne daily practise and experience (which is the best Commentary, of all other.) What is that good, that acceptable and perfect will of GOD, reueiled in his Word, and more particularly in this most wise and holy Sermon. This effectuall hearing and doing will cleerely demonstrate a man to bee that good ground, commended in the Parable of the Sower, because h hauing heard the Word with an houest and good heart, hee keepeth it, and bringeth forth fruit with patience; not suffe∣ring

himselfe to bee beaten from it by any troubles or vexa∣tions, which accompany either mortification of sinne, or persecution for righteousnesse. And (which is a most nota∣ble branch of practise, without which, all commeth to no∣thing) hee is not ashamed, but counteth it his glorie, vpon iust rebukes, to suffer himselfe to bee reclaymed from what∣soeuer errour in his iudgement, or aberration in his life. i Re∣buke a wiseman, and he will loue thee; giue admonition (as our Lord Christ doth many in this Sermon) to the wise, and he will be wiser, saith the most wise Teacher. And againe, k As an eare-ring of gold, and an ornament of fine gold, so is a wise reprouer vpon an obedient eare. He reioyceth no lesse in such reproofes, then people, especially children, doe in their earings, and rich ornaments. Yea, how weake soeuer the reproouer bee, and how great soeuer the partie reproued, yet hee will bee readie, with right noble Dauid, to breake forth and say, l Blessed be the Lord God, which sent thee this day to me, and blessed bee thine aduice, and blessed bee thou. Giue me such an one, and I will say that hee is a good hearer indeed: of whom, that of the Psalmist may truly bee taken vp, m Glorious things are spoken of thee. For Christ Iesus, the onely begotten Sonne of God, and Lord of glory, pro∣nounceth (and that with great earnestnesse) him to be n his brother, sister, and mother: to bee blessed, o rather then the wombe, that bare him, and the pappes which he sucked.

Secondly, the good hearer is described by his propertie, which is wisdome; hee likeneth him to a wiseman. This pro∣pertie euery one is most liquorish of, taking after their great grand-mother Eue; who though she were made wise enough, if she could haue seene it, yet would needs sing a note aboue Ela, and bee made wiser by the counsell of the old Cheater, the Deuill, speaking in the Serpent: whereby it came to passe, that instead of attayning to an higher pitch of knowledge, to bee like vnto God, as hee bare her in hand, shee lost that which she had, and plunged herselfe, withall her miserable posteritie, into extreme folly and vanitie, ending in vtter perdition. Heere our Lord and Master (being most wise, and

euen wisdome it selfe, and p comming also to seeke and to saue that which was lost) prescribeth vnto vs the onely anti∣dote or souereigne remedie against this deadly poyson, to wit, the constant hearing and doing of these his fayings. So Moses, the seruant of the Lord, most diuinely taught the people of Israel, Heare (saith hee) q and doe these statutes and indgements, which the Lord my God hath commanded, for this is your wisdome and vnderstanding. And Dauid found the truth hereof by most sweet and comfortable expe∣rience (as euery one, that taketh his course, shall) r Thou (saith he) through thy Commandements hast made me wiser then mine enemies, for they (meaning those commandements) are euer with me. I haue more vnderstanding, then all my Teachers: for thy testimonies are my meditation. I haue vn∣derstood more, then the ancients, because I kept thy precepts. Obserue in this worthy example, how they we••e alwayes with him; hee set them before the eyes of his minde; they were his meditation; he kept them in practise, and so became passing wise: which he heere humbly acknowledgeth to the prayse and glorie of God, and for our instruction, and inci∣tation to take the like course, in hope and certaine expecta∣tion of the like successe in a degree suitable to our holy ende∣uours.

But we are further to vnderstand, that by comparing this Text with Luke 6. 47. where our Sauiour Christ shutteth vp his Sermon with this very conclusion, we shall find, wherein the life and excellencie of his wisdome consisteth; not in re∣sting vpon the righteousnesse of the Law, or of workes; much lesse vpon the traditions of men, or vpon morall and ciuill virtues: but in digging deepe, and laying the foundati∣on on a rocke; which is, when we labour with all our might to come to the true knowledge of our selues, how sinfull and damnable we are by nature, through the right vnderstanding of the Law of God: to come also to the sound and sauing knowledge of Iesus Christ, crucified for our sinnes, through the right vnde••standing of the Gospell. So farre forth, that being driuen by the Law, spiritually vnderstood to IE∣SVS

CHRIST, wee fall downe at his feet (as it were) and, from the very bottome of our hearts, cry with the poore Publican, s Lord be mercifull to me a sinner; and with∣all, so receiue our Lord and Sauiour IESVS CHRIST in his holy Gospel, by a true and liuely faith, that wee can, and doe, in all truth, with Thomas the Apostle, breake forth and say, t Thou art my Lord and my God. This is indeed to dig deepe, and to lay the foundation on a rocke. For u none other foundation can any man lay, saue Iesus Christ; because x through him alone is preached the forgiuenesse of sins: and by him, all that beleeue, are iustified from all things, from which they could not bee iustified by the law of Moses; much lesse then by any traditions or deuises of mans braine. The foundation being thus layed, there must follow a conti∣building vpon, vntil the house or Temple be perfected. Of the materiall Temple it was said, Fortie and sixe yeares was this Temple in building: but for vs, comming to Christ by faith, as y to a liuing stone; to be built vp a spiritual house, it requi∣reth vnweariable labour & paines all our life long. That z gi∣uing all diligence, we may ad to our faith (whereby the foun∣tion was layed) vertue, or an honest and good heart and life ioyned with courage and resolution for the purpose; and to vertue, knowledge; meaning daily increase of knowledge, and carefull vse of all good meanes to that end; and to know∣ledge, temperance, or Christian moderation and sobrietie in the vse of all outward things, as meate, drinke, apparell, ri∣ches, honour, and such like: not suffering our hearts to bee surcharged with surfeiting, drunkennesse, worldly cares, pride of life, or any thing of that nature: and to temperance, patience in bearing meekely whatsoeuer iniuries or insolen∣cies of our aduersaries, or infirmities of our brethren, and fellow-Christians: and to patience, godlinesse, endeauou∣ring vnfainedly to grow euery day more conscionable in all our dealings with men, and especially more deuout worship∣pers of God, then other: yea striuing, what in vs is, to dou∣ble our deuotions in prayer, exercise of the word and Sacra∣ments, due sanctification of the name of God, and of his ho∣ly

Sabbaths, meditation, conference, and all such like du∣ties: and to godlinesse, brotherly-kindnesse, being (as the A∣postle a teacheth) kindly or naturally affect••oned, to loue one another with brotherly loue; In honour, preferring one ano∣ther; not slothfull to doe seruice (mutually), distributing to the necessities of the Saints; giuen to hospitalitie; ready ac∣cording to the will of God, b to lay downe our very liues for the brethren, after the example of Christ Iesus: And to brotherly kindnesse, charitie, extending it selfe to do good vnto all, friends, foes, Christians, aliens, being the Lady and Princesse of all those graces, whereby we doe seruice one to another, and (as it were) the mother of the maides, directing and moderating all the gifts of God, internall, or externall, to the best good of all, especially of the houshold of faith, all selfe-loue set apart. Thus to be exercised alwaies, vpon all occasions, is rightly to build vpon the foundation, to make our owne calling and election (the highest fauours bestowed vpon mankinde) sure, and to be indeed wise Christians.

In the third place, the good hearer is described by his outward condition: he is lyable to most grieuous afflictions and persecutions, which by diuine ordination, vsually follow the hearer and doer of these sayings, for his c correction, pro∣bation, and purgation from the most dangerous humour of pride and haughtinesse especially. As also that the Lord CHRIST his d strength may be made perfect in the weak∣nesse of his Saints. This troublesome condition of the peo∣ple of God is signified heere by the descending of the raine, swelling of the flouds, and blustering of the windes, where∣of he afterwards gaue his disciples warning in plaine termes, In e the world (saith he) you shall haue affliction, but bee of good cheere, I haue ouercome the world. The experience of all ages maketh good that generall proposition of the Apo∣stle, f yea, and all, that will liue godly in CHRIST IE∣SVS, shall suffer persecution. The reason is apparant, and giuen by CHRIST himselfe, g If yee were of the world, the world would loue his owne, but because yee are not of the world, but I haue chosen you out of this world, therefore the

world hateth you. Whosoeuer putteth not this into his ac∣counts, when hee giueth his name vnto CHRIST, let him know that he taketh a wrong plough by the end; as wee are plainly and peremptorily taught by our Lord, and bles∣sed Sauiour himselfe, Luke 14. 27, 28.

Fourthly, and lastly, the good hearer is described by the fruit, euent, or successe, which is his stabilitie and perseue∣rance in the greatest stormes, when the Deuill and World haue done their worst; It fell not (saith the Text) for it was founded vpon the rocke. The good hearer is (as wee heard) founded vpon CHRIST IESVS, and the promises of God (which all h in him are yea, and in him Amen) apprehended by Faith, and confessed with the mouth, so that the gates of Hell cannot preuaile against him, as we see, Matth. 16. 16, 17, 18. Rom. 10. 9, 10, 11. This is therefore iustly placed among Salomon's prouerbiall spee∣ches, i As the whirlewind passeth, so is the wicked no more: but the righteous is an euerlasting foundation. Questionlesse, nothing is more sickle and vanishing, then the irreligious rout, seeme they neuer so well rooted and flourishing; I haue (saith k the Psalmist) seene the wicked in great power, and spreading himselfe like a greene Bay-tree, yet he passed away and loe he was not. But marke the perfect man, and behold the vpright, for (howsoeuer he seeme to bee exposed to all dangers and miseries) the end of that man is peace, or happinesse: And no maruell, since their saluation is of the Lord; he is their strength in the time of trouble; They l haue also hope, and a sure refuge, euen in their death. To conclude this point concerning the good hearer; As a house, well built vpon a rocke, may bee, and is commonly shaken, but falleth not: so the hearer and doer of these sayings, well built vpon the rocke CHRIST IESƲS, through m faith, that worketh by loue, may bee, and is diuers times fearefully shaken, by reason of hard persecution and tempta∣tions, but fall he cannot fully and finally.

The euill hearer is described, Ʋerse 26. 27. by the con∣traries to all the former: First, he ioyneth not practise to his

hearing, but is like vnto him, n that beholdeth his naturall face in a glasse, and going away straight-way forgetteth what manner of man he was. As if it were all Religion, and not rather the greatest irreligion, to heare and not to doe. To simple ignorance this barren hearing addeth grosse con∣tempt of the diuine Maiestie, whose sacred sayings a••e by this meanes set at nought, and cast behind men, as altogether vnworthy to be followed.

Secondly, the euill hearer is described by his propertie: for he ranketh all such among starke Fooles, who heare, and doe not what they heare; how sharpe-sighted, and politicke soeuer they be in worldly things. For whereunto may they be better compared then to patients, dangerously and (with out the Physicians helpe) desperately sicke, that make none other vse of their learned, and well experienced Physicians counsell, but onely to heare it, letting the practise goe, at their vttermost perill? Or according to this present simili∣t••de, what can be deuised more foolish, then for a man to lay out his whole estate, and time, vpon a building without a foundation, which cannot but proue a castle of come-downe, before it be long? Not without cause doth the Prophet Ie∣remy breake forth into this vehement exclamation. o How say yee, that we are wise, and the Law of the Lord is with vs? Loe, they hauereiected the Law of the Lord (in respect of hearing and doing) and what wisedome is in them? mea∣ning, no wisdome at all in Gods account, what reckoning soeuer vaine men make of it.

Thirdly, the euill hearer is described by that, which out∣wardly befalleth him, what turnings of deuices soeuer he v∣seth, howsoeuer hee would bee content▪ to fell away CHRIST IESVS, his Lord, that bought him, to∣gether with his Kingdome (as Esau did his birth-right) to purchase his worldly peace, and further his owne ends: yet is hee to expect, that God at one time, or other, will, by strong and strange trials, bring him also to the Touch-stone, and make it appeare, That all is not gold that shineth. Hee will winnow and weigh him to make his lightnesse manifest to all the World. Thus much hee would haue vs to vnder∣stand

by the comming of the raine, flouds, winds, and bea∣ting vpon that house.

Fourthly, the contrarie euent of hearing, and not doing, is propounded and aggrauated, The House fell, and the fall was great. Destruction shall bee to all workers of iniquitie, yea (as wee heard before) euery tree that beareth not good fruit, shall bee hewen downe, and cast into the sire; though they neuer heard any one syllable of the Word of God: but it shall come with a witnesse, in a most high and fearefull de∣gree, vpon all reiecters, or neglecters of holy doctrine, espe∣cially of the most glorious Gospell of IESƲS CHRIST, How p shall they escape (saith the Apostle) if they neglect so great saluation? which at the first began to be spoken by the Lord, and was confirmed to vs, by them that heard him; God also bearing witnes with signes, & wonders, and diuers miracles and gifts of the Holy Ghost. Ouer such neglecters are the woes pronounced, and iudgements de∣nounced, q Woe be to thee Chorazin; Woe be to thee, Beth∣saida, &c. And thou Capernaum, which art exalted vnto Heauen, shalt be brought downe vnto Hell: It shalbee more tolerable for Tyre and Sidon, and the Land of Sodome, at the last day, then for you. So Wisdome (euen the essentiall wisdome of God, CHRIST IESVS) is most earnest, ample, and admirable in this subiect, r Because I haue called, and yee refused; I haue stretched out my hand, and no man regarded: but haue set at nought all my counsell, and would none of my reproofe; I will also laugh at your calami∣tie, and mocke when your feare commeth: when your feare commeth as desolation, and your destruction, as a whirlewind, when distresse and anguish come vpon you; then shall they call vpon me, but I will not answere; they shall seeke mee early, but they shall not find mee: for that they hated knowledge, and did not chuse the feare of the Lord: they would none of my counsell, they despised all my reproofe. Therefore shall they eate of the fruit of their owne way, and bee filled with their owne deuices. So fearefull is the estate of him, that hea∣reth and doth not, euen by the testimony of the diuine wis∣dome

and truth it selfe, deliuered with such vehemencie, as if he would shake Heauen and Earth.

Thus much of these foure Verses, contayning the con∣clusion of Christs Sermon: wherein because hee layeth all vpon the doing, or not doing of these his sayings, compre∣hending a short summary of his heauenly doctrine, especial∣ly of that part, which concerneth a right Christian conuer∣sation, it will be worth the while to take a view of them, as they lie in order, and to compare our liues to them. For cer∣tainly of most it may too truly be spoken, as Linacre, that famous Physician, is reported to haue said to King Henrie the Eight; Either these sayings are not CHRISTS, or we are not Christians. And wee are the rather to lay our liues to these rules, because (as wee may perceiue by that which hath beene alreadie said) in the keeping heereof consisteth our wisdome, and safetie, amidst the greatest differences, dangers, and vexations, that can befall in this life; and in the neglecting, most certaine, ineuitable, and intolerable ruine, though all both men and Angels should lay their heads and hands together to hold vs vp; s For the mouth of the Lord hath spoken it.

To make the better way heereunto, let vs first take in the summe of our Lord CHRISTS foregoing doctrine: which we may doe the more easily because it is summed vp by this our Euangelist, Chap. 4. 17. in one onely word, RE∣PENT; that none should pleade the slipperinesse of his memorie, for who cannot (if he set his mind vpon it) remem∣ber that one word? And further to admonish vs, that there is none obedience at all yeelded to CHRISTS sayings, by them, that repent not of their sinnes: and when men doe once vnfainedly repent, all obedience will follow. Yet must we not imagine, that our Lord CHRIST went vp and downe, repeating this bare word alone, but rather insisting vpon the doctrine and necessitie of repentance, did explane, dilate, and vrge it euery where, vpon euery occasion. This would be knowne before we goe any further, what is meant by repentance. This word is either taken in the large sence,

as heere; or in the strict sence, as elsewhere commonly. In the large sence he preached that men should repent, that is, (as we learne by the originall tongues) come to themselues, or to their right mindes, out of the spirituall phrensie, which naturally possesseth all flesh, and returne vnto God their heauenly t Father, and souereigne King, humbly confessing and bewayling their sinnes, beleeuing the Gospell, or glad∣tidings of free pardon and reconciliation with God through him, and of all blessings spirituall and corporall to euery pe∣nitent petitioner: and lastly leading a life worthy of God, and of his glorious Gospell, by an vtter deniall u of vngod∣linesse and worldly lusts, and liuing soberly and righteously, and godly in this present world. In which deniall and manner of liuing consisteth our repentance in the strict sence, being caused by that godly sorrow for sinne, and beliefe in the Go∣spell before mentioned. For godly sorrow, or sorrowing for sinne, as it is sinne and offence against the diuine Maiestie (which cannot be without hope of pardon) x worketh repen∣tance vnto saluation, not to be repented of.

To repentance in the large sence, consisting of due contri∣tion for sinne, true Faith in God, through CHRIST IESƲS, and new obedience to all his Commandements, he exhorteth all people by this maine reason, y The King∣dome of Heauen is at hand; meaning that promised, and long expected Kingdome of the Messiah, by whom they looked for a restoring of all things. This is called the King∣dome of Heauen, because his comming into the World was not to set vp a worldly z sanctuary, or politie, as was for∣merly vnder the Law (comparatiuely:) but an heauenly regi∣ment, worship, and seruice to bee performed in spirit and truth, according to the tenour of the Gospell. This a time of reformation (as the Apostle calleth it) now approached, yea, then was, as he testified elsewhere to the woman of Sa∣maria, b The houre commeth, and now is, when the true worshippers shall worship the Father in spirit and truth. So, in like manner to the Pharisees, c Behold, the Kingdome of God is in or among you already; meaning, that the Mes∣siah,

whom they so much enquired after, was alreadie come, euen then present before them. But it is said to draw neere in respect of the fuller accomplishment of all things, that were written of him, and further manifestation of his Glory, by his meritorious Passion, victorious Resurrection, trium∣phant Ascension, royall installment, or sitting at the right hand of the Maiestie, in the highest Heanens; magnificent gifts, which he d (hauing receiued of his Father the promise of the Holy Ghost) shed forth abundantly vpon his Church; and finally, his most illustrious conquest, when, to the a∣mazement of all, both men and Angels, by the simple prea∣ching of the Gospell (as the World accounteth it) he fetcht in both Iewes and Gentiles, farre and neere, in great abun∣dance, to the obedience of Faith. The heauenly Kingdome, thus approching, required a heauenly preparation for it, by that repentance, before called for; without the which, they were vtterly vncapable of it, and so, as chaffe to bee win∣nowed, or fanned out of God's floore, or visible Church, and to be burned with fire vnquenchable, as his fore-runner (Iohn e the Baptist) threatned his vnfruitfull hearers. This also is further to be considered, that if the approach of this heauenly Kingdome required of euery one such carefull preparation, by turning instantly to God with all their hearts, and with all their soules; what doth the presence of it require of vs, who now liue in the time of reformation, and see, or may see, cleerely the accomplishment of all those high mysteries before mentioned, concerning Christ's Death, Resurrection, Ascension into Heauen, sitting at the right hand of his Father, the powring forth of the Holy Ghost, and calling of the Gentiles. To vs especially is that notable exhortation directed, f Lift vp your heads, O yee gates, and be yee lifted vp, yee euerlasting doores, and the King of glory shall come in: for we especially are, by calling and profession, a spirituall House or Temple, and our hearts, gates; or doores for IESƲS CHRIST, the King of glory, to enter in by: wherefore we, aboue all others, are to lift vp our heads on high, by raysing vp our mindes aboue

the leuell of this World, and aboue all the things of this World, though neuer so pleasurable and glorious in appearance. That so beeing g risen againe with CHRIST, wee may seeke those things, which are aboue, where Christ sitteth at the right hand of God, we may set our affections on things aboue, and not on things on the earth.

And this also iustly calleth for another deepe considerati∣on, That if the neere approach of the Kingdome of Heauen, by his appearing in grace to his people, lay such a necessitie vpon them to turne (euery mothers childe) from their euill wayes, no beleeue in him, and, as becommeth his Disciples and followers, to bring forth fruit, worthy of so high and honourable a calling: what doth then the neerer approach of his appearance in glory and maiestie, at the last day (which now cannot be farre off) when the Lord IESƲS shall be reuealed from Heauen, with his mightie Angels in h fla∣ming fire, to take vengeance on them that know not GOD, and that obey not the Gospell of our Lord IESƲS CHRIST. A man, liuing in the bosome of the Church, and being put in minde hereof from time to time, as occasi∣on is offered, had need to haue his conscience seared with a hot Iron, and his heart (as the i Prophet complayneth) made hard as an Adamant-stone, if this most weightie consideration doe not awaken him to liue k righteously, and not to sinne, as the Apostle speaketh. But if neither the pre∣sence of the Kingdome of grace, nor the expectation of the Kingdome of glorie, will doe it, what remay∣neth, but that terrible sentence, which the Sonne of God, the Lord and Iudge of all, hath denounced long agoe, and will pronounce on his tribunall seate in due time? l Those mine enemies, which would not, that I should reigne ouer them, bring hither, and slay them before me. Let this suffice for Christ's foregoing doctrine.

That which remayneth now, is to take a view of his whole m Sermon; the occasion whereof was offered by the maruellous concourse of people, assembling vnto him from all parts, as is shewed, Chap 4. 25. as also by the forward∣nesse of his owne Disciples, flocking about him to heare his

doctrine, and gaping, as it were for his instructions, none otherwise then the dry and thirstie ground doth for raine. This made our Lord and blessed Sauiour (who alwayes lay in wait to catch men, and was in this kind, a mightier hun∣ter, without comparison, then euer n Nimrod was in his) to spread the Net of his Euangelicall and most powerfull doctrine vpon the Mountaine, (whither hee had ascended, both to auoide the throng, and to be the better heard.) Nei∣ther is it to be neglected, that hee is said to haue sit downe, as the manner of Teachers then was, and to open his mouth, or addresse himselfe to vtter his heauenly message, not light∣ly, or slightly (as too-many doe) but most grauely and gra∣ciously, as beseemed his person, and the maiestie of the di∣uine Oracles, which were to come from him. For this Tea∣cher-like sitting downe, and opening of his mouth, may serue to admonish euery one of vs, that wee are altogether forgetfull of our dutie, and extremely vnthankfull, if with o Mary, in the Gospell, wee sit not assiduously and vn∣moueably at the feete of this great Prophet, and open not our cares with due reuerence and deuotion, to heare his Word. The rather, because such vnmatchable treasures of spirituall wisdome and vnderstanding are heerein contayned, that this Sermon may truly be said to bee the Master-piece of all his workes, which are extant of this nature.

It may be reduced to these three heads; first, he instructeth vs more fully, who are capable of that Kingdome, either of grace or glory, and so to be accounted truly blessed: second∣ly, by what meanes, this great dignitie is to bee attayned vnto: thirdly, what their conuersation is, and ought to bee, who are of that ranke.

Concerning the subiect of blessednes, it hath beene much canuassed by the great Philosophers, and wisemen of the world, placing it, some in one thing, some in another: but in fine, after all disputes, leauing the matter as vncertaine as they found it. But this our heauenly teacher, without any going about the bush, or intricate discourse, in very few words setteth downe most plainely and pithily, who are in∣deed

blessed; euen such as naturall men iudge of all other, to be most wretched and miserable; whom he describeth toge∣ther with their blessednesse. Cap. 5. vers. 3. to 13. First by their preparation to the kingdome of heauen, and so to true blessednesse. They are poore in spirit, they mourne, they hunger and thirst after righteousnesse. Secondly, by their inward disposition, they are meeke, mercifull, pure in heart, peace-makers. Thirdly, by their outward condition; they are so farre from ciuill and worldly happinesse, that they are forced to vndergoe many & manifold crosses, eue•• for their righteousnesse sake.

To take these things in order, as they are layed before vs; in the p text, first hee pronounceth them blessed (what frail∣ties or calamities soeuer they labour vnder) who are poore, not so much in purse, as in spirit, being of a broken and con∣trite heart, trembling at the word of God, whose displea∣sure they feare (not with seruile, but reuerentiall feare) a∣boue all dreadfull things, and whose mercy, through CHRIST IESVS, they make their onely refuge, dis∣claiming all affiance in themselues or any creature. And be∣ing conscious of their owne wants and weaknesses, they are much more vile in their owne eyes, then they are, or can be in other folkes, as wee see plainely q in the poore Publican. The very heathen receiued 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, know thy selfe, as a diuine oracle, and layed it downe, as the founda∣tion of true wisdome and happinesse, as our Lord and Ma∣ster here doth.

In the second place, Verse 4. hee pronounceth them bles∣sed, not who are at ease in Zion, and liue deliciously, but that mourne, not a thousandth part so much for their affli∣ctions and miseries (though they bee sensible of them, and bewaile them also, as very bitter fruits of that bitter root of sinne) but as S. Iames teacheth, r they are afflicted, sorrow, and weepe, they turne their carnall laughter into mourning, and ioy into heauinesse, casting downe themselues for their sinnes before the Lord: In which respect, they grieue at the heart, that they can grieue no more. This godly sorrow for

sinne (wheresoeuer it reigneth) causeth repentance vnto sal∣uation, not to be repented of, (as was said before) and there∣fore cannot but make him or her blessed, in whom it is found what sorrow or anguish soeuer they meete withall in this present world: for this word of Christ must stand for euer, Blessed are they that mourne. Onely let our study and care be, rightly to discerne this godly sorrow from the counter∣feit. In godly sorrow, the mourning is for sinne, as it is sin and offence against the diuine Maiestie, and not for by-re∣spects, as feare of punishment, shame of the world, losses and crosses. Againe, it is ioyned with hope of pardon, and full purpose of an intire reformation. It is also exercised not onely about our owne sinnes and euils, but (with s iust Lot, and those holy mourners, Ezech. 9.) it maketh vs to be vexed in our soules, by hearing and seeing the vnlawfull deedes of others. And finally, wheresoeuer it is, there can∣not but bee exceeding sorrow for the t affliction of Ioseph, that is, of the people of God.

In the third place, Verse 5. they are pronounced blessed, not who are treafe and teachie••, irefull and snappish, ren∣dring euill for euill; nor the rigorous exacters of their owne right, but the meeke who haue learned in their greatest di∣stresses and wrongs, to submit themselues vnder the migh∣tie hand of God, as did patient u Iob in all the malicious & most hostile incursions both of the deuill and vngodly men: and x Dauid in Shimeis most bitter cursing, and other vil∣lanous abuses of him: so in all cases of the like nature, to beare and quietly to passe by whatsoeuer iniuries of the ad∣uersaries, much more the frailties of their brethren and si∣sters in Christ; giuing soft answers, so much as may be, ma∣king the best construction of euery thing, and, when need is, forgoing their right (Abram y like) to buy peace & good will. Finally not to be ouercome of euill, but to ouercome euill with their goodnesse. This is to become followers of him, who z was brought as a sheepe to the slaughter, and as a sheepe before the shearer is dumbe, so opened hee not his mouth: who when he was reuiled, reuiled not againe, when

he suffered, he threatned not, but committed it to him, who iudgeth righteously, and in the meane season, not only pray∣ed, but dyed for the transgressors. This is indeed to a be led by the (doue-like) spirit of God, and to approue our selues to bee the sonnes of God. Verily, the Lambe, whereunto CHRIST IESVS is resembled, and the Doue, where∣vnto the Holy Ghost is resembled (beeing Emblemes of meeknesse, as wee know) are the Coate or Cognizance for euery true Christian to bee knowne by in his spirituall warfare.

In the fourth place, they are pronounced blessed, not who are Gold-thirstie, or full with the wind of ciuillo Pharisai∣call righteousnesse, or with the swill of worldly pleasures and delights, but which hunger and thirst after righteous∣nesse; desiring most vehemently and eagerly (for hunger will breake, through stone-walls) further knowledge, ap∣prehension, and sence of their most happy restoring to the fauour and image of GOD, by the bloud and spirit of CHRIST IESƲS: That they may be able (with the holy Apostle) out of their owne experience, to glory and say, b I by the Law (meaning the morall Law especially) being accused, condemned, and driuen to CHRIST IESƲS, am dead to the Law, am vnder the malediction and condem∣nation of it no longer, that I might liue vnto God, through his Sonne CHRIST, by whom I haue now receiued the attonement, and his holy Spirit withall; I am crucified with CHRIST, by vertue of mine vnion with him by Faith (which inestimable benefit was sealed vp in my Baptisme) I partake the sweet fruit of his Death and Passion, as verily as if I had satisfied for my sinnes in mine owne person: Neuer∣thelesse I liue spiritually, which, before mine effectuall cal∣ling to the knowledge of the Gospell, was spiritually dead: yet not I, as of or in my selfe, but CHRIST liueth in me by his Spirit; assuring my spirit of the forgiuenesse of all my sinnes, and moreouer quickening me vnto all righteous∣nesse; and the life which I now liue in the flesh, while I am in this present World, I liue by the faith of the Sonne of GOD,

whereby to mine vnspeakable comfort (whatsoeuer Law of Rebellion I find in my members) I rest perswaded, that hee hath loued mee, his poore creature, being by nature, now wholy depraued, the child of wrath, and by life, without measure, abominable. Yea, euen when I stood in this dam∣nable and desperate estate, hee c gaue himselfe for me, to be∣come sinne and d a curse, that I through him (blessed be his holy Name for euer) might bee made the righteousnesse of God, and partake the promise made to Abraham our Fa∣ther, c In thee shall all Nations be blessed.

Know we notwithstanding, that though the Apostle thus gloried in the Lord, that hee had gone so farre, to grace the Gospell, by meanes whereof hee did it, and to prouoke the Galathians, and all others, to aspire vnto the like comfort and assurance; yet for all that, hee exempteth not himselfe from the number of such as hunger and thirst after righte∣ousnesse: euen to his dying day he hungred and thirsted still, neuer more: for euen in his old age, he f counted all things no better then losse and very doung in comparison of a fuller knowledge and experience of CHRIST IESƲS, then hee had yet attained to. Hee complaineth that hee was yet vnperfect, and came short of the goale: he professeth in like manner, that (after the fashion of Runners in a race) hee for gate what was behind, and reached forth vnto those things which were before, and pressed toward the marke, for the price of the high calling of GOD. Hee carried himselfe, to all purposes, as a man extremely hungry and vnsatisfied. And the more hee fed himselfe, and feasted others, the more hun∣gry and thirstie he grew, as tasting more and more still, how sweet the Lord was.

This hungring and thirsting after righteousnesse, is, a∣mong the rest, a notable marke and chara••••er of a man truly regenerate, and so of true blessednesse, and the degree of it doth plainly demonstrate the degree of our profiting in grace, and in the knowledge of our Lord and Sauiour IE∣SƲS CHRIST.

In the fift place, Ʋerse 7. hee pronounceth them blessed,

not that liue to themselues, seeking their owne onely or chiefly (as most doe;) much lesse the cruell and hard-hearted, but the mercifull; who hauing themselues found vnexpected and vnmeasurable mercy at Gods hands, freely to remit the great debt of their sinnes against him, as it were ten thou∣sand talents (as it is in the Parable) and withall (besides his infinite fauours spirituall and corporall in this present life) of his good pleasure to giue them the Kingdome (whereof Luk. 12. 32.) haue learned for their parts, from their hearts to re∣mit whatsoeuer offences of their brethren and fellow-ser∣uants against themselues, as it were some small debt g of an hundred pence: so farre forth, that if they offend, and that grieuously in their thinking, seuen times; yea h seuentie times seuen times, yet still vpon their repentance freely and ioyously to forgiue and receiue them into their fauour, as they themselues haue beene, to their vnspeakable comfort, and would still be forgiuen, and receiued into Gods fauour: and haue further learned, as natural children of their heauen∣ly Father, out of an holy compassion and commiseration (which the Word, heere vsed, implyeth) to be helpfull to o∣thers, especially to the houshold of faith, in all things, so much as in them is, euen to the very laying downe of their liues, as we are taught, 1. Iohn 3. 16, 17. And lastly, haue learned (where abilitie is wanting to doe any other good, or to doe so much good as they desire) to bee of like affection with the people of God: especially to i weepe with them that weepe, and to reioyce with them that reioyce, being kind∣ly or naturally affectioned, to loue one another with brotherly loue. They must needes bee blessed, in whom is found this sweet fruit of the Spirit of God, and that beare his image in so speciall manner.

In the sixt place, Ʋerse 8. hee pronounceth them blessed, not who are Impuritanes in any degree, whether walkers in the counsell of the vngodly, or standers (through a habit and custome of doing euill) in the way of sinners, or sitters in the chaire of scorners, turning, as many doe, plaine Atheists and mock-gods; nor yet those, who are pure in their owne

eyes, or externally onely in the eyes of others, as the Scribes and Pharisees, Hypocrites; but the pure in heart, who haue, as the Apostle Peter teacheth, k purified their soules, or made them chast (as the word there signifieth) in obeying the truth, or Gospell, through the spirit, vnto vnfained loue of the brethren, so that they loue one another, with a pure heart feruently. A very excellent Scripture! giuing vs thus much to vnderstand (and serueth notably to the cleering of that which we haue in hand) that our soules, naturally vncleane, are to be purified by faith, as the same Apostle spake, Acts 15. 9. which he calleth heere obeying of the truth, through the blessed operation of the Holy Ghost, that being now re∣conciled to God, and, as it were new-married to him, wee should be wholy deuoted to him, as a chast Matrone to her husband, in obedience to his word, and loue one another, with a pure and sincere heart feruently. l Laying aside to that end (as it followeth a little after) all malice, and all guile, and hypocrisies, and enuies, and euill speakings. This is indeed to be pure in heart, and truely blessed, when, as new-borne babes, they so desire and drinke in the sincere milke of the word, that all gall and guile being put farre away, they doe, from an honest and good heart, performe due fer∣uice to God first, and then to their brethren for his sake, and at his bidding.

In the seuenth place, Verse 9. they are pronounced blessed, not who are turbulent, louing to fish in a trobled water, nor the proud and ambitious, who are the authors of strife; nor whisperers and tale-bearers, who carrie fewell to that fire, and helpe blow it vp; no, nor yet such as peruersely affect the reputation of quiet folkes and no medlers; but the Peace∣makers, who being at peace with God, and seruing the God of peace, in the spirit of peace, according to the Go∣spell of peace, are m all for peace, with King Dauid; not onely labouring so much as in them is, so much as is possi∣ble (for truth may not bee sold away to buy peace) to haue peace with all men, especially to maintaine and vphold loue and amitie with the Saints, euen according to the true pat∣terne

set downe, Acts 4. 32. The multitude of belee∣uers were of one heart, and of one soule: but their care is also to make peace by all meanes, betweene God and man, in the first place, by helping forward the conuer∣sion of a sinner going astray out of his way; euery one according to his gifts and calling: and, in the next place, be∣tweene man and man, reconciling parties at variance, so much as in them is, and so stopping the passages of much vncharitablenesse and wickednesse: for what euill commeth not of contentions, brawles, and suites? iustly resembled to the breaking out of a violent fire or floud. Blessed are all they whom God vseth for the quenching or setting of a sure damme against it.

In the eight and last place, Ʋerses 10, 11, 12. hee pro∣nounceth blessed, not whose whole care is to sleepe in a whole skinne, and to saue their carcasse, whatsoeuer become of their conscience, and of the very truth it sefe, nor which receiue honour one of another, not seeking the honour, that commeth of God alone; no nor yet Zealots in euery cause, but which are persecuted for righteousnesse sake, that is, for embracing and cleauing to him and his Gospell, and ma∣king an ingenuous profession of it before this adulterous and sinfull generation; hauing also no fellowship with the vnfruitfull workes of darknesse, neither running to the same excesse of riot, which others doe, when for this cause they are spoken against, as euill doers, falsly, and reuiled and persecuted, as is heere said, then are they most happy and blessed, euen by the most sacred testimony of Christs owne mouth, twice vttered with one breath, as it were, not without a vehement exclamation, as it seemeth, and Apo∣strophe, or turning of his speech to his Disciples, Oh blessed are yee when men shall reuile and persecute you, and shall say all manner of euill against you falsly for my sake: reioyce and be exceeding glad. This earnestnesse of our Lord IESVS CHRIST, (who was neuer earnest, but in matters of the greatest moment) serueth to make the deeper impressi∣on in their and our minds. The more strange and vncouth

this doctrine is to flesh & bloud; the more doth he stand vp∣on it, & vrge it: the more seriously are we also to meditate on praying instantly for grace, that wee may be able to mingle it with faith, and for strength in the inner man to submit our neckes to this part of his yoke meekly and ioyously, when he shall please for his owne glory and our triall, and for the furtherance of our euerlasting happinesse, to lay it vpon vs; The rather, because there is none other way to Heauen, but this to suffer with Christ, that we may reigne with him: and this, being rightly taken, and holden on in, vnto the end, is a most certaine and infallible way.

Thus farre of the persons, who are pronounced blessed: the description of their blessednesse is now briefly to be con∣sidered of, as it is annexed to euery beatitude, or propositi∣on concerning blessednesse; The poore in spirit are blessed, because (in lieu of their worldly losses, susteined for righte∣ousnesse sake) theirs is the Kingdome of Heauen: theirs is the Kingdome of grace in present, euen n righteousnesse, peace and ioy in the Holy Ghost, through o the first-fruits of the spirit, giuen vnto them, whereby p the loue of GOD is shed abroad in their hearts. The which, in what measure so∣euer it be, is the handsell of the Kingdome of glory, certain∣ly to follow in due time. Secondly, the mourners are blessed, for they shall bee comforted; they shall bee comforted heere in the Kingdome of grace, by the sweet tidings of the Go∣spell, whereof Isaiah (Chap. 61. Ʋerse 1, 2, 3.) prophesieth most notably: as also by the promised Comforter, whereof Iohu 14. 16. 26. but aspecially in the Kingdome of glory, where all teares shall be wiped from their eyes, and former things vtterly forgotten.

Thirdly, the meeke are blessed, for they shall inherit the earth; not onely in regard of their right and interest, which they (and none, but they) haue to it, by CHRIST IE∣SVS, but (which is the highest pitch of happinesse in this life) in regard of sufficiencie, and q contentment in that which they haue. This blessing accompanieth godlinesse, and is proper to it, euen in the greatest persecutions and

crosses, that can befall, they find r an hundreth fold in this life, and in the world to come, eternall life.

Fourthly, they which hunger and thirst after righteous∣nesse, are blessed, for they shall be satisfied; they shall be sa∣tisfied heere in part, with s the fatnesse of Gods house, and shall be made to drinke of the riuer of his pleasures; meaning, that they shall bee satisfied with the most foysonable and battlesome word, and Ordinances of God, keeping (as it were) open house among them, in his Tabernacle or Tem∣ple: which holdeth much more in the spirituall Temple or Church of CHRIST IESVS, and in the most cleere and lightsome doctrine and ordinances of the Gospell. But they shall be fully satisfied in Heauen, where t they shall behold his face in righteousnesse, and awaking, at the length, from their long sleepe in the graue, they shall bee satisfied with his image.

Fiftly, the mercifull are blessed, for they shall obtaine mer∣cie both temporally and eternally: with what measure they mete, it shall be met to them, now, and at the last day. As there u shall bee iudgement mercilesse to them that shew no mercie, so mercie reioyceth against iudgement.

Sixtly, the pure in heart are blessed, for they shall see GOD, more clearely then yet they doe, euen in this very life by the eye of faith; as did Moses, who indured all brunts, and feared not the fiercenesse of the King, x as hee that saw him, who is inuisible; but perfectly in the life to come, when they shall see him as hee is; though euen then also, but comprehensiuely, euery one according to his cape∣ablenesse. In this beholding or fruition of God, consisteth the happinesse of Men and Angels.

Seuenthly, the peace-makers are blessed, for they shall be called the children of GOD, that is, they shall bee appro∣ued and confessed so to be. He, who is the GOD of peace, (as was remembred before) will not bee ashamed to owne them for his sonnes and daughters, who are the children of peace, or wholly deuoted thereto. This hauing of an holy peace with all men & making peace among all men (so much

as in vs is) is a manifest Character of our adoption.

Eightly and lastly, they which are persecuted for righte∣ousnesse sake, are blessed, for theirs is the Kingdome of Hea∣uen: And againe, Reioyce, and be exceeding glad, for great is your reward in Heauen. As hee comforted the poore in spi∣rit, Ʋerse 3. by intitling them to the Kingdome of Heauen, with all the riches and royalties of it, that they might not faint vnder the heauy but then of their pouertie, spirituall, or corporall: so heere Ʋerse 10. 12. hee comforteth the poore persecuted, who for his sake, and the Gospells did foregoe, or were resolute and ready to foregoe their worldly welfare, and to conflict with beggery and misery by intitling them to that heauenly Kingdome, and great reward: to let them vn∣derstand, y that all the sufferings of the present time (were they a thousand times greater) are not worthy to be compared with the glorie which shall bereuealed in vs. And it is likely, that he calleth the reward great, not onely in regard of the common pay or penny to bee giuen at the euening of the World, or Doomes-day, to euery one that hath laboured faithfully in the Lords Vineyard, but because God, of his free grace, crowning his owne gifts in his seruants, will be∣stow vpon Martyrs and Confessors a Crowne of glory suita∣ble to their foregoing labours, and ignominies endured for his names sake; their z workes, euen in this sence, shall fol∣low them. In them meane season, they haue not onely the greatnesse and certaintie of their reward, a to reioyce with ioy vnspeakable and glorious (as the Apostle Peter speaketh) in the thickest of all their tribulations, but this also, that no b new or strange thing happeneth vnto them, when such fiery trials come: for so (saith Christ) persecuted they the Pro∣phets, which were before you, euen from age to age: and we may adde, so persecuted they Christ Iesus himselfe, with his fore-runner Iohn the Baptist; So also haue the Apostles, E∣uangelists, and millions of Martyrs beene persecuted, from the bloud of Abel to this age: To whom to be conforma∣ble, is the greatest glory, that can betide a morall man: and cowardly to swerue from them, the greatest shame and ig∣nominie

that can be. The Arke and Israel, and Iudah, a∣bide in tents, and my Lord Ioab, and his seruants are incam∣ped in the open field, (saith c Ʋriath the Hittite) shall I then goe downe to my house, to eate and drinke and lye with my wife! How much more are wee Christians to reason thus, Our Lord Iesus Christ, with his most holy Gospell and Re∣ligion, the Prophets, Apostles, Martyrs, and Professors of all sorts, from the beginning of the World hitherto, haue beene, and still are (in their fellow-members) in open field assailed and persecuted by the Deuill and World; they are continually exercised with their cruelties: and are wee so nice, or base-minded, that wee should bee ex∣empted?

The second mayne part, or passage followeth, concerning the meanes of obtayning this great blessednesse, which, are three in all, mentioned Ʋerse 13. to 19. First, the Apostles, and all faithfull Ministers of the Gospell: Secondly, the Law and the Prophets: Thirdly, Christ Iesus his fulfilling of the Law and the Prophets. Turning his speech to his Disciples, and in them to all Teachers, whom GOD should rayse vp, and send forth to the end of the World, he admonisheth them of their dignitie and dutie. Hee admoni∣sheth also all Christian people of all ages, what they are to expect at the hands of their spirituall Parents, Pastours and Teachers. By foure excellent similitudes hee expresseth to the quicke, of what manner of carriage they ought to bee, both for doctrine and conuersation: whereof the first two, drawne from Salt, and the Sunne, seeme to concerne their doctrine chiefly; the other two, drawne from a Citie vpon a Hill, and a Candle lighted in the house, their conuersation especially.

All the Inhabitants of the earth, since Adams fall, are gone backe from God, and become vnsauoury, as wee may see, Psal. 14. 3. and elsewhere. God, looking downe from Heauen, found all corrupt, filthy, or stinking, none excep∣ted. Now as the nature of Salt is to sucke out corruption, to make meates sauoury, and to preserue from putrifaction:

so the office of the Apostles, and all Ministers of the Gos∣pell, is, to fret out the corruption inherent in nature, by little and little, to reconcile to God, making their hearers acceptable by faith in Christ Iesus; and finally by their sea∣sonable forewarnings to saue from destruction. An euident demonstration whereof we haue in the Apostle Peter, who, among the rest, heere is called the salt of the earth, that is, of the Inhabitants of the earth. Hee, in his very first Ser∣mon, which he made immediately after the sealing of his license to preach the Gospell all the World ouer, by the mi∣raculous shedding forth of the Holy Ghost, so rubbeth ouer his restie hearers, with the salt of his heauenly doctrine, that the smart of it pierced to their very hearts, and forced them to cry, d Men and brethren, what shall we doe? then com∣meth he out with the glad tidings of pardon and remission of sinnes to all, that will come in by Repentance, and bee b••ptized, whereby he reconcileth them to God, and maketh them acceptable through Iesus Christ: and lastly, he taketh a course to preserue them in the state of grace, when with many words he testified, and exhorted, saying Saue your selues from this vntoward Generation. These Conuerts also (three thousand in all) thus purged from their corruption, and seasoned with the salt of that holy doctrine, know none other way to preserue themselues from relapse, and to grow more sauoury, (that is, acceptable to God, and approued of men) then to lay themselues in this ministeriall pickle, or pouldering-trough. Wherefore it is said of them, that after Baptisme, They continued in the Apostles doctrine, and fel∣lowship, and breaking of bread, and Prayers; vsing the same Ministerie for their preseruation and increase in grace, which it pleased Almightie God to vse at the first for their con∣uersion. In all which, they are exemplary to vs, both for the dutie performed, and manner of performance, which was with all diligence, alacritie, and sedulitie on all parts, both of the Apostles, and people also. This is the rather to bee layd to heart of all, because as Salt, hauing once lost his sa∣uour, becommeth altogether vnprofitable, yea noxious, or

hurtfull, euen to the very dunghill, and that vnrecouerably: so if the vertue and operation of this Euangelicall salt, either in the seasoners, or seasoned, doe perish through negligence, or bee washed away by the loue of the world, voluptuous li∣uing, or storme of persecution, they proue, of all people, most debauched and dangerous, and that vnrecouerably. Againe, all the world sitteth in darknes, & in the shadow of death their estate is altogether dismall & disconsolate: now the calling of the Apostles was to bee the light and Sunne of the world (not or ginally, that was Christ Iesus his peculiar honour; but ministerially, by communication of his light to them) to cleere, and cheere the soules, as the light of the sunne doth the outward man; To cleare, I say, their mindes, and to cheere their hearts, by giuing the light of e the knowledge of the glory of God in the face, or person of IESƲS CHRIST. This is made apparant, Act. 26. 18. where Christ the origi∣nall light (as was said before) by communicating that his light, maketh his seruant Paul the light of the Gentiles, to open their eyes, and to returne them from darkenesse to light, and from the power of Satan to God, that they might receiue forgiuenesse of sinnes, and inheritance among them, which were sanctified by faith in him. What is it to cleere the mindes, and cheere the hearts, if this be not? This is also the honour of euery pastor and teacher in his owne flock, which serueth to commend the calling of the ministery aboue all o∣ther, for the excellencie and necessitie of it.

By the third similitude, drawne from a Citie on an hill, he admonisheth his Apostles and all teachers, that being as they are, in the view of all, good, and bad, they should, in all their wayes, walke so circumspectly and trylie, as might be to the admiration, instruction, edification, or conuiction, at the least, of the lookers on. Their care should be to teach by worke, as well as by word, acting before the eyes of their hearers, what they sprake, the rather, because men, for the most part, are affected, and receiue a deeper impression, from what they see with their eyes, then from what they heare onely. The con∣trarie also bringeth a very euill imputation vpon the Gospel

it selfe, which people ordinarily are giuen to iudge & speake of, according to the practise and conuersation of the Prea∣chers and professors of it. Wherefore they also, I meane, the hearers, and professers of true religion, had neede to looke well about them. Hereunto tendeth his fourth and last com∣parison, from a candle lighted in a house, and set vpon a can∣dlestick, to giue light to all therin. To put all teachers especi∣ally in mind, that being not onely inwardly enlightned them∣selues, but raised vp of God, & appointed to be enlightners of others, they should endeuor with all their might to be indeed such, not onely by teaching what to practice, but by practi∣sing what they teach: that the word of life, and the life of the word, may alwayes goe together. That as a candle fil∣leth that part of the house, where it is placed, with the shi∣ning brightnesse, so should they fill that part of the house, or Church of God, ouer which the holy Ghost hath set them, with the shining brightnesse both of their doctrine, and life also. And therein, like the lampes in the sanctuaric, to bee content euen to spend themselues, while they serue others. To which effect serueth that right notable exhortation fol∣lowing, f Let your light so shine before men, that they may see your good workes, and glorifie your father, which is in hea∣uen: that is, haue your conuersation so honest, so amiable, so without all exception, so rich and plentifull in all good words and works, in the midst of a crooked and naughty ge∣neration, that whereas for the most part they speake against you, as euill-doers, they may, by your good workes, which they shall see, glorifie God in the day of their visitation, that is, when by his gracious blessing vpon your fruitfull tea∣ching and liuing, he shall (as Saint g Iames speaketh) visit any of them, to take them out of this sinfull world, for a people to his name. Yee ought the rather to bee stirred vp hereunto, because the maine end of our being, and of all Gods benefits spirituall and corporall, in hand, or in hope, especially of mi∣nisteriall gifts and callings, is the glorie of God: which ought to be much more deare to vs, then our liues, yea then the saluation of our soules, as it was to h Moses, and i the Apostle Paul. Now as our Lord and Master Iesus teacheth,

k Herein is our heauenly father glorified, if wee beare much fruit. So that we see heere, how the truth in all things, must answer to the ancient type: the Leuiticall Priests ministring in the holy place before the Lord, are commanded to haue their l golden bels, and silken pomegranates, vpon the skirts of their garments; so the golden bels of pure and vncorrupt doctrine must euer bee heard from them, that are the salt of the earth and light of the world; and the pomegranates of a sauourie, fruitfull, and wholesome conuersation must euer be seene in them, who are set, as a Citie vpon an hill, and as can∣dles, on the candlesticke, to giue light to the house of God, which is his Church.

The second meanes of ataining to this blessednesse, is, the law and the Prophets, whereof he giueth a touch, Ʋerse 17. Thinke not (saith he) as the Scribes and Pharises erro∣neously thinke, and slanderously giue out) that I am come to destroy, repeale or disanull the law, that is, the doctrine of Moses, contayned in his fiue Bookes, which are to be hol∣den as the fundamentall Scriptures, giuen by inspiration of God; or the Prophets, the expositors of that law, and apply∣ers of it, euery one to their seuerall times and occasions, all written by inspiration of God: I came not to destroy them; but leaue them as I finde them, to bee the onely cannon or rule of sauing faith, and of a life pleasing to God. So many, as desire to recouer their lost happinesse, let them m search these Scriptures, with no lesse diligence and sedulitie then men search the bowels of the earth for precious mettals; for in them is eternall life to bee found, and they are they that te∣stifie of me, saith our Lord Christ elsewhere. Not without cause therefore doth the blessed Apostle Peter (as hee had learned of his master) commend this diligence, and in com∣mending, exhort all to continue and increase in it; wee haue (saith n he) a more sure word of prophesie, to which yee doe well, that yee take heed, as vnto a light that shineth in a dark place, vntill the day dawne, and the day-starre arise in your hearts: meaning thereby a perf••••••••r knowledge, then was vnder the law, by the cleare•• 〈…〉〈…〉fest••tion of Christ Iesus. And wee cannot bee ignora〈…〉〈…〉 the Prophet long before

describeth a blessed man (such a one, as Christ speaketh of in this Sermon) hereby, and distinguisheth him from all other that o his delight is in the law of the Lord, and in that law doth he meditate, or exercise himselfe day and night. How much more doth this hold in vs Christians; who besides the Law and the Prophets, remaining still in full force, (for who shall repeale, or disanull them, if Christ doe not?) haue the more cleare writings of the Apostles, and Euangelists, as au∣thenticall expositors of them, shewing also plainely the ful∣filling of all those things, which were obscurely foretold and prefigured therein, and expected of the people of God, in all ages with so great longing. Oh that it were wel weigh∣ed, how vngratefull and miserable thing it is, that such an vnualuable, and most necessarie treasure should bee left to the Church of God, and be so little regarded at most hands: That the complaint of the Lord, by the Prophet, may too iustly bee taken vp, p I haue written vnto them the great things of my law, and they were counted a strange thing; or that of Salomon, q Why is there a price in the hand of a foole, to get wisdome, and he hath no heart?

The third meanes of ataining to this blessednesse is Christs fulfilling of the Law and the Prophets, r I came (saith he) to fulfill them: he fulfilleth them by his doctrine, merit, and efficacie; by his doctrine, as our Prophet; by his merit as our Priest, and sacrifice also; by his efficacie, as our King. For as our great Prophet, hee restored them to their true sence, freeing them from the most corrupt glosses of the Scribes and Pharises. As our high Priest, offering vp him∣selfe in sacrifice to God, vpon the crosse, for the sinnes of the whole world, he fulfilled all that was promised, and ty∣pified in the Law and the Prophets concerning our purgati∣on from sinne, and reconciliation with God. And as our King, by the efficacie of his spirit, concurring with his word, he openeth the eyes of our vnderstanding, and worketh faith in our hearts, whereby we conceiue, receiue, and apply to our soules and consciences, the merit of his sacrifice, for our purgation and reconciliation with God. By which efficacie

he reneweth vs also, after the image of God, in knowledge, in righteousnesse, and true holinesse. So that hee came to fulfill the Law, not so much in himselfe (he had no neede of it) as in vs, when s by sinne, or by his sacrifice for sinne, hee condemned sinne in the flesh, that the righteousnesse of the Law might be fulfilled in vs, which walke not after the flesh, but after the spirit: his meaning is that all we, which fulfill not the lusts of the flesh, but mortifie the deedes of the bo∣dy, by the spirit, approue our selues thereby, to be in Christ Iesus by faith, and in him to fulfill the Law, because for vs, and in our place, he fulfilled it, doing all righteousnesse, and dying for our vnrighteousnesse, according to the tenour of the Law. This his fulfilling of the Law is the very Basis, or ground-worke, both of our euerlasting saluation, and of our consolation in present: in that thereby wee recouer all our losses, by the wofull fall of our first parents; hee being t made vnto vs of God, wisdome and righteousnesse, and san∣ctification and redemption; wisdome, by his most sound and plenarie doctrine; righteousnesse, by his most meritorious and sufficient sacrifice, once offered: sanctification, in this present life; and redemption in the life to come, by the effe∣ctuall operation of his almightie spirit; freeing vs from the dominion, not only of sinne, but of the graue, and cloathing vs with glorie and immortalitie in due time: That no flesh should glory in his presence; not the superstitious rabble, in their traditions, will-worships, opus operatum, or bodily exercises; not the iustitiarie, pharisaicall, or papisticall, in their legall righteousnesse, or merit of workes; nor the Pe∣lagian, Papist, or Arminian, in their free will: but hee that glorieth, let him glorie in the Lord Iesus Christ, ascribing all to his most sacred word, bloud, and spirit alone. Hence the perpetuitie of the Law of God, and of euery part and parcell thereof is auouched with a vehement asseueration, and laying the weight of his authoritie vpon it u Amen, or verily, I say vnto you, till heauen and earth passe, one iote or one title, shall in no wise passe from the law, till all be fulfil∣led; meaning that both all Euangelicall promises and types

should most certainely haue their accomplishment in due time: and all the precepts, morall, ceremoniall and iudiciall, in regard of the truth and equitie of them, should endure for euer. To this effect, the Prophet, with a holy admiration extolleth the word of God, for the constancie and perpetui∣tie of it, by comparing it with the most eminent and dura∣ble creatures; x O Lord, saith he, thy word indureth for euer in heauen. Thy truth is from generation to generation, thou hast layed the foundation of the earth, and it abideth. They remaine to this day by thine ordinances. Teaching vs, not to measure the word and truth of God, by the wheeling a∣bout of things, which we see in this world: it standerh firme, and shall stand firme for euer, by the vnchangeable decree of God in heauen. And if the earth, with the fulnesse of it, re∣maine still in that estate, wherein it was created, at the first by vertue of Gods word; how much more shall that word stand for euer, which he hath spoken concerning his Church. Wherefore most assuredly blessed are all they, that resting vpon it, y keepe his couenant, and thinke vpon his commande∣ments, to doe them, as the same Prophet testifieth elsewhere. And woe be to the transgressers, because of necessitie, it must at the length befall them, according to Ioshuas premonition, or forewarning, giuen to the people of Israel, vpon experi∣ence of Gods former workes, z ye know (saith he) in all your hearts & in all your souls, that not one thing hath failed, of all the good things, which the Lord your God spake concerning you; all are come to passe vnto you, and not one thing hath failed thereof. Therefore it shall come to passe, that as all good things are come vpon you, which the Lord your God promised you, so shall the Lord your God, when you haue transgressed his couenant, bring vpon you all euill things, vntill hee haue destroyed you, &c. All which afterward, as we know, they found most true, to their great cost: Wee also (vpon whom the ends of the world are come) may in like manner now rea∣son; As no one thing hath failed, of all that which God had spoken before, concerning the first comming of his Sonne, concerning his incarnation, manifestation, death, buriall, re∣surrection,

glorification: all things haue come to passe in due time, iust acording to the predictions of the Prophets, though the••e we••e the greatest vnlikelihood, and opposition that could be, so can nothing faile, which he hath foretold in the holy Scriptures concerning his second comming in maiestie and great glorie, to iudge both the quicke and the dead, and to render to euery one according to his workes. And con∣cerning his perpetuall presence, and presidencie among his people, for their defence and comfort, in all their tribulati∣ons and temptations, and his iudgements vpon his and their enemies, how flourishing and well-rooted soeuer they seeme to bee in this present world. Let this suffice for the second passage, contayning the three meanes of ataining to blessed∣nesse, to wit, the ministerie of the Gospell; the Law and the Prophets; and Christs fulfilling of the Law and the Pro∣phets.

The third part of this Sermon followeth, concerning the righteousnesse of all those, who are to be accounted worthy to partake this blessednesse. This righteousnesse is first, de∣scribed; secondly, commended, thirdly, explained. It is most shortly, but most pithily both described, and commended, Ʋerse 19. and then explained in the rest of the Sermon. The whole nineteenth verse is inferred vpon his former speeches to this effect; Since I came not to destroy the Law and the Prophets, but to fulfill them: againe, since no one iote or ti∣tle of the Law shall passe vnfulfilled, Therefore, whosoeuer shall break one of these least commandements, & teach men so, &c. where to make the description of righteousnesse more cleare and lightsome, hee illustrateth it, by prefixing the de∣scription of the contrary vnrighteousnesse. As if hee should say, that you may know your owne dutie the better, learne to know an vngodly teacher and liuer by these properties; first, by not teaching what hee ought, or not doing what hee teacheth, for this is to breake the law of God. Secondly, by conce••ting and maintayning some of the sacred commande∣ments of God to be of little or no moment, in comparison of mens traditions, as did a the Scribes and Pharisees; or in fa∣uour

of his lusts, as did b Herod, who would needes take li∣bertie to hold his Herodias. Thirdly, he would haue all o∣ther as bad as himselfe; other solkes must thinke, as his bels tinke, he teacheth men so. So that this in short, is the descrip∣tion of a wicked and vnhappie person; he breaketh the com∣mandements of God, at the least, some one or few, which he conceiteth himselfe, and would beare other folkes in hand, not to be so greatly necessarie: and is an author to all others (so much as in him is) to doe the like, which is the brand of one that breaketh them habitually. For otherwise through ignorance and frailtie, who doth not?

Hee describeth the righteousnesse of all such as are truely blessed, in these words, whosoeuer shall doe and teach, mea∣ning, those commandements before spoken of, euen to the least. Wherein, first obserue, that a blessed man (whose righteousnesse is here described) is not a talker and professor onely, but a constant doer of Gods precepts, or of all holy and heauenly doctrine; to wit, Euangellically, or according to the tenor of the Gospel, that is, vnder the promise of most gracious acceptance, through Christ Iesus, as of his person, so of his sincere indeuour to doe the whole will of God; as also of free pardon, vpon his repentance, when at any time hee treadeth his foot awry. For otherwise, c If thou Lord shouldst marke iniquitie, who shall stand? but there is forgiuenesse with thee, that thou maist be feared.

Secondly, a blessed man performeth vniuersall obedience to all, euen to the very least of Gods commandements. Hee doth not onely cashiere the traditions of men, and their gros∣ser sinnes, but laboreth, as in a case of life and death, to bring into captiuitie euery lust, yea, euery thought, to the most holy law of God. He counts nothing little, that proceedeth out of the sacred mouth of God, and which hath the tagge (as Master Bradford tearmeth it) of Gods heauie curse a∣gainst all transgressors, annexed to it. Hee knoweth none o∣ther way to heauen, then to be holy as he is holy, and to walk in light, as he is in light. And if he knew any other way, yet he would take none other then this, whereby alone God is

pleased and glorified, and whereby his blessed image is re∣payred in vs. Wherefore, howsoeuer hee see nothing more common in this world, then light and vaine swearing, profi∣table and officious lyes, waste and idle words, good fellow∣ship (as they call it) when men feare not to put themselues into all companies, and accommodate themselues thereto; customarie breaking of the Sabbath, (by d doing their owne wayes, finding their owne pleasure, and speaking their owne words;) e robbing of God in tithes and offerings, f counting it a wearinesse to serue God; g offering the sacrifice of fooles, by h drawing neere vnto God, with their mouth, and honouring him with their lips, but remouing their heart farre from him; going beyond, or ouer-reaching one another in bargaining, or otherwise; rendring euill for euill, and taunt for taunt, breaking iests, to the disgrace of others, (especially plaine people;) turning into the fashions and guizes of the world, for apparell, apish gestures, and court-holy-water, and a thousand such like: yet his care is, to i walke with GOD, and to be perfect, as God commanded Abraham. And the more corrupt he seeth the world, and readie to censure all that will haue no fellowship in their vnfruitfull workes of darknesse, for being more nice then wise: the closer hee endeuoureth (Enoch-like) to walke with his God, auoiding all euill, euen the least, with all appearances and occasions of it

Thirdly, this blessed man applyeth himselfe to teach those commandements, euen to the very least, that hee may bring others also to the state of grace, wherein hee standeth. As Paul said to Agrippa, k I would to God, that not onely thou but also all that heare me, were altogether such as I am. This is the feruent desire of euery faithfull teacher, and the maine dutie and charge that lyeth vpon them. l A necessitie is lay∣ed vpon me (saith the Apostle) and woe be vnto me, if I preach not the Gospel, which belongeth vnto all, to whom the dis∣pensation of the word of God is committed. Whether they be intrusted with m fiue talents, or with two, or but one, they must, vpon no pretence, be idle, but occupie till hee come. But howsoeuer these chiefly and most properly are to doe and

teach, yet all faithfull Christians (who are euery one for their parts, to bee helpers to the faith) must in some degree or o∣ther, according to their gifts and callings, teach also; as the husband his wife, what hee hath learned in the publicke as∣sembly, n If the wiues will learne any thing, let them aske their husbands at home. So parents and gouernours of fami∣lies, are by Gods appointment, o to teach their children and charge. Euen godly matrones are not exempted: for Bath∣sheba's vertuous woman is commended for this p that shee openeth her mouth in wisdome, and the law of grace is in her lips. And wee know that a good child is commanded q to heare his fathers instruction, and not to forsake his mothers teaching. Surely as the Doue is reported to puruey abroad for her young ones, and filling her crop at herreturne, to dis∣gorge it, for their sustentation: so should gouernours of fa∣milies puruey abroad, by frequenting with all diligence, at∣tention, and assiduitie, publicke exercises of religion, that they may bring full crops of spirituall nourishment, to their seuerall nests or companies. And as mothers and nurses see reason, why they should looke after most nourishable foode, and to drinke of the best, and somewhat freely, that they may come with full brests to their young ones: so should the spi∣rituall nurses of Gods sonnes and daughters (so are our chil∣dren called, Ezech. 16. 20, 21.) feede liberally of the cheere, prouided for them in the house of God, euen till their brests ake againe, that their nurseries (I meane their children and seruants) may take their full draughts, and so battle in grace and godlinesse. Brethren, in like manner, friends, and fel∣low-Christians are r to exhort one another daily, while it is called, to day, and to this end to consider one another, to pro∣uoke vnto loue and good workes. Otherwise, wee shew our selues to be most vnworthy of the honourable name of Chri∣stians, which wee take from Christ, the anointed, because we are anointed by his holy spirit, s to bee Kings, Priests, and consequently Prophets also, not onely to know the will of God, but to communicate it each to others, t according as God hath dealt to euery man the measure of faith. To con∣clude

this first point, this is, in briefe, the righteousnesse commended and commanded by Christ to euery blessed man, that he keepe the Commandements of God, euen to the least, and teach others so to doe, euery man and woman for their parts, according to their gifts and callings.

The second point in this passage, concerning righteous∣nesse, is the high commendation giuen to it; he which per∣formeth it, shall be called great in the Kingdome of Hea∣uen. As on the one side, whosoeuer breaketh the least of Gods Commandements, and teacheth others to doe the like, shall be called the least in the Kingdome of Heauen, mea∣ning, that hee shall bee of none account or reckoning in Christs Church, and Kingdome, either of grace or glorie: but he shall meete with Belshazzars u Tekel, to bee weighed in the ballance, and found too light; or rather with x Iero∣boams heauie sentence, to bee vtterly swept away as doung; howsoeuer, in the meane season, he iustifie himselfe, and beare a great port before men, as the Scribes and Pharisies did: So on the otherside, he that worketh righteousnesse (doing and teachiog, as is heere required) shall bee called great, that is he shall bee of high esteeme with God, and with his people in Christs Church and Kingdome, both of grace and glory. For y them that honour mee, I will honour, and they that despise me, shall be lightly esteemed. Againe, z I will confesse his Name (that cleaueth to mee, and to my words) saith Christ, before my Father, and before his Angels: I will make him a Pillar in the Temple of my GOD; that is, I will make him most honourable, and glorious, most stable also, and vnremoueable. He shall not vpon earth haue a cor∣ruptible Pillar set vp in honour of him, with the title and inscription of his Name vpon it, as victorious conquerours had: but he shall himselfe be made an immortall Pillar, and immortall glory, put vpon him, euen in the heauenly Tem∣ple; howsoeuer hee bee poore and vile, yea, euen hissed at in this present World, many times, as Christ Iesus, and the Apostles were. In earthly Kingdomes, men are set in the Subsidie-bookes, according to their Lands and Liuings: in

this heauenly Kindome, they stand in Gods Booke, accor∣ding to their doing and teaching. There, though they bee not great in the Subsidie-booke, yet they may haue place in in an inferiour ranke: heere, except we become great indeed, by doing and teaching faithfully, we are no bodie. Where∣fore, to conclude this point also, since all men looke after greatnesse, and shunne contempt, (what in them is) it lyeth vs in hand, serioussly to consider, what our practice is, whe∣ther we be such doers of the diuine precepts, what integrity is ioyned to our practice, whether wee haue respect vnto all Gods Commandements, (which was Dauids a onely anti∣dote against shame, and most sure way to blessednesse) and finally how faithfull and forward wee are in communicating to others, by way of teaching, and mutuall instruction, what∣soeuer God, of his good grace, hath communicated to vs. That most wise Parable, which Salomon taketh vp, concer∣ning the right vse of temporall blessings, holdeth in spiritu∣all, b Drinke the waters of thine owne Cisterne, and running waters, out of thine owne Well: Let thy Fountaines bee di∣spersed abroad, and Riuers of water in the streets: that is, liue of thine owne frugally and comfortably, dispense and disperse them to others liberally: so may we say of heauenly things, Drinke waters of thine owne Cisterne, let thy Foun∣taines be dispersed, &c. Reioyce and bee thankfull to God, for his inestimable goodnesse, in giuing thee a mind to know him, to trust in him, to call vpon him, to loue and obey him from the heart, striue to profit, and to grow in grace: but withall, indeuour, by all meanes, to do what good thou canst in blessing others, with whatsoeuer blessings of this kinde, thy heauenly Father hath blessed thee: teach the ignorant, ad∣monish them, that are vnruly, comfort the feeble-minded, ex∣hort all, such as thou findest too remisse, to be zealous; such as thou findest zealous, to bee more zealous for the truth. This is the true and onely way to greatnesse in Christs Church, and Kingdome, and to auoid all disgrace, all manner of wayes.

The third point, concerning righteousnesse is the expla∣nation,

which holdeth to the very conclusion of the whole Sermon. Hee explayneth the matter concerning righteous∣nesse, first, by the contrarie; secondly, by the properties; thirdly, by the parts. The contrary to it, is set downe, Ʋerse 20. and it is the righteousnesse of the Scribes and Pharisies, which was legall onely, traditionall, and hypo∣criticall; legall, because they sought not righteousnesse by Faith in Christ, who onely fulfilleth the Law for vs, but by c the workes of the Law; traditionall, because they both ex∣pounded the Law, & also blended the worship of God, with their own traditions; hypocrtical, because in all their glorious workes, they sought the applause of men, rather then the glory of God. Except, in all these, our righteousnesse exceed theirs, our Lord Christ peremptorily auoucheth heere, that we shall in no wise enter into the Kingdome of Heauen, wee shall haue nothing at all to doe with his Church either Mi∣litant, or triumphant. That is, except wee seeke to be made righteous before God, by Faith in Christ, d Who onely ful∣filled the Law for vs, and we in him; except we performe to God e chast, and f reasonable seruice in all things accor∣ding to his Word; except also in the performance thereof we denie our selues, and seek after the glorie that commeth from God alone.

The properties of righteousnesse (which is the second branch) are three, in like manner: for it is spirituall, vniuer∣sall, and sincere. Hee proueth it to bee spirituall, by giuing the true interpretation of the sixt, of the seuenth, and of the third Commandements: of which briefly, because they are Catechisticall points, which are, or ought to be often incul∣cated. The ancient interpretation of the g sixt Commande∣ment (see, how little heed is to be giuen to bare Antiquitie) by tradition, was, Thou shalt not kill, that is, lay violent hands vpon thy Neighbour, to take away his life vniustly, as Cain did Abels. This onely in the sence of these goodly In∣terpreters, the Scribes and Pharisies, maketh one guiltie of bloud, and the Murtherer worthy of death temporall by mans iudgement, and of eternall by Gods iudgement. But

our Lord Christ, h setting his owne true exposition, against their ol•• ••radition, teacheth, that as God, the Law-giuer, is a Spirit, Maker and Searcher of the very hearts and reines, so his Law is spirituall, requiring spiritull obedience in euery thing: forbidding on the otherside, whatsoeuer is contrarie thereunto, seeme it neuer so light in the eyes of carnall men; as rash anger, or any light contempt, expressed by Racha a∣mong them, (which word seemeth to import one voide or emptie of good iudgement) among vs, by Dunce, Dolt, Asse, Block-head, Goose, Woodcocke, and many such like. Adde heereunto, Thou, in contempt, tush, a fig for thee; so fleering, geering, breaking of iests, (things too common) frowning also Cainish, or cast-downe lookes, flinging away in a chafe, &c. Much more hee forbiddeth vnder Murther, contumelious and reproachfull termes, as Foole, Knaue, Rogue, Rascall, base Companion, and such like. In summe, he forbiddeth whatsoeuer standeth not with vnfeigned Cha∣ritie to our Neighbours person. The fearefull danger of all which, he expresseth by a similitude, drawn from the Iewish Courts, or proceedings in iudgement, who are said to haue one, consisting of three Commissioners, appointed to iudge of lesse offences; another, of three and twentie, appointed to iudge of greater offences; another of seuentie two, called the Sanhedrim, or counsell of estate, to iudge of the greatest offences. As then among the Iewes there were degrees of punishment, according to the qualitie and heinousnesse of the offences, yet was it intended, that none offender should goe vnpunished: so is it in Gods proceeding; all breakers of this, as of other his most holy Lawes, shall be punished, but the greater offender shall haue the greater torture inflicted vpon him. Which consideration (to let other things passe) ought to bee an effectuall motiue to draw our hearts to the obedience of all, euen of the least of Gods Commandements, and the very least branches of euery one of them. And to that end, to search diligently the extent of euery precept, because knowledge, of necessitie, must goe before practice, and i without knowledge, the minde is not good. This also calleth for a further degree of repentance, and watchfulnesse

ouer our hearts and wayes, then is commonly thought vpon. Contrariwise, by Christs exposition of this sixt Comman∣dement, whatsoeuer things apperteine to Loue and Charitie are called for; as k reconciliation with the offended bro∣ther, which he maketh so necessary, that though a Iew came as farre as the very Altar, with his gift or sacrifice, and there remembred an offence made to his Brother or Neighbour, not to presume to offer his gift, but to leaue it there, vntill attonement were made with him. God, in iust offences, will haue their brother appeased, or at the least, all meanes to be vsed for pacification, before he would bee appeased, or at all accept of their person or deuotion: which holdeth in like manner with vs Christians; reconciliation one with another, or at the least, our best endeauour for it, must, of necessitie, goe before, not onely the holy Communion, but all our o∣ther deuotions whatsoeuer, if wee make account to doe our selues any good thereby, and not rather to irritate and pro∣uoke the wrath of God against our selues, for some degree of Murther. This holdeth also in them, that goe to Law, or are like to goe to Law one with another: whom Christ, ac∣cording to the tenour of this sixt Commandement, exhor∣teth to speedie agreement, if not of conscience, (which a∣lone, without any by-respect, ought to be) yet in godly po∣licie, for feare of after-claps; not onely through the rigour and crueltie of our aduersary prouoked by vs: but euen through the iust iudgement of God, hardening his heart a∣gainst vs. So that when we will not, at Gods bidding, agree with our aduersary quickly, while wee are in the way with him, that is, before the matter come to tryall (though it bee with losse) wee may thanke our selues, if afterward, being cast, he take the whole Law of vs, so farre forth, as to cast vs into Prison, and euen to make Dice of our bones (accor∣ding to the mercilesse Prouerbe) because not onely Neigh∣bours and friends, but Christ himselfe could beare no palme with vs, to giue in, in time.

In the second place, to prooue our righteousnesse to bee spirituall, hee handleth the seuenth Commandement, Thou

shalt not commit adultery, restoring it to the naturall and full sence. The Scribes and Pharisies were herein (according to their vsuall manner) too literall; confining (as appeareth Verse 27.) all adulterie to the grosse act of vncleannesse be∣tweene parties, whereof one, at the least, was married. But our Lord Christ (gaging the vessell to the bottome) teacheth, that the l lust of the heart is adulterie before God, who is the former and beholder of the heart, and gaue his Lawes for the bridling of it, as well as of the members: yea, much more of it, as being the master-wheele, that turneth all the rest.

Secondly, that the vnchast looke, whereby lust is ingen∣dred and increased, doth participate with that sinne, and is a breach of the seuenth Commandement: which caused Iob to m make a couenant with his eyes, not to behold a Maide.

Thirdly, all occasions of stumbling and falling into adul∣terie come within this ranke; whether the neerer and deerer, like vnto n ones right hand, or right eye, or more remote, o as diuorces, or any thing of the like nature. How neere and deere soeuer any occasion of whoredome (so of any other sinne) be, though it bee esteemed as the right eye, or hand, yet except we would be cast into Hell fire vnrecouerably, it must not onely, through Gods mercifull assistance bee for∣borne, but cut off, and cast away with the vttermost dete∣station, that can be, what temporall paine soeuer it put vs to, or what misse soeuer we may seeme to haue of it. The neere and deere occasions of incontinencie, by any meanes, to bee cut off and cast away, are these, and such like, An idle and easie life, pampering and decking of the corps, lasciuious company and communication, needlesse gadding, with neg∣lect of our callings, impure thoughts entertayned with de∣light, haunting of suspected houses, vnseasonable meetings, and reuellings, Loue-songs and Bookes, ribald-talke, if not vsed, yet heard and indured of vs, filthy obiects in Pictures, Playes, or whatsoeuer else stirreth vp corrupt nature, prone to such vncleannesse, especially in youth and out of mar∣riage. The remote occasion, which participateth with adul∣tery,

and so commeth to bee forbidden in the seuenth Com∣mandement, is causelesse diuorce: (Now Christ aloweth of none to be iust and warrantable, except in the case of form∣cation, whereby the marriage-band is broken:) The Scribes and Pharisies taught, that Moses made it lawfull for men to to put away their wiues, foreuery cause, and that hee com∣manded to giue her a Bil of Diuorce, which made her free to marrie any other: but Christ, heere and else-where, teacheth farre otherwise; that for the hardnesse of their hearts, this was onely tole••ated, not alowed: and that by such putting a way, the hastie and furious Husband occasioned both his Wife, and him, that should marrie with her, to commit a∣dultery, besides the temptations, which he should put him∣selfe vpon. So that by such Diuorces, a great many trans∣gressions of this Law, both his owne, and of other folkes, were set vpon his skore. Teaching vs this great lesson by the way, that he who is the occasion of sinning to others, is guiltie of all sinnes committed, or which might haue beene committed vpon that occasion. Which made Dauid, though hee did not commit Idolatry, yet to curse his Aduersaries, that gaue the occasion, o Cursed bee they, saith hee, before the Lord, for they haue driuen me out this day, from abiding in the inheritance of the Lord, saying, Goe, serue other gods. This ought to be of vse to Christians, who, though they haue no such causelesse Diuorces tolerated, yet many times goe so farre, as to separation of the Wife from the Husband, or the Husband from his Wife: or if not so farre, yet to many brawles and much bitternesse, so that though one house hold them, yet one bed will not. If this, by Christs exposi∣tion, come not within the compasse of the breach of the se∣uenth Commandement, and adde not many sinnes to the score of the nocent or offending partie, what doth?

In the third place, to shew that our righteousnesse, or o∣bedience, must bee spirituall, p hee handleth in like manner, the third Commandement, concerning the not taking of the most sacred Name of God in vaine; restoring it to the full sence, which of long time had beene maymed by the Scribes

and Pharisees, who restrained it to for swearing onely. So farre had they learned to goe by the letter of Moses law, q ye shall not sweare by my name falsly, nor prophane the name of my God. They made therefore great conscience of periu∣rie and forswearing, which they knew to be a fearefull defi∣ling of the reuerend name of God, which hee would by no meanes put vp. But our Lord Christ, knowing right well, what awfull respect ought to be giuen to that glorious name no wayes to be taken vp in vaine, nor made to trot (as com∣monly it is) for euery trifling and friuolous matter; know∣ing also what truth and simplicitie ought to be among men, forbiddeth in ordinarie communication, to sweare at all by the name of God, not onely directly, by vsing, or rather abusing any of his titles, but indirectly, by any creature, as heauen, earth, Ierusalem, his head, and such like, in which, as in all other creatures, the glory of God shineth, and his ho∣ly name is engrauen as it were: so that he which sweareth by any creature, sweareth by the Creator, as wee see plainely, Mat. 23. 20, 21, 22. Which exposition of Christ condemneth them of most hainous offence, with whom it is ordinarie to sweare by their faith, troth, honestie, by bread, light, and such like, (for vaine people haue their fantasticke fashions for oathes, as they haue for their apparell:) much more con∣demneth it such as vse oathes of louder blasphemie, by God, by Iesus, Gods wounds, bloud, heart, death, (horresco refe∣rens) an honest heart, cannot speake or heare such things without horror. No lesse condemneth he oathes, sauouring of idolatrie, by the Masse, yea, or no, by Saint Anne, by Saint Mary, or by abbreuiation, yea or no Mary, and ma∣ny such formes, whereby the name of an idoll or creature is substituted in Gods place.

To finish this tractate, our great Prophet, Christ Iesus, who shall sit, as Iudge, at the last day, setteth a most feare∣full brand, not onely vpon such blasphemies, and idolatrous practises, but vpon euery exorbitancie, or going out of the way, in this kinde, r Whatsoeuer (saith he) is more then yea or nay, that is, then plaine affirmation, or deniall, in ordina∣ry

communication, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from thine owne euill and wicked heart, or from that euill one, the diuell, whose lusts you doe, when you prophane the name of God any way Hereunto giue mee leaue to adde a word or two, concerning the lawfull performance of an oath. It is then onely lawfully performed, either in publicke before the Magistrate, or in priuate, one neighbour to another, for necessarie s confirma∣tion of the truth, and end of all strife: when, not in ordinary communication, but according to the Prophet Ieremie his exhortation, men sweare t in truth, iudgement and righte∣usnesse; in truth, that is, with an honest heart, and pure con∣science, without fraud, guile, or equiuocation: in iudgment that is, by a lawfull calling thereunto, and in an holy and most reuerend manner, as wee see in u Abraham: in righ∣teousnesse, that is, in a cause most cleere and weightie. For what a horrible indignitie is it, to call God to bee a witnesse in euery trifling matter?

The second propertie of righteousnesse followeth, that it is vniuersall, extending it selfe to all occasions, to all persons, and to all the lawes and commandements of almightie God: of which in order as they lye in the text. He teacheth, x that Christian righteousnesse is to extend it selfe to all occasions, wherein such righteousnesse is to be shewed, by freeing that iudiciall law, y An eye for an eye, and a tooth for a tooth (which you may call the principall or ground of all iudicials) from the corrupt practice and glosses of the Scribes and Pha∣risees; who hauing nature rather then grace, to be their guide gaue libertie to any priuate hand to doe the worke of the publicke, that is, of magistracie, by rendring like for like: Whereas Moses, in whom they trusted, and gloried so much in, consined it to the iudge; z The Iudge (saith he) shall make diligent inquisition, and doe to the false witnesse, as hee had thought to haue done to his brother, life shall goe for life, eye to eye, tooth for tooth, hand for hand, foot for foot: it was the Magistrates office, who sate in Gods place, to see this done. Contrariwise, euery priuate person must know, that it is his calling, when he suffereth wrong, to take it patiently, when

he suffereth wrong, to take it patiently, when hels euen a con∣demned and killed, against all right and reason, not to resist; as our Lord Christ doth not onely teach heere, but layeth vpon it the weight of his authoritie, I say vnto you, resist not euill, or the troublesome body, but rather indeuour, so much as in you is, to ouercome (if it may bee) his wrath and wrongs by soft answers, by your harmelesse, meeke, and a∣miable behauiour, by good turnes also, to the vtte••most of your abilitie; and if it must needs, and may well be done, by imploring the protection of the Lawes and higher Powers, as the Apostle did, when hee b appealed to Caesar: but alto∣gether to forbeare irefull and vindicatiue courses, to say or doe nothing at all in anger, or hot bloud, no nor yet in cold bloud, by way of requitall (that is worst of all) c committing our selues and cause to him that iudgeth righteously, and pray¦ing for the transgressors, as d this our Master and teacher did, when he was put to, in the hardest manner that could be; whose Disciples we are, when wee walke in his steps. It is a most glorious thing, euen herein to follow the faith and re∣solution of those three Worthies, Dan. 3. 17, 18. and to say; Our God whom wee serue, is able to deliuer vs from these malicious persons, and their scuruie dealings, and he will de∣liuer vs, but if not, be it knowne vnto them, and vnto all men, that we will not be so base, as to bee ouercome of our passi∣ons, or to breake patience, which wee iustly prize aboue all worldly things, yea, aboue our very liues. Though they bring fire, wee will bring water; though their furie and rage against vs breake out violently, as a bullet out of the mouth of a Canon, we will set our patience as a wooll-packe, or ra∣ther as a mount against it. Hee e explaineth this point by three notable instances, or occasions, wherein he will haue our righteousnesse shine forth: the first is of the grossest con∣tumelie that can bee offered to our persons; when in hatred or contempt, wee are smitten on the face with the hand, or with a rod: wherein he will haue vs value our charitie, and patience, at so high a rate, that the greatest indignitie vnder the heauen shall not put vs out of it. As it did not himselfe,

howsoeuer (according to Iulian the Apostatas prophane scoffe) he did not literally turne the other cheeke, when the officer smote him on the face, but gaue a milde and cold an∣swer, f If I haue spoken euill, beare witnesse of the euill: but of well, why smitest thou me? iust according to the tenour and purport of this precept, hee chose rather to receiue double wrong, then to reuenge his owne griefe, though hee had twelue legious of Angels at command, g Here is the patience and the faith of the Saints, so to doe.

The second instance is of the hardest exigent that can be∣fall vs in our outward estate, (which we know, is most deare to most people) when we are sued at the law, euen to the ta∣king away of our coat: wherein hee will haue vs to value a peaceable and quiet life among men, but especially, our free∣dome and libertie to serue God, without hauing our deuo∣tions interrupted at so high a rate, as to part with any thing rather then to part with it, euen to forgoe our cloake also, when the coat is euicted before. These are indeed hyperbo∣licall or ouer-reaching speeches; yet doe they plainely de∣monstrate, how farre our righteousnesse should stretch in this, and such like cases, and how peace which is the bond of charitie (as charitie is of perfection) should bee prized, pursued, and redeemed of euery one of vs, euen with our greatest losse, if wee cannot better cheape: h Seeke or pursue peace with all men, and holinesse.

The third instance toucheth men in their libertie; a thing no lesse deare to them, then their liues and liuings: to bee compelled by imprest from authority to go a mile, a league, or more at the officers pleasure, as Simon of Cyrene was, by prest, compelled to beare Christs crosse after him. In which he will haue vs value our humilitie, loyaltie, and pliablenesse to the higher powers (though forrainers, and aliens from the common-wealth of Israel, as the Romanes were) at so high a rate, as to scotch at no hardship, to giue them, or their assignes, iust content. Wee are not onely to performe their commands (though grieuous in appearance) and that with all cheerefulnesse and alacritie, but euen to straine our selues

to double their demands, if need be, and it lye in our power: which holdeth in all other matters of like nature; to bee so farre from whining and repining at any seruice to our Prince and Countrie, at any rates and payments, that wee, of our owne accord, will rather put forth and heighten our selues, beyond that which is imposed. How commendable were this, and what an ornament to the profession of the Gospell?

To these three instances hee addeth a maruellous cloze, i Giue to euery one that asketh, and from him that would bor∣row turne not away: not meaning, to euery inordinate asker, to maintaine idlenesse and excesse, but to the truely needie and penurious, who, through vnauoideable necessitie, are brought into streights: or, if through their owne fault, yet now seeming to repent, & to giue hope of a new course: or at least to such, as being strangers, & vnknowne to vs, we, in the iudgement of charitie, take to be poore of the right stampe. To euery such asker giue according to thine ablenesse, wise∣ly, not prodigally, that liberalitie be not exhaust, or eaten vp of liberalitie. In no case let the enmitie of any, or impossibi∣litie of requitall hinder thy good worke: but the rather doe all the good thou canst to them (exspecting thy reward from heauen) by giuing, if their needes call for that, or by lending, if they bee of a better ranke. Beware of vaine shifts and ex∣cuses, pleading thine owne wants (when thine owne heart giueth thee the lye, and God, who is aboue thy heart, seeth the contrary) or excepting against the persons of the poore, meerely to put off a worke of mercy. If our Lord Christ had done so to thee, where hadst thou beene, or shouldst thou now bee? Remember euer that this is the Lords comman∣dement, & that himselfe commeth vnto thee, in their cloaths, to aske, and borrow.

In the second place, hee commeth to the vniuersalitie of Christian righteousnesse, and proueth it, by restoring to the natiue sence, the summe of the second table, Thou shalt loue thy neighbour, k purging it from the Pharisaicall drosse: first teaching, that by the word Neighbour, not friends and bre∣thren onely are to be vnderstood, but any other man, friend,

enemie, or alien, who beare the image of God, and partici∣pate the same nature with vs. In a word, hee of whom wee may receiue, or to whom wee may doe good, any manner of way, is our neighbour, as Christ maketh plaine l in the pa∣rable or example of the Iewes, falling among theeues, and cruelly handled: and relieued by a Samaritane, whom the Iewes had in abhomination. So Moses layeth vpon them the like charge m of their enemies or brothers Asse or Oxe. Secondly, he cleareth the summe of the law, teaching, n that our neighbour, in this large sence, is to be loued; not friends onely, according to the leud leauen of the Scribes and Pha∣rises, (which was, Hate thine enemie) but euen our rankest enemies, laying, (after his vsuall manner) the weight of his owne authoritie vpon it, and vrging it in many words, as knowing, that this doctrine concerning the loue of our ene∣mies (which wee may iustly call the perfection of obedience to the second table of the Law, as that of o suffering perse∣cution for righteousnesse sake, is of the first) would most hardly sinke into our hearts. First, is set downe his copious proposition of the matter, then his vndeniable proofes like∣wise: his proposition, in these words, p But I say vnto you, loue your enemies, blesse them that curse you, doe good to them that hate you, and pray for them that despitefully vse you, and persecute you. As if he should say, I, that am come a teacher from God, and the only fulfiller of the Law, auouch vnto you, that the true and naturall obedience, which the law calleth for, is, to loue your bitterest enemies, and to loue them, not teeth-forward, or with mouth-loue, accompanied with court-like, or rather stage-play-like expressions of it, but q in deed and in truth. Blessing, that is, returning good speeches and wishes for cursing, rewarding also their hea∣thenish vsage, with Christian kindnesse, bountie, and pray∣ers. This may seeme a bitter pill, but a little sugar of grace, and of the spirit of God, will make vs swallow it downe rea∣dily, as did r Christ, s Stephen, t the Apostle Paul, and o∣thers innumerable.

But let vs see his vndeniable proofes; the first is the vn∣speakable

comfort, which the affectionate loue of our cruel∣lest enemies bringeth with it in present. For wee approoue our selues thereby to be u the children of our heauenly Fa∣ther, and to be led by his Spirit, whose workes we doe. His perpetuall practice is to doe good to his greatest Enemies, causing his sunne to rise, and raine to fall on the euill, (whom onely he accounteth his enemies) and the good, (whom one∣ly he accounteth his friends.) Euen the most wicked, through his diuine prouidence (ordering all, euen to the least drop of raine) enioy x fruitfull seasons, and haue their hearts filled with food and gladnesse. Now we are commanded, y to bee followers of God, as deare children, and to walke in loue. The second proofe or reason, is, the benefit in future, which is the blessed reward, to be expected from God, z If yee loue them, which loue you, what reward haue you? God setteth vs on worke to loue our enemies, and to ouercome their euill with our goodnesse: hee will vndoubtedly according to his promise, euen of his free grace, crowne our obedience heere∣in: which reward and crowne wee depriue our selues of, if we loue our friends and brethren onely; yea contrariwise, we bring his heauie wrath vpon our heads, if wee loue not our most capitall enemies also, and that feruently, according to the foregoing charge.

The third proofe, or reason, is drawne from a compari∣son, a What singular thing doe you? &c. That whereas b the righteous is more excellent then his neighbour: and c God, of his owne will, hath begotten vs, with the Word of Truth, that we should be consecrated to him, as the first fruits of his creatures: wee are also d called to bee a chosen generation, a royall Priesthood, an holy nation, a peculiar people, that wee should bring forth peculiar fruits; where is that excellencie aboue others, and those peculiar fruits, if we loue our friends onely? What vnregenerate man goeth not so farre? e Is not this to bee carnall, and to walke as men? yea what doe we more, then the scumme of the World? for so were the Publicans, and Toll-gatherers, at the least, in the esteeme of the Iewes, who notwithstanding loued and

saluted their friends, and wel-willers. Is not this most fear∣fully to receiue the grace of God in vaine, if in Loue and Charitie, the mayne dutie of Christianitie, wee goe no fur∣ther then they? This great lesson, by the way, is to be lear∣ned from hence, and euer to be remembred, That we Chri∣stians are not to rest in the ordinary righteousnesse of the World, but in all our workes to aspire vnto excellencie, per∣forming all religious duties (which they haue no skill nor conscience of) religiously: and as for ciuill and morall du∣ties, which they glory in, to out-strip them, and as it were, out-shoot them in their owne bow, doing them in a more wise, eminent, and full manner, to the right end; euer thin∣king with our selues, and hauing this before our eyes, What singular thing doe we?

In the third and last place, hee proueth the vniuersalitie of our righteousnesse, and vrgeth it by the example of our hea∣uenly Father, to whom, of necessitie, we must be made con∣formable. As he, that hath called you, is holy (saith the f Apostle Peter) so be yee holy in all your conuersation: be∣cause it is written, g Be yee holy, as I am holy. Hee is per∣fect: we, in regard of truth and vniuersalitie of obedience, reaching to all his Commandements, must also be perfect; as was required of our Father Abraham, h Walke before me, and be thou perfect; professed by Dauid, i that he was vp∣right, or perfect before God, and kept himselfe from his owne iniquitie; commended in Zachary and Elizabeth, that k they were both iust, or righteous before God, walking in all the Commandements, and Ordinances of the Lord blamelesse. Truth it is, that we cannot in this life attaine to the perfe∣ction of degrees, which was in the first and second Adam, and shall be in vs, in our heauenly Country: yet must we, of necessitie, bee perfect in the perfection of parts; hating all and euery sinne (more particularly, this of malice or ill-will towards our enemies) euen from the heart, and deuoting our selues vnfeinedly to performe all righteousnesse, euen this among the rest, of louing from the heart, and doing the best good we can, to our cruellest aduersaries: after the most bles∣sed

patterne heere set before vs, which is not the Charity of an Angell or Man, how holy soeuer, but of our heauenly Father, most good, and the Fountaine of all goodnesse: to whom if we striue not to be like in this perfection of Chari∣tie, we shall neuer come to be like him in glorie: CHAP. 6.

That our righteousnesse must be spirituall, that it must al∣so be vniuersall, we haue heard in the later part of the for∣mer Chapter: now followeth the third propertie of it, that it must be sincere, and without hypocrisie; which holdeth to the nineteenth Ʋerse of this sixt Chapter. This point, concer∣ning sinceritie, is first propounded and confirmed, Verse 1. Secondly, it is explained and vrged more particularly in three principall instances, Almes, Prayer, and Fasting, answering to the three mayne parts of Righteousnesse, Pietie, Charitie and Mortification, specified Chap. 7. Ʋerse 7. to 15. The generalitie is propounded, Verse 1. with a most earnest ca∣ueat, because wee are in extreme danger, to bee ouertaken with ambition and vain-glory, by reason of our great pro∣pensitie thereto, and so to spoyle all. Take heed (saith hee) that you doe not your righteousnesse before men: so doth the vulgar Latine Translation reade righteousnesse in this Verse, and not Almes, (as it is commonly read:) and so doth re∣uerend Master Beza translate it out of certain ancient Greek Copies: and the context it selfe seemeth to call for it, as an∣swering best to Christs charge, giuen Ʋerse 20. of the for∣mer Chapter. Except your righteousnesse exceed the righ∣teousnesse of the Scribes and Pharisies, &c. whose righteous∣nesse, as we heard, was (among other things) hypocriticall. Wherefore it followeth naturally, to charge them, that they doe not their righteousnesse, as the Scribes and Pharisies did theirs, to be seene of men.

To make this yet more cleere, it is to bee obserued, how not onely the particular instance of Almes, following imme∣diately, Verse 2, 3, 4. but that of Prayer and Fasting are in∣ferred vpon this generall proposition, and accommodated to it, in one and the same manner and forme, without prefixing any other caueat, but this, which he maketh common to all three. But let vs heare what is propounded in the generali∣tie,

l Doe not your righteousnesse before men, to bee seene of them; as though hee should say, I forbid you not simply to doe your righteousnesse before men: bring it vpon the stage, in the Name of God, though you haue ten thousand lookers on: care not for that, the more the better: I haue exhorted you before, m that your light should shine before men, and so let it doe, as much as you can: but beware you doe it not with a minde to bee seene and praysed of men; that is the bane and break-necke of all goodnesse: yea, it turneth the greatest righteousnesse into the greatest vnrighteousnesse: for what is greater vnrighteousnesse, then to put your selues into Gods place, by taking to your selues the glory of your righteousnesse, proper to God, the sole authour and donour of it? We learne then from hence, aboue all things, to haue an eye, not onely that our actions be iust and holy in them∣selues, (alas, there are not many, that goe so farre) but that our end and ayme bee answerable. The supreame end of all our actions and dealings ought to bee, that that n GOD, in all things, may bee glorified through CHRIST IESVS. Whereunto serueth that subordi∣nate end, alwayes to be before our eyes, which is o the sa∣uing of our selues, and others, with whom wee haue to doe: to which agreeth that notable exhortation and ex∣ample of the blessed Apostle p Whether yee eate, or drinke, or whatsoeuer yee doe, doe all to the glory of GOD: giue none offence, neither to the Iewes, nor to the Gentiles, nor to the Church of GOD: Euen as I please all men in all things, not seeking mine owne profit, but the profit of many, that they may be saued. This then must bee the constant in∣deauour, and whole life of a Christian, putting farre away all by-respects, to walke before God, and approue himselfe to his Maiestie alone, doing all his righteousnesse, or good workes, to these, and none other ends, repenting, as need re∣quireth, daily, of daily defects. This is the rather seriously to bee thought vpon, because of the reason or confirmation annexed, Else yee haue no reward of your Father, which is in Heauen. A most weightie reason, which if it moue not, men may iustly feare themselues to be dead in trespasses and

sinnes, or next doore by. Our righteousnesse is not to bee done, to be seene of men, vpon paine of forfeiting our hea∣uenly Fathers approofe and blessing, of being vtterly berea∣ued of all acceptance, and reward at his hand. For as in shooting, except the ayme bee well taken, the g••me must needs be lost; so in our best actions, and dealings, except we propound the right ends, we shall come short of the prize of the high calling of God. A good end doth not alwayes san∣ctifie the meanes of attayning to it (that is a Popish con∣ceite, as in the Gun-powder-treason, and other such like plots) but this is most certaine, that an ill end doth euer∣more corrupt and vitiate all indeauours, which are taken for it, though the workes in themselues bee neuer so sacred and holy; as appeareth plainly in these three noble instances, Almes, Prayer, Fasting, being done for vaine-glory, wordly pref••rment, opinion of merit, or else without due respect to those ends before mentioned. In his explanation by particu∣lars, hee holdeth one vniforme order in euery one of them. First, to dehort from q hypocrisie and ostentation, and that by reasons of great moment. Secondly, by a most sweet and forcible reason, r he exhorteth vnto humilitie and sincerity. He dehorteth from hypocrisie and ostention, and that by two reasons; whereof the former is the most odious practice of the hypocriticall Scribes and Pharisies, to whom they must, in no case, be like: s When thou doest giue Almes, fast, and pray, bee not like the hypocrites. This fashioning to hypo∣crites, the worst of all people, can no wise stand with their present condition, who are, by Gods free election and cal∣ling, the best of all people; as being restored to the fauour of God, and renewed after his Image. But to beate his Dis∣ciples the farther from them, hee setteth before their eyes, their leud, and, as it were, Player-like (so much the word hypocrite importeth) disguizings. When they gaue Almes, vp went the sound of the Trumpet; they made choice of the most celebrious places of the Citie, as the Synagogues, or streets to act their Pageant vpon, to the greater vpbrai∣ding of the poore and magnifying of themselues. Againe,

when they made their Prayers (I meane, not publicke but so∣litary) no place would serue their turne, but the Synagogue, or corners of the streets, where two or three wayes met, and no gesture, but standing and perking vp, to be seene the fur∣ther off. And when they fasted, insteed of making their hearts sad, they made a sad countenance, insteed of disfiguring their lusts, they disfigured their faces, for the very nonce; affecting rather the seeming, then the substāce of sanctimony, the opinion rather then the thing. Is not this most base and loathsome dealing, enough to make one cast his gorge? ought wee not to abhorre, and abominate any spice of it? Surely, as the Lacedemonians are said to haue set their drun∣ken and spuing slaues, before the eyes of their children, to cause them to abhorre drunkennesse: so doth our Lord and Master heere set these ambitious and dissembling wretches, before the eyes of his Disciples, and of all his faithfull peo∣ple, to worke in them a hatred and loathing of such doings, and to make them more in loue with humilitie and since∣ritie.

The second reason against hypocrisie and ostentation, is the vnhappie successe of it, which (to make the matter out of all question) hee auoucheth with his vsuall asseueration, Amen, or verily, I say to you, they haue their reward. Praise they hauke after, and praise they haue; one corrupt man applauding another, (as one Mule or Asse knibbles ano∣ther:) and more then that, are they not to expect their re∣ward shall dye with them. If they doe not out-liue it, as commonly hypocrites doe, whose vizards at the length God pulleth off from their faces in this present life, and insteede thereof t casteth dung vpon them. But howsoeuer they enioy their bright and brittle reward all their dayes, being repu∣ted Saints vpon earth, yet shall that word of Christ stand for euer, u That which is highly esteemed among men, is abomi∣nation in the sight of GOD. And the more praise they find for the present, the more dishonour shall they find at the last day, when fained holinesse, charitie, and humilitie will clearely appeare to bee double deuillishnesse and iniquitie.

Then shall all time-seruers know perfectly by wofull experi∣ence, how good a thing it had beene, not to haue x receiued honour one of another, but to haue sought the honour, that commeth of GOD onely.

In the second place, hee exhorteth them to humilitie, and sinceritie in Almes, Prayer, and Fasting, aduising them rather to affect obscuritie, by hiding their goodnesse from the eyes of men, then same and celebritie, by setting themselues and their good workes to sale any manner of wayes. Hee would haue them learne the art of holy dissimulation, so farre forth, that, if it were possible to hide it from their owne selues, they should doe it, resting vpon Gods approofe, testimonie, and reward alone. When thou giuest Almes, let not thy left hand know what thy right hand doth, signifying by this hyperbo∣licall prouerbe, that if the left hand had reason and vnder∣standing, it should be kept from the knowledg of that good which the right hand doth; then much more should other folkes. Teaching vs, to be so farre from making that to bee our ayme, to please men, looking no further (as hypocrites doe not) that wee should feare and flee nothing more, then to doe good vpon these conditions, to sell away (as it were) our golden workes for such a drossie and durtie reward. But contrariwise to hold such inwardnesse and secrecie with God, as to make it our great and onely ambition, that hee alone (who alone is worthy) may bee pleased and glorified by all meanes. To this end serueth that which followeth, when thou prayest, enter into thy closet, or some such place of pri∣uacie, sequester thy selfe from all companie, set thy selfe in Gods presence alone with alone: poure out thine heart in se∣cret into his bosome, that dwelleth in secret. And know thou, that this blessed secrecie with God, will in speciall manner further thy deuotion, and put by the occasion of vaine glorie, so much hated of God, and preiudiciall to men. So when thou fastest priuately, howsoeuer thou weepe and bewaile thy sinnes and miserie, and the sinne and miserie of the time in secret, before thine heauenly father, yet openly before men set as good a face on it, and looke as cheerefully

as thou canst, yea, rather then faile, vse what Art thou canst to that end, wash thy face, anoint thine head (which was the manner of that countrie, to expresse ioy and cheerefulnesse thereby) put thy selfe in such a habit, as will best serue to couer thine extraordinarie humiliation. Let it suffice thee, in the act of fasting, to approue thy selfe vnto God, and to bee seene and knowne of him; as an honest Matrone is beautifull and trimmed enough, if she be so in her husbands eyes, shee looketh after none other. Thou hast much more reason to stand so affected towards thy God; so thyselfe & thine actions may be amiable in his eyes, to looke no further. His reason annexed hereunto, drawne from the fruit and benefit is very obserueable; y And thy Father, which seeth thine Almes, Prayer, and Fasting in secret, will reward thee openly: where in the word reward, hee giueth none allowance to the beg∣gerly trash of Popish merit, but rather commendeth the rich treasures of Gods mercie and goodnesse, who freely accep∣ting vs, accepteth our workes, done at his appointment, and through his gracious assistance; crowning vs, crowneth our workes. So z children, and the fruits of the wombe, are called an heritage of the Lord, and his reward, and free gift: So elsewhere. The meaning is, that whereas hypocrites and vaine-glorious persons, looking to men, and hauing their worldly aimes and ends, vtterly lose their reward with God: the faithfull and truely religious, trading (as it were) with God alone, and hauing a secret stocke running with him of Almes, Prayer, Fasting, and other good workes, receiue in due time an open reward and blessing from their heauenly father, suitable to their foregoing endeauours. Neither are we to confine this open reward (as most doe) to the life to come only. But we are to know, & be assured, that the Almes, Prayers, and Fasting of Gods children, are apparantly crow∣ned with most blessed successe, beyond all expectation many times, euen in this very life. The mercifull man (as hath beene said) findeth mercie in time of neede, according to his mercie shewed to others, and that with a rich increase many times. The prayers of the Saints come not weeping home,

but fetch down blessings from heauen, to earth to their great ioyes increase. Their fasting also is oftentimes turned to feasting; God giueth them beautie for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spirit of heaui∣nesse. All which Cornelius the Centurion found most true by comfortable experience; for his Almes, Prayers, and Fa∣sting, (not done in hypocrisie or of vaine-glorie, but in faith and sinceritie) a came in remembrance before God, and recei∣ued an open and Illustrious reward from him. So this, or the like song, is often in Dauids mouth and penne, Thou hast turned for me my mourning into dancing, thou hast put off my sack-cloath, and gird me with gladnesse. The like experience had Daniel, Ezra, Nehemiah, and many others, whose in∣wardnesse and secrecie with God, in the performance of these duties, carried away an euident and most ample reward, to the vnspeakeable comfort of themselues, and of the whole Church. And verily, there is no childe of God now liuing vpon the face of the earth, who hath not the like experience in some degree or other; receiuing euer in due time an har∣uest answerable to his sowing.

All this, as also all the foregoing and following doctrine of Almes, Prayer, and Fasting, will yet better appeare, if we looke better into the nature of these three Christian vertues. A true description will direct vs to the right manner and end of performance of them. By Almes then we vnderstand a gi∣uing of reliefe to the poore and needy, according to our able∣nesse, at Gods bidding, euen out of tender compassion, know∣ing that they beare the image of God, and are our owne flesh. Almes must be done at Gods bidding, who requireth and streightly chargeth them to bee done, in the bookes of the Old and New Testament. So that the due performance of them is b righteousnesse & obedience, better then all sacri∣fice: and the contrarie I meane, the neglect of Almes, is vn∣righteousnesse and disobedience, making men c culpable of hell fire. What place is there then of seeking our owne praise, or seruing any ends of our owne? Almes also must proceed out of tender compassion: for the word heere tran∣slated

Almes, signifieth mercie and pitie: whereby we learne not onely this lesson, That not the thing giuen (how great soeuer) but the affection of the giuer maketh it Almes; but this lesson also, That right Almes-giuers stand not vpon any by-respects: Pitie and compassion, with bowels yearning ouer their brethrens miserie, is as a strong law in their hearts, forcing them to giue, and doe good, when they can, and as much as they can, though they bee not praised for it, yea, though they should bee disgraced and punished for their la∣bour; as in times of persecution, many haue beene, for con∣tributing to the necessitie of the Saints. This consideration also, that they beare the image of God, and are our owne flesh, without any other spur, is a sufficient inducement therto. And as for prayer, what is it, but a most humble and familiar talking of the soule with God our heauenly father, by the direction and mediation of Christ Iesus, his sonne, and assi∣stance of his holy spirit, about all matters, concerning his glorie and our owne good, that is, the good of our selues, spi∣rituall and corporall, and of the whole body and brotherhood of the Saints, with whom wee hold communion? And it comprehendeth d supplication, or deprecation against euill; prayer, or petition for any good, which wee finde within our commission to aske; intercession for others; and giuing of thankes for all things that befall, prosperous or aduerse, be∣cause e all worke together for good, to them that loue GOD. Which dutie of prayer being thus rightly performed, what place is there left for the heart to runne a rouing, or whoring rather, after worldly glory? And he that prayeth continually, how can he but haue his conuersation in heauen? not seeking popular applause, but the things which are aboue, where Christ sitteth at the right hand of God. And to adde that which he f addeth further in this passage of prayer, what place is there for vaine repetitions? such as heathenish people vse, who are without God in this world, and doe seruice to them, which by nature are no gods: who make none end of laying on tongue in prayer, because they thinke to bee heard for their much speaking, or babbling. But wee haue heard, and

it is most true, that prayer is a talking, not of the tongue, but of the heart, with God, of the spirit with a spirit, and that by the assistance of Gods holy spirit. This speech of our spirits, with that incomprehensible spirit, or Godhead, how∣soeuer sometimes it be expressed by words, in some sort, as may be, and as our needes require (which words, for the most part, are, or ought to bee g few) yet consisteth it mainely in heauenly affections, and h in grones and sighes, that cannot be expressed. Away therefore with all lip-labour of supersti∣tious persons, of what ranke soeuer, conceiting that God is to bee. wooed and wonne with art, and multitude of words; as if prayer, exopere operato (as Poperie speaketh) by the worke done, were a meritorious seruice, or some strong ning charme, to bind God, & make him condiscend to our de∣uotions. Surely, the praying in an vnknown tongue, the run∣ning ouer of many Pater-nosters & Aue-Maries, & such like stuffe vpon the beades, praying by tale and number, rather then by weight, and infinite such vsages, plainely demonstrate that Poperie is full of this abomination, nothing at all short of the heathen, if they goe not farre beyond them. So the manner of praying, vsed by many, (I would I might not say the most) of them that professe themselues to bee of the re∣formed Religion, admitteth none excuse. When the Lords Prayer is rabled ouer without duevnderstanding or reuerence, the Creede also, and tenne Commandements are recited and brought as prayers into the presence of the diuine Maiestie; with other set formes of prayer, sound in themselues like e∣nough, and of very great vse; but without iust attention and deuotion on their parts, that vse them. And euen the forwar∣der sort many times conceiuing prayer (how worthily I will not say, but wordly enough, and too much) without pre∣meditation, or due preparation, chopping into Gods sacred presence, and dealing with him in matters of the highest na∣ture, concerning his glory and their owne eternall good, so inconsiderately and irreuerently, that it may too iustly bee said vnto them, know you where you are, and in whose pre∣sence you stand? And euen so departing, call not to minde

before whom, and whereabout they haue beene. Doe not these, and many such like courses, too frequent in vse, plain∣ly speake, and proclaime (as it were with the sound of a Trumpet) that there is very great danger, lest our Prayers also turne into vaine and heathenish babling? This is the ra∣ther to bee taken heed off, because the neerer men approach vnto God, and the more grace they haue receiued at his hands, the more he looketh to haue his holy Name hallowed by them, and the more hotly shall his wrath and iealousie breake forth, if it be not. We see therefore what need wee haue to i watch in Prayer, that wee bee not ouertaken, ac∣cording to the Apostles doctrine, labouring by all meanes that this exhortation of our Sauiour Christ, among others, may sinke into our hearts. Wherein, notwithstanding, let it be remembred, that it is not simply repetition of the same words in Prayer, but vaine repetition, which is heere con∣demned: for when the same words are repeated, or with some little variation of speech, to expresse the feruencie of our minds, and to further holy importunitie in Prayer, this no Scripture findeth fault withall: and the Prophet Dauid in his Psalmes, and other seruants of God often vsed it. The Sonne of God himselfe, who forbiddeth vaine repetition, prayed in the Garden, the third time, k saying the same words: in this case we also may so pray otherwise, not, l be∣cause our heauenly Father knoweth whereof wee stand in need, before we aske. If he know whereof we stand in need, before wee aske, why then doe wee aske? will some man say: If there were none other, it were reason enough why we should aske, because he biddeth vs so to doe. His abso∣lute Commandement, Pray continually and call vpon mee, in the day of trouble, and infinite such like precepts, and in∣citations to Prayer, are warrant enough for vs so to doe: and, so doing to shut the gate against all solicitude, and car∣nall carefulnesse, according to the Apostles diuine counsell. m Bee carefull for nothing, but in euery thing by prayer and supplication, with thanksgiuing, let your requests bee made knowne vnto GOD; that is, taking knowledge of your

owne wants and necessities, lay them forth before him in Prayer, crauing his aide and assistance, according to his owne ordinance and appointment: that obtayning fauour, and n finding grace to helpe in time of need, we may returne the prayse and glory of all to God, our heauenly Father and Be∣nefactor, which hee aboue all things, requireth and expect∣eth: and (which is another mayne vse) may rest more sted∣fastly vpon him for the time to come, and flie vnto him in all our needs, with more confidence and comfort.

This seruice or sacrifice of Prayer being so worthy a sub∣iect, so necessarie for all persons and times, so many wayes a∣bused also, and the right practice of it so hardly attained vnto; our Sauiour Christ doth not thus leaue it, but hauing discouered the abuses, as ambition, hypocrisie, vaine repe∣tition also, and babling, o hee now directeth vs to the right performance of it, After this manner therefore pray yee, or as Saint Luke setteth it downe, When yee pray, say: not binding vs strictly to vse these words alwayes, and none o∣ther, but to vse the matter, manner, and like affection: as appeareth plainly by the practice of Christ himself, and of his Apostles, who prayed sundry times according to the matter, manner, & affection, heere prescribed, but not in these very words. But as for them, who cānot so wel inlarge their suits in other words, or for those also, who can & do it, yet remain still vnsatisfied, as not hauing done it sufficiently, (& who can doe it sufficiently?) the Lord hath left this most excellent helpe, to vse the very words of this diuine Prayer, as the most worthy seruants of God euer haue done. And learne we heere by the way, what an absolute necessitie lyeth vpon vs (which ought to bee our greatest glory and comfort) to pray in these words, or in this manner: for it is the vndispen∣sable Commandement of our Lord Christ, After this man∣ner pray.

Againe, the excellencie of this Prayer maketh this bond the stronger. It must needs bee iudged most excellent, first, in regard of the authour of it: it is in name, and indeed the Lords Prayer: secondly, for the most pithy shortnesse:

thirdly, for the exquisite order: fourthly, for the perfection, as contayning not onely all matters to be prayed for, but the abridgement of the Gospell and of all Religion: fiftly, for the acceptation, when it is rightly vsed. If a man preferring a suite to a King, were not onely sent by the Prince to his Father, but had his words put into his mouth, yea, had his Petition drawne with the Princes owne hand, and that by the Kings owne appointment, how great so euer the suite were, & how poore and vnworthy so euer the subiect were, yet a man would thinke, hee needed not to doubt of good successe in his suite. This is our case, praying thus vn∣to God, and the case of all truly penitent: yea verily in∣finitely better then wee are able to lay it open by any com∣parison.

Thus much for the Commandement, Pray in this man∣ner: as for the Prayer it selfe, it is a principall subiect of pub∣licke Catechising; so well commanded by authoritie, and practised by the Ministery in many places, that I purpose not to insist vpon it: Onely I will set downe a very short sum∣mary, which may giue some light to the ignorant, for the better vnderstanding of it. The parts of the Lords Prayer (as it is notoriously knowne) are three; the preface, the peti∣tions, sixe in all, and the conclusion. The preface, Our Fa∣ther, which art in Heauen, teacheth to whom wee are to pray; euen to GOD alone, besides whom wee haue no Father in Heauen: and againe, how wee are to pray, to wit, in Faith, and in Charitie, and with the highest reuerence. In Faith, and that most assured, hauing to doe with our most louing and all-sufficient Father. In Charitie, as calling God our Father in common with the whole bro∣therhood of Saints, with whom wee professe our selues to hold communion. And with the highest reuerence that can bee, as comming into his presence, whose throne is in the highest Heauens. Of the sixe Petitions, the first three con∣cerne the glory of God alone, with the meanes of glorify∣ing him, as the comming of his Kingdome, and doing of his will: the other three, our owne good (I meane the good of

the whole brother-hood) corporall, and spirituall. In the first Petition, Hallowed bee thy name, wee desire before and aboue all things, to haue Gods holinesse, or diuine vertues, as his Wisdome, Power, Mercie, and Iustice, knowne and acknowledged, and duely ascribed to him, by word and deed, of our selues, and others, farre and neere. Or, in short, that men vniuersally may p glorifie him as God, and be thanke∣full: or that q according to his Name, so his prayse might be, vnto the ends of the earth; According to his Name, that is, as he hath reueiled himselfe in his Word and workes. In the second Petition, thy Kingdome come, wee desire the setting vp and aduancement of his Kingdome of grace vpon earth, and the manifestation of his Kingdome of glory in Heauen: but, especially (no doubt) accommodating his Prayer to the time, hee teacheth them and vs to be suiters to God, that the promises, concerning the long and much ex∣pected Kingdome of the Messiah, might bee accomplished still more and more. As he had most graciously begunne al∣readie by his comming in the flesh, victorious conflict with Satan, preaching of the Gospell, miraculous operations, and gathering of Disciples to himselfe, as the seminary of his future Church; as also by the preaching and Baptisme of Iohn, the Sonne of Zachary, his fore-runner. This worthily hath the next place, as the most speciall meanes of hallow∣ing his Name. In the third Petition, thy will bee done in earth, as it is Heauen, we begge that the holy Will of God reuealed in his Word, or by the euent, may bee yeelded vnto of vs, and all his people, as vniuersally, ioyously, and con∣stantly, as it is of the blessed Angels and Saints departed, who are at his becke in euery thing, howsoeuer, for the de∣gree, we come farre short of them. And this we craue, as a matter absolutely necessarie, both because we are one Fami∣ly, r Common-wealth, and Kingdome of Heauen (as our Lord Christ commonly calleth his Church heere beneath) with them, and because our doing of the Will of GOD is the hallowing of his Name on our parts, which otherwise is s prophaned. In the fourth Petition, giue vs this day our

daily bread, we intreate God the authour of these our soules and bodies to support and comfort them, both in the state of nature and grace, (so farre the ancient, and some new Wri∣ters also stretch it) by giuing food and foison, bread and the staffe of bread, euen all necessaries of this life, and a bet∣ter, with his blessing vpon vs, in the vse of them. To the state of nature belongeth food, rayment, protection, gladnesse of heart, &c: to the state of grace belong the Word, Sacra∣ments, Ministerie, the inward operation and gifts of the Holy Ghost, &c.

In the fift Petition, forgiue vs our debts, as wee forgiue our debters, we request, that though we still incurre his dan∣ger, by our sinnes (as it were so many debts) yet hee would not withdraw his mercie from vs, but settle our hearts in the assurance of pardon, and withall spare his Rods. Where∣of we professe our selues to be perswaded, because euen we, that are euill by nature, haue learned, at his bidding, and by his example to shew mercie to our repenting brethren, who haue wronged vs, in what degree soeuer. In the sixt and last Petition, leade vs not into temptation, but deliuer vs from euill, we beseech God, that though the Deuill desire to win∣now vs, as wheate, and we deserue it, yet that he would not leaue vs in temptation, nor giue vs vp (as hee doth many to Satans, or (our own lusts, but assist vs euermore in our spiri∣tuall warfare, and that t the God of peace would tread Satan vnder our feet shortly. Finally, in the conclusion, for thine is the kingdome, and the power, and the glory for euer, A∣men, which is the third part, we learne, that God alone is to be called vpon, without fainting, wauering or doubting any way, and to be praysed incessantly, because the absolute and independent souereigntie ouer all, and power to doe all, whatsoeuer he will, by his onely word or becke, and glorie for all (to which glory of his he hath ioyned our good, cor∣porall and spirituall) belongeth incommunicably to him. How can he then, but, in due season and manner, heare and helpe vs his poore subiects (ayming at his glory, and depen∣ding vpon him) according to the tenour of the Petitions a∣foregoing?

In assurance whereof, wee set to our seale, as it were, by saying Amen, so be it, yea, so shall it most certain∣ly be, and therefore, according to our bounden dutie, we rest perswaded of it, without taking any further thought about any of those things, which at thine owne appointment wee haue asked. Thus much briefly of the Lords Prayer: one∣ly there is added (as it were) a Post-script, as an explai∣nation of the reason of the fifth Petition: u For if yee forgiue men their trespasses, your heauenly Father will also forgiue you: but if yee forgiue not men their trespasses, neither will your Father forgiue your trespasses. In which words, he maketh our forgiuing of others, though not the principall cause, mouing our heauenly Father to forgiue vs, (for x we loue him, and our Neighbour in him, because he loued vs first) yet the certificatory cause (if I may so speake) as a necessary fruit, and vnseparable companion of the loue of God towards vs. So that where one of them is, either Gods forgiuing of vs, or our sincere forgiuing one of ano∣ther, both are: and where both are not, neither is. If my propensitie and readinesse to forgiue my Neighbour, who hath wronged mee seuen times, yea seuentie times seuen times, and to doe what good I can, to the wrong doer, and that of conscience to God, bring not comfort to my soule, that my sinnes are forgiuen mee, nothing can truly comfort. And if I can truly comfort my selfe before God, that I so for∣giue, and doe good, then a figge for all, that the Deuill, or Man, or mine owne euill and distrustfull heart can say to the contrarie: I will euer stop their mouthes with this; Euen I my selfe, that am euill, am taught of God, and, I thanke God, haue learned to forgiue men their trespasses, vpon their Re∣pentance, and to doe them what good I can; much more then my good God, and heauenly Father will, vpon mine vnfei∣ned Repentance, forgiue me all my trespasses, and doe mee all good. And not without case is this point so much insisted vpon, because he knoweth our propensitie to reuenge, and to beare a grudge and loathnesse to be reconciled one to ano∣ther: as also, because y the forgiuenesse of sinnes is our maine freehold, and inheritance, wherein consisteth our euerlasting blessednesse.

Thus much concerning his directions for prayer: let vs now at the length proceede to the description of fasting, which wee may in some sort define, to bee an z afflicting of our soules before God by a holy abstinence from foode, and all other comforts of this life (so farre as may well bee) for the space of foure and twentie houres, or more, according to the occasion, to testifie and further our humiliation in re∣pentance, and zeale in prayer. This afflicting of the soule before God, can no more stand with vaine glorie and hypo∣crisie, then fire and water, light and darknesse can agree to∣gether. And these true ends of fasting, humiliation in repen∣tance, and zeale in Prayer, are as directly opposite to all Pharisaiecall and Papistical opinion of merit, ex opere opera∣to, by the worke done, as any thing can bee; for they consist meerely not in any vaine plea of the merit of our worke, but in a most humble confession of our guilt and miserie. Besides the true manner of fasting from food, and other comforts of this life, for foure and twentie houres, or more, confuteth plainely, not ciuill abstinence from some kinds of meat, at certaine times, for politicke respects; but the Romish abuses in their manner of fasting, standing in abstinence from flesh, and their Supper, in lieu whereof they punish their carkasses many of them, with such drinkings (wherein there is plentie of bread, beere, wine, cakes, and diuers other iunkets) as many poore Christians of the reformed religion, if they looked to their belly onely, would giue them high thankes, to exchange with them for their Suppers.

Hitherto wee haue heard of the properties of Christian righteousnesse, that it is spirituall, vniuersall, and sincere: the parts should now follow; but because there are three things especially, which hinder the atainement and practice of righteousnesse, with the parts of it, to wit, worldlinesse, rash iudging, and indiscretion, he first setteth himselfe most earnestly against them; especially against worldlinesse. For as they were wont to say of Ottoman the great Turke, his horse, that where he set his foot, nothing would grow, be∣cause those cruell Turkes made all desolate and wast, where

they preuailed: so may it bee said, that where this horse of that great Ottoman, the diuell (I meane worldlinesse) setteth his foot, no goodnesse can take place. Hee dealeth against this, Ʋers. 19. to the end of the Chapter: and finding world∣ly minded folkes sicke of a two-fold maladie, to wit, inordi∣nate carefulnesse about vnnecessarie riches, and carking and caring about necessarie supplies; he dehorteth earnestly from the first, to Ʋerse 25. from the second, in all the rest of this sixt Chapter. Concerning the point of vnnecessarie riches, hee first forbiddeth a the laying vp of treasures vpon earth: secondly, commandeth b vs to lay vp for our selues treasures in heauen. Thirdly, c hee annexeth a weightie reason, why we should doe not the one, but the other: fourthly, d he an∣swereth certaine obiections, which either were, or hee saw would bee made against that hee taught. Heere wee are first to vnderstand, that beating men off, from laying vp treasures vpon earth, he putteth not by honest labour and industry, e∣uery where called for in the holy Scriptures; nor the vse and fruition of riches, yea, of great estates, permitted by the word of God, and e practised by his most holy seruants, in all ages; no, nor yet simply f to gather, and treasure vp riches for posteritie, much commended in holy writ: but excessiue care and trauaile about these worldly goods, with affiance in them, and setting our hearts vpon them; as if our burgeship or conuersation were not in heauen, but heere vpon the earth, or as if a mans life consisted in the abundance of the things which he possessed; contrarie to Christs doctrine; Luk. 12. 15 Where obserue, how vehemently hee opposeth this impious conceit, bringing in to that end, the parable or example of the great rich foole, whose soule was taken from him, euen then, when hee was singing to it that sweet lullabie, Soule thou hast much goods layed vp for many yeares, take thine ease, eate, drinke and be merrie. And yet this seemeth to be one of the wisest fooles in that kinde: for most of them haue their worldly wealth to no other end, but to make them stark beggers, and their great abundance, to make them the more penurious and miserable. Surely, as the Cherubin, by Gods

appointment, with a flaming sword, kept Adam and Eue out of Paradise: so through Gods iust vengeance, this, not Angell, but Deuill of couetousnesse, keepeth the Vassals of this present world, as it were with a flaming sword, from the fruition of their rich estates, which they haue gotten with great trauaile. The wisdome then, that we are to learne from hence, is not to trouble our selues, or spend our precious time about superfluous riches, but to spend our time and trauaile about things necessarie and requisite for our persons and for the calling, wherein God hath set vs; ayming alwayes at the true ends of getting, gathering, and laying vp in store, which (in short) are, that wee may haue to liue and to giue, I meane to liue decently and commendably according to our places: prouiding also, so much as in vs is, that our wiues, children, and others belonging to vs (whom the Apostle calleth g our owne) may doe the like after vs, prouing rather helpfull then chargeable to any, if it be the will of God: and to bee able to giue also to all pious and charitable vses, for maintenance of Church and Common-wealth, and reliefe of our needie brethren, especially those of the houshold of faith. Which prouision of meanes both to liue and giue, reacheth to all, euen to the poorest swaines that liue vpon the face of the earth, h Let him that stole, steale no more, but rather let him labour, working with his hands the thing that is good, that hee may haue to GIVE to him that needeth. And this is indeed not to lay vp treasures vpon earth for our selues, when knowing our selues to be but Stewards, entrusted with our Masters goods, wee so labour in our callings, with all our might to get them, that being gotten, we make it our chiefe studie and care about worldly things, thus to imploy them altogether according to his mind. The words, vpon earth, moth, canker, and theeues, containe reasons against this sinne, and those of great force. For concerning the subiect, or place, the earth, is it not monstrous, that men should once dreame to finde any piece of their happinesse and con∣tentment, by laying vp treasures vpon earth? Since Adam and Eue, with all their posteritie, then in their loynes, were

cast out of Paradise, to inhabit this earth, as a place of exile and banishment, yea of perpetuall penance: since also the curse of God lyeth vpon the whole earth for the sinne of man, and shall lye vpon it, vntill the time of the restoring of all things. What blindnesse is it then to imagine, that by any skill wee shall bee able to fetch blessednesse out of this earth, which the Lord hath cursed, though a man could gaine tho whole world to himselfe. Againe, for the adioyned corrupti∣on & casualty by moths, canker, & theeues; is it not more then monstrous, that men should goe about to make that the mat∣ter of their glory and felicitie, which should serue to humble them, and to raise vp their mindes to the expectation of the new heauens and earth, wherein shall be righteousnesse, glo∣rie, and stabilitie? What can a man looke vpon in this world that carrieth not a brand of his sinne, and of the curse adioy∣ned? yea, that carrieth not a sword, or whip in the hand (as it were) to punish him for sinning against his Creator, wai∣ting onely for his becke to strike, and it striketh? If these worldly riches could speake, they would euen cry out, as i Paul and Barnabas did in another case, O men, why doe you these things? Why doe you commit idolatrie with vs, by placing your delight and confidence in vs? Why doe you trouble your selues so much to heape and hoord vs vp, as if any part of your felicitie lay in vs? why doe you fall together by the eares, and bee readie to plucke out one anothers throate for vs? Alas, wee are poore creatures, subiect to all manner of corruption and k vanitie for your sinne, wee mourne and grone vnder it, and as it were, standing on tiptoes, expect with stretched out neckes, the glorie which is to be reuealed to you. Fye for shame, why doe not you mourne and grone much more vnderyour owne cor∣ruption and vanitie? (that which we haue, wee may thanke you for it,) why doe you not much more expect your owne glorie? And if the inbred corruption, which we haue in com∣mon with you, moue you not sufficiently, adde hereunto the vncertaintie and casualtie, whereto wee are euer subiect, by theeues, pirats, warres, desolation, fire, water, suretiship, wastfull children, vntrustie seruants, cheaters, oppressors, and

infinite such like. And so, at the length, plucke off your re∣ioycing and trusting in vs, and place it aright vpon God Al∣mightie, your heauenly Father; vsing vs, as your poore ser∣uants, by his gracious appointment, in the passage and way home to your heauenly Countrie, and returning the prayse of all to him alone, who alone is your Lord, maker, and vpholder.

The exhortation followeth, l Lay vp your selues trea∣sures in Heauen; meaning (no doubt) the treasures of good workes, especially of charitable dispensing of our Riches, by Almes-deeds: as appeareth by his owne Doctrine else∣where, m Sell that you haue, and giue Almes (teaching what should bee done in case of extremitie, rather then the poore perish, or bee too hardly put to, as also vpon an extra∣ordinary calling, as the Apostle-ship,) prouide your selues bagges which waxe not old, a treasure in the Heauens, that faileth not, where no Thiefe approacheth, neither Moth corrupteth. To which accordeth that of the Apostle, n Charge rich men not to be high minded, nor to trust in the vncertain∣tie of Riches, but in the liuing GOD: that they doe good, and be rich in good workes, readie to distribute, willing to communicate; laying vp in store for themselues a good foun∣dation against the time to come, that they may lay hold on e∣ternall life. This one lesson of Christ being well learned, that a sanctified man (for of such hee speaketh) giuen to Almes-deeds, layeth vp treasures in Heauen, will direct vs to the practice of the strangest, and most profitable art, for thrift, that euer was heard off: To turne our earthly and cor∣ruptible wealth, into heauenly; which is incomparably more excellent, then if a bodie had learned by Alcumistrie, with little or no charge, to turne courser mettalls, yea, the very stones, into Siluer and Gold. Neither let the poorer sort complaine, that whereas wealthy people are heere directed to a most rich and vndeceiuable kind of trading, they are shut out, and made to looke on: It is nothing so, for euen they o if there be a willing minde, are accepted, according to that they haue, and not according to that they haue not: besides, a willing minde will euer finde somewhat to expresse it selfe

by. The p poore Widdowes mite was most accepted of all other: she carrieth away the glory of being the greatest Almes-giuer, and Alchymist of that kind. Yea, though a man be as poore as q Lazarus, or r the Thiefe vpon the Crosse, yet if hee treasure vp Prayers and Christian vertues, as Faith, Hope, Charitie, Patience, Humilitie, Heauenly mindednesse, forgiuing, from the heart, his cruell and hard∣hearted enemies, and praying for them, or otherwise doing them what good he can, sine thure litabit, he shall offer to God a Sacrifice of most sweet sauour without the frankin∣cense of Almes. Hee layeth vp in store abundantly rich and incorruptible treasures, which he shal be sure to meete with∣all in Heauen.

But let vs proceed to his most wise and weightie Reason, why men should not lay vp treasures vpon Earth, but in Hea∣uen, drawne from the effect, s For where your treasure is, there will your heart bee also: meaning heere by treasure, their summum bonum, or most souereigne good, whereupon they had layed, and still did lay the very prime and creame of their indeauours: as euerlasting Life, Almes also and all good workes done in hope of that most free and ample re∣ward, which God, that cannot lie, hath promised, are to heauenly minded men; Riches, Honour, Ease, Pleasure, and whatsoeuer is of that stampe, are to worldly minded peo∣ple, whatsoeuer that be, heauenly or earthly, the Heart, or Soule is swayed by it, and with the sway of it carrieth the whole man, with euerie part and facultie of him after it. As a great and onely Fauourite, swaying the Prince, swayeth the whole State, and then is it well for the Kingdome, if such a Fauourite be right wise, and nobly minded, and the contra∣rie, most terrible: so the Soule, being set as a great Empresse in the bodie of man, hath a Fauourite or Minion, to which it hearkeneth, and after which it is carried, yea, is euen so chan∣ged, and (as it were) transnatured by it, that if it be heauen∣ly, the Soule is likewise heauenly; if earthly it maketh in like manner, an earthly Soule: and as the Soule or minde, so the members, which it commandeth. Which serueth to

stirre vs vp, both to make a right choice of our treasure, that our hearts may be carried the right way: and also to make triall of our choice, by the sway of our mindes, whether it be right or no. The minde is truly said to be, where it loueth, not where it liueth. If our loue and delight (with Marie t in the Gospell) bee set vpon the best part (the first fruits whereof onely belong to this life; the full crop, to Heauen) assuredly it cannot bee, but where this treasure is, our heart, affection, and conuersation must needs bee: to this dead car∣kasse these Eagles cannot but resort. And as Iacobs seuen yeares painfull seruice u for Rahel seemed vnto him but a few dayes, for the loue hee had to her: so how long and toylesome labour soeuer bee taken for this heauenly Rahel, it will seeme as nothing, in comparison, yea, rather as a pastime. So in like manner, as x Isaacks sporting with Re∣becca plainly discouered that she was his wife, how closely soeuer he carried the matter: Of a suretie, shee is thy wife, (said King Abimelech, when hee spied it, looking out at a window) so our spirituall Dalliance will plainly discouer whereto our hearts are married; If to the feare of God, and expression of it by good workes, it will easily appeare by our imbracing, and (as it were) hugging and kissing of it: when, in an holy kind of dotage, our minds euer, or for the most part, runne of it, wee cannot but bee talking of it, or one way or other expressing our affectionate loue to it, vpon euerie iust occasion. Verily our owne hearts may certainly conclude vpon such a constant practice, and the looker on, in some sort, This is thy Wife, or Rebecca. But contrariwise, a man may conclude euen of many a Professour, Of a suretie this World is thy Wife, thy pleasure is thy Wife, thy credit and reputation is thy Wife: for thy minde, talke, and time, are wholy or chiefly taken vp about these: the feare of God, Almes and good Workes, seldome come into thy mind, and, when they doe, it is but on the by.

After the dehortation, exhortation, and this Reason, whereof we haue now heard, two Obiections follow, y the first, in these words, The light of the body is the eye: if there∣fore

thine eye be single, thy whole bodie shall be full of light. But if thine eye bee euill, thy whole bodie shall bee full of darknesse. If therefore the light, that is in thee, be darknesse, how great is that darknesse? In both which Verses is an an∣swere to a secret Obiection, If there bee so great a treasure in Heauen, why doe so few find and affect it, according to the worth, but all men almost seeke their treasure heere be∣neath? The answere is, because the cleere eye of the Soule is wanting to them, without which there can bee no right choice of their treasure, or placing of their affections. The similitude is plaine, and runneth thus; As in the bodie, if the light thereof, which is the eye, bee simple or cleere, the whole body, or conuersation, is lightsome and orderly; whereas contrariwise, if the eye be troubled, all is full of con∣fusion, as being done in the darke: so if the light, that is in vs, viz. our Reason and vnderstanding be cleere, that is, il∣luminated by the Word and Spirit of God, to discerne and iudge aright, all goeth well, and according to the minde of God: but if corrupt, and void of iudgement, (as it is natu∣rally, by Adams fall) how great is that darknesse? their ig∣norance, sinne, and spirituall miserie is most wofull, and in∣tolerble. Men are then so stupid, that they are not able so much, as to take knowledge of their lamentable condition, no though it be neuer so plainly layde open vnto them; much lesse can they take knowledge of the remedie: but altoge∣ther, as distempered person, flee from it and resist it. How doth the Deuill play Rex, when hee hath thus blowne out Gods Candle? The z spirit of man is the Candle of the Lord (saith wise Salomon.) Wee may learne from this no∣table similitude, That when the eye of the Soule is so illumi∣nated that it may indeed bee called single, it maketh the whole man, and his conuersation, to be gracious and fruitfull throughout: as it is cleerly explayned by Saint Luke. a The summe of Christs Parable, in that place, commeth to thus much, That if the whole bodie or man befull of light, that is, of knowledge and sanctimonie, then the whole life or con∣uersation shall bee full of light, that is, shall shine in good

workes, as when the bright shining of a Candle doth giue thee light; which (wee know) lightens euery part of the Roome, where it is set vp. So that, in short, by Christs tea∣ching, the eye of the Soule is good and cleere, when the whole man and life is so: surely, there are ••••y few single eyes by this Rule. But whereas he addeth, b If thine eye bee euill, thy whole bodie shall be full of darknesse, he plainly teacheth, that where good iudgement is wanting, there can be nothing good, but all things extremely out of square, in the whole man, and euery part of his life: (howsoeuer Po∣perie conceiteth of ignorance, that it is the Mother of De∣uotion) the whole man, and his whole life, is as a darke dungeon, without any manner of light. No marueile then if they discerne not the heauenly treasure, and durable, from earthly and transitorie, and so looke not after it. Ignoti nul∣la cupido: what desire can there bee of that, which a man hath no knowledge of at all? And when hee bringeth it forth with a kind of exclamation, and with an interrogation, If the light, that is in thee, bee darknesse, how great is that darknesse? hee therein teacheth, and that with great ear∣nestnesse, that the iudgement it selfe, being corrupted, cor∣rupteth the whole man, and his life most hideously; making their condition (where there is not grace to sanctifie, or, at least, to restraine) most abominable and desperate, as carry∣ing men, through the blindnesse and hardnes of their hearts, from one sinne to another, and that with greedinesse; making them reprobate to euery good worke. And hereof (that we may know how much wee stand obliged and bound to God our heauenly Father, for our effectuall calling to the know∣ledge of his Truth) we haue most notable example, not one∣ly in the Gentiles, c Walking in the vanitie of their minds, hauing their vnderstanding darkened, being alienated from the life of GOD, through the ignorance that is in them, because of the blindnesse of their heart, who, being past fee∣ling, gaue themselues ouer vnto lasciuiousnesse, to worke all vncleannesse, with greedinesse: but also exorbitant and de∣generating Christians, to whom, d being themselues defi∣led

and vnbeleeuing, is nothing pure, but euen their minde and conscience is defiled: they professe that they know GOD, but in workes they deny him, being abominable and disobe∣dient, and vnto euery good worke reprobate. Letting other things passe, ••••member wee this, That since our blessed Sauiour, Iesus Christ, setteth this downe heere, as a marke or character of a blind heart, whose eye of his Soule is trou∣bled, to be worldly minded, or couetous, because they dis∣cern not the true treasure from the counterfeit, but take Hob for Gib, one for another, to the vtter vndoing of them∣selues: let euery one try himselfe hereby, euen by the right choice of his treasure, whether he be indeed illuminated, and borne againe, and not rest (as most doe) in an idle conceite of knowing and seruing God aright.

The second obiection followeth in these words, e No man can serue two masters: for either hee will hate the one, and loue the other; or else hee will hold to the one and despise the other; ye cannot serue GOD and Mammon: where he an∣swereth them who were ready to obiect, and say, (as com∣monly men doe, at the least, in their hearts) wee will doe both; wee will apply our selues to Gods seruice, and to the gathering and hoording vp of riches also; wee will lay vp for our selues treasures on earth, and in heauen too. It is impossi∣ble (saith Christ) to serue both, to set your hearts vpon these two treasures at once. This hee cleareth by a similitude drawne from a ciuill bodie or societie, (as the former was from a naturall body.) As (according to the common Pro∣uerbe) no man can serue, or wholy addict himselfe to two masters, especially requiring contrarie, or if but diuers ser∣uices, at one and the same time, but either he will hate the one and loue the other, or else hee will hold to the one and despise the other: No more can any man possibly serue God and riches, requiring offices, not onely diuers but directly contrarie. The seruice of God (as wee know) calleth for truth and plainenesse in all our dealings: the seruice of riches for cunning courses, colloguing, and out-stripping one ano∣ther with the oddes of wit. The seruice of God mainely vr∣geth

mercie, liberalitie, and laying vp of treasures in heauen: the seruice of riches will haue sparing, pinching, niggardli∣nesse, and laying vp treasures vpon earth. God, and Christ, our heauenly Master, absolutely command all his followers to cleaue to him and his Gospell, with the losse of all, yea, euen of their very liues: on the other side, riches bind their vassals to cleaue close to them, whatsoeuer become of religi∣on, or of their owne soules. The holy taske, which God layeth vpon his seruants, is prayer, the exercise of the Word and Sacraments, due obseruation of the Sabbath, holding of an holy correspondencie and communion with the Saints; set∣ting their affections vpon heauen and heauenly things, and such like: on the contrarie part, riches will giue their poore slaues no time to minde or attend vpon such matters: all such workes are blacke-workes, yea loathsome to the ser∣uants of Mammon. Finally, God delighteth to finde in his seruants an earnest lingring and longing after his owne pre∣sence, not onely of grace, but of glorie, that they should de∣sire (according to his will) to bee loosed, and to bee at home with him: but Mammon the great God and master of this world, cannot abide that; he lulleth and singeth his seruants asleepe by giuing them (with the rich glutton) their conso∣lation in present. So that the wise man breaketh into this exclamation, not without cause, O death, how bitter is the remembrance of thee to a man that liueth at rest in his possessi∣ons, &c. In these, and many other respects, the seruice of God and riches cannot stand together. A man may serue God, and vse riches, as also all honest purueyance for them: but serue them, that is, to set his heart vpon them, making them, if not the onely, yet the principall obiect of his desire, hope, confidence, loue, ioy, feare, sadnesse, anger, &c. This thraldome cannot stand with the seruice of God, iustly stiled perfect freedome. Hence may wee learne most worthy and necessarie lessons; first, that except God haue our whole ser∣uice, hee will haue none of it. The old saying is, Loue and Lordship will indure no Partnership: hee professeth himselfe to be our husband, and that a iealous one; hee cannot beare

not onely grosse idolatrie (as it were spirituall Spouse-breach) but mentall idolatrie, by ouer great loue of the creatures, and affiance in them. He in like manner is our absolute Lord to whom alone belongeth all honour and seruice, because he alone hath made vs for himselfe, and ransomed vs most mi∣serable captiues out of the hands of all our enemies, bodily and ghostly. Further, wee learne, that then God hath our whole seruice, when forsaking all other, wee loue and cleaue vnto him alone. For to this end is mention made of f louing and cleauing, or holding to one Master. Now thus to loue and cleaue to our heauenly Lord and Master, is, as we know the tenour of the whole Law, g Thou shalt loue the Lord thy GOD with all thine heart, soule, strength, h thou shalt cleaue to him, &c. It is also the condition propounded in the Gospel to euery Disciple of Christ Iesus, i If any man come to me, and hate not (in comparison of mee) father and mother, wife and children, yea, and his owne life, hee cannot bee my Disciple. It was the exemplaric k practice of our Sa∣uiour Christ so to loue his heauenly father, cleaue vnto him, and please him in all things, not doing his owne will. And this, and none other is the end of our being in the state of nature and grace, and of all Gods benefits in hand, and in hope. The summe of all, and the maine scope or ayme of this parable, is, that for men to set their hearts vpon riches, is plainely to renounce God: for his peremptorie conclusion is, Ye cannot serue GOD and Mammon, or abundance. It lyeth euery man in hand therefore very strictly and nar∣rowly to examine himselfe, whose seruant he is, lest, being suddenly surprized, while he is in the seruice of riches, he pe∣rish vnrecouerably, with the louers of this present world. And whereas, for the most part, men are onely afraid of po∣uertie, which they dread more then sicknesse, infamie, yea, then dishonestie and death it selfe: our wisdome is to feare riches (as l Agur did) as much, if not much more, knowing the danger of them, which few escape. Whereof Christ him∣selfe giueth warning, m How hardly doe rich men enter into the kingdome of heauen? Because it is a most hard thing to

haue riches, and not to trust in them, not to reioyce in them more then in the liuing God, howsoeuer the heart of man, (deceitfull aboue all things) will not bee brought to see and confesse it.

In the next place followeth the second branch of couetous∣nesse, or worldlinesse, consisting in solicitude, and ouer∣great carefulnesse about necessarie supplies, what to eate, drinke, or put on: which tractate holdeth to the end of this sixt Chapter. Wherein (as in the former branch) hee both dehorteth from the inordinate seeking of the very necessaries of this life: and also exhorteth n to the seeking (with might and maine) of the things of a better life. His dehortation is first propounded, Ʋerse 25. and (to driue the naile home to the head, notwithstanding our toughnesse and knottinesse) it is repeated againe and againe, Verse 31. 34. Secondly, it is vrged by sundry reasons of great importance, which wee will take, as they lye in order. He propoundeth it with very great earnestnesse, in manner of a conclusion, or inference vp∣on his former doctrine, concerning couetousnesse, striking heere, at the very roote of that sinne, putting vpon it also (as his manner is) the weight of his authoritie, o Therefore I say to you, take no thought for your life, what you shall eate, or what you shall drinke, nor yet for your bodie, what you shall put on. In which words also is implyed an answer to a common obiection, I looke not for great things, my care is onely for foode and raiment. Yea, but (saith Christ) I forbid you to haue your mindes distracted euen a∣bout these necessarie things, meate, drinke, apparell; walke with God in your callings, let all your workes be done with all possible diligence, faithfulnesse, and fore-cast, and there an end, trust God with the rest. It is he alone who is able & will giue such successe and blessing, as hee knoweth to bee most fitting. His promise is, not to leaue and forsake you: your part is to rest vpon it, with a calme minde. To doe other∣wise, is to goe about to take his worke out of his hands, and to ingrosse all to your selues; which you shall haue small ioy of. But for the better clearing of this point concerning co∣uetousnesse

(which men are extremely blind in, and are wil∣ling to bee blind) know wee that there are three degree of couetousnesse, whereby the Deuill fasteneth vpon men, and hooketh them to himselfe (as p the Sonnes of Heli did the flesh out of the Cauldron, with a flesh-hooke of three teeth; The first is the grossest of all, carried after an vnlaw∣full obiect, as that of Balaam, Achan, Ahab, Iudas, and such like. The second is that, which Christ fighteth against q in the former branch, which also is very foule and grosse: it is carried after a lawfull obiect (as goods gotten without oppression or fraud any way) but excessiuely, consisting in heaping, hoording, and making prouision for the r flesh, to fulfill the lusts thereof; as that of the Foole before mentio∣ned, rich to himselfe, and not to God. The third is that which is heere condemned, carried after a lawfull and ne∣cessary obiect, without any such excesse, but inordinately with carking and caring insteed of dependance vpon God, in holy silence and securitie. So that the great lesson, which our Lord Christ, in this place, will haue vs take forth, is, s Not onely to be content with things necessary, as food and rayment, but for those necessary things to looke vp to Hea∣uen, and expect them at the hands of our heauenly Father, in rest and quietnesse: according to the most sweete word and promise of the Lord God, the holy one of Israel, t In rest and quietnesse shall yee be saued: in quietnesse and confi∣dence shall be your strength. This the Prophet opposed a∣gainst all vnlawfull meanes vsed by the Iewes, who in their danger depended not vpon God, but went a gadding into Egypt for helpe. Let vs, according to Christs doctrine, learne to oppose it against all distrust in Gods Prouidence, against all wordly cares, and whatsoeuer distraction of mind, arising from thence. It is true indeede, that, wee cannot al∣together shake off the punishment, which sinne hath brought vpon man, to eate his bread with sweate and sorrow; yet as wise Bathsheba taught her Sonne u to giue wine and strong drinke to him that is readie to perish, and hath griefe of heart, that hee may forget his pouertie and misery; so let vs labour

to be filled with the Wine of the Spirit, to haue our soules throughly cheared by Faith and a pure Conscience (which is to drinke a true health) and that will easily make vs forget, at the least in great part, the labours and sorrowes of this life. This, x as Noah, will comfort euery good Lamech, concerning the worke and toyle of his hands.

Now let vs come to the Reasons briefly. It is not with∣out the force of a Reason, that hee is so earnest, charging vs by his owne authoritie (as we haue often heard) who is our great Lord, and Master, I say to you, take no thought, &c. which is of the more force, because this his charge was not verball, but reall; his whole life being a practice of this his doctrine, for he euer did the workes of him, that sent him, and tooke no thought for outward things. His first Reason is drawne from a comparison, and to put the more life into it, is propounded with a vehement interrogation, Is not the life more then meate, and the bodie then rayment? meaning that God hath giuen the greater, without all carking and caring on our part: wherefore out of question, hee will not scotch with vs for the lesse. He hath giuen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our essence or substance, hee will not withhold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any necessaries, appertayning to our essence or substance: as hee seemeth to intimate in the fourth Petition, giue vs this day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 our daily bread. God is not like to a House-wright, Ship-wright, or maker of Clockes and Watches, who take no more care of their workes, when they are once finished, but leaue them to others for to repaire, guide, and set: but this y God is our GOD for euer and euer, hee shall be our guide vnto death, as it is in the Psalme. Wherefore wee are commanded to z commit our soules, or selues, vnto him, in well doing as to a faithfull Creator: and so let vs doe, and there rest.

His second Reason is also drawne from a comparison with a note of attention prefixed to awaken vs from our drousi∣nesse, a Behold the Foules of the Aire, for they sowe not, neither doe they reape, nor gather into Barnes, yet your Hea∣uenly Father feedeth them: are yee not much better then

they? Giuing vs to vnderstand, that those foules, infinitely inseriour to vs (they were made for vs) wanting all those meanes, which we enioy, neither are at all regarded of man (as the foules of the Aire are not) yet want they not necessa∣ry food, but expect and receiue it at the hands of our hea∣uenly Father, euery one in due time. As the Psalmist nota∣bly obserueth b The eyes of all waite vpon thee, and thou giuest them their meate indue season: thou openest thy hand, and satisfiest the desire of euery liuing thing. Againe, c God giueth to the beasts their food, & to the yong rauens that cry. Againe, d The yong Lions roare after their prey, and seeke their meate from God. How much more then shall God, not theirs, but our heauenly Father, looke out for vs, and fur∣nish all our needs in due time. And when this commeth out with a note of attention, Behold, it teacheth vs, that those workes of God, which seeme to bee of the lowest ranke (commonly least heeded) such as the foules of the Aire, and Lillies of the field, are not to be passed by, as the manner is, or negligently to bee looked into, but with most attentiue heed and consideration, of euery childe of God, for conso∣lation, as heere, and for instruction. To which end e the practice of the little Emmet is commended and vrged. For if we thinke God, and his diuine vertues, worth the behol∣ding, next to his holy Word, and Sanctuarie, or holy place, it is to be done in his Creatures and Workes, wherein f the inuisible things of him, euen his eternall Power and God∣head are to be seene: not onely in the Sunne, Moone, and Starres, or in g Behemoth and Leuiathan, but euen in those which seeme the least, and most contemptible of all other, as the Emmet before mentioned, the h Conies, or Mice of the Mountaines, the Locusts, and Spiders, whose strange industry and operations, wise Agur much admireth. Of which, and infinite such like, that of the Prophet may iustly be taken vp, i The workes of the Lord are great, sought out of all that haue pleasure therein. To this seeking, and pleasuring in the workes of God, wee are called, both by the manner of creating, in that God made not all at once by his Word or becke (as hee could haue done) but by peece∣meale

in sixe dayes; that we might follow him, and consi∣der of euery dayes worke seuerally: and also by the first in∣stitution of the Sabbath in the close of all; which besides other ends, was ordayned to be a day of contemplation, or beholding of God in his workes; as the k Psalme or Song for the Sabbath, insisting vpon the Works of the Lord, plain∣ly intimateth. If we could (as dutie bindeth vs) be brought hereunto, we should then liue in this World, as in an ample and magnificent Temple, furnished with most beautifull Images, or Laymens Bookes of Gods owne making, to ad∣monish and comfort vs vpon euery occasion, and should haue no need of Popish Images, to that end, directly against the expresse minde of God, reuealed in his Word. And let me adde thus much more, for the increase and confirmation of our comfort heerein; By this comparison drawne from the vnregarded foules of the Aire, from Sparrowes and Ra∣uens (as wee may seec, Luke 12. 6. 24.) wee are taught, that no sence of our owne vilenesse, or want of meanes, ought to plucke vs from resting vpon Gods Prouidence, but rather send vs to it. Shall l Sparrowes, sold so good cheape, and rauening Rauens, safely rest vpon it, in their kind, with∣out all meanes, and not be disappointed? And shall not we, made after Gods owne Image, redeemed by the bloud of his onely begotten Sonne, sealed by his Spirit vnto the day of Redemption, to whom it is his good pleasure to giue the Kingdome, doe it much more? The third Reason, propoun∣ded also with a vehement Interroation, doth demonstrate the vanitie and vnprofitablenesse of taking thought about outward supplyes, m Which of you by taking thought, can adde one Cubit to his stature? What manner of reasoning this is, Christ himselfe sheweth elsewhere, n If then yee be not able to doe that which is least, why take yee thought for the rest? So that hee maketh it a reasoning from the lesse to the greater: to be of tall, or lowe stature, conferreth little, or nothing, to a comfortable life; yet are wee not able by any solicitude or carefulnesse to mend our selues therein any whit. All that wee can doe, is, to vse the meanes, which

God hath appointed to that end, by taking sustenance, and preseruing our health so much as in vs is, and to leaue that increase of our stature and of our childrens, to God alone: so in like manner are we, for competencie and suffizance in out∣ward things, to vse the best industrie and prouision that wee can, and then in faith and holy dependance to expect the suc∣cesse from God, o whose blessing onely maketh rich, and giueth content. The short is, that as our stature, so our state of life commeth meerely from the hand and appoint∣ment of Almightie God. That notable comparison, which Irenaeus taketh vp to illustrate the doctrine concerning the communion of Saints, may well bee taken vp in this case: As one lumpe and one loafe cannot bee made of drye wheate, without moysture, so neither can wee, being many, be made one in Christ, without the water which is from heauen. In like manner, how wise and working heads soeuer men haue, and what meanes and indeauours soeuer they vse, yet the lumpe or leafe of thrift cannot be kneaded or raised vp, with∣out liquor from heauen, that is, without Gods blessing. Where that is wanting, great husbands with all their great trauell and cares, doe but as bowlers, who crye rub, rub, and bend their body which way they would haue their bowle to goe, but all in vaine.

Hitherto our Lord Christ, p hauing earnestly taxed men for torturing their minds about necessarie foode, doth now the like about rayment, q And why take you thought for rayment? consider the Lillies of the field, how they grow; they toile not, neither doe they spinne, &c. vsing the like vehe∣ment interrogation, and vndeniable reasoning from the com∣parison of the lesse, as before. And heere also in so low a de∣gree, that it ought to make vs ashamed of our vnbeliefe, to haue the least mistrust, that hee should not cloathe vs, who cloatheth the Lillies, not of the garden onely, which are re∣garded of men, but of the fields, which no body looketh af∣ter; whose beautie and brauerie hee maketh to goe beyond Salomons, the mirrour of maiestie and magnificence: which thing he calleth vpon vs to consider, and diligently meditate

on. Shall God, our heauenly father, so cloathe the grasse, which is to day, and to morrow is cast into the furnace, or else otherwise soone withereth, and dyeth away? and shall hee not much more cloathe vs, for whom hee hath made these and all other things, and whom, out of his rich mercie and grace, hee hath cloathed with his sonne Iesus Christ, the Lord of glorie. Let vs stay here a little and obserue well, and lay to heart, how irreligious and absurd this carefulnesse a∣bout apparell must needs bee: Since it is not onely against our Lord and Masters most earnest prohibition, but against a more sure word and ordinance of Almightie God, then that of the Lilies (if anything can be more sure:) For they, be∣ing in appearance dead in Winter, yet by vertue of Gods o∣peratiue r word, grow againe in the Spring, and without their labour and spinning are so arrayed, as Christ here spea∣keth. Wee haue, for this purpose, the word of the same God, in a farre more excellent maner, both his vocall word, promising s that they which seeke the Lord, shall not want a∣ny good thing: auouching also, that hee t loueth the stranger (who of all other is most to seeke) giuing him food and ray∣ment: and his operatiue word also, in making good that pro∣mise from time to time; as we see in our first parents, u whose nakednesse he cloathed; in Iacob, x whose petition for bread to eate, and rayment to put on, God most graciously and plentifully answered; in the Israelites, y following him through the barren wildernesse, to whom most miraculously he did the like fortie yeares together. To let this passe, ob∣serue heere by the way, how kindly a checke is giuen to all vanitie and excesse of apparell: for when nice and vaine-glo∣rious fooles haue euen strained to goe as farre as euer they can, either in strange and new fangled fashions, or in ouer great costlinesse, or in spoyling precious time by curious tricking and trimming of their earthly masse or lump of flesh, in setting their ruffes, starching, tooting into the glasse, lay∣ing out their haire and brests, and many such like gewgawes, they come farre short, not onely of some of their compeeres, and greaters especially, but of many very base creatures,

which surmount them, yea, goe beyond Salomon himselfe, who in his lawful and warrantable pompe out-stripped all o∣thers. And whereas hee shaketh them by the shoulder as it were, saying, O yee of little faith, it is indeed a sharpe repre∣hension, iustly deserued on their and our parts, when instead of depending vpon the diuine promise and prouidence, wee fall to this demurre about apparell, or any other thing of the like nature: yet for all that, it may bring sweet consolation to the humble and broken hearted, trembling at the word of God; in that Christ rebuketh his Disciples and followers indeed, for the weakenesse of their faith (so Matth. 8. 28.) but reiecteth them not for it: he rather animateth and streng∣theneth them. It is a more blessed thing to haue that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or z strong faith that was in our father Abraham: notwithstanding, if poore Christians be not so happie as to bee carried vnder full sailes, at all times, but must content themselues with a fainter gale, they are not to bee discoura∣ged, because the God of truth accepteth of truth and since∣ritie: Neither is it the degree of faith, but Christ the obiect, that maketh the beleeuer acceptable. Yet that no man de∣ceiue himselfe, know we, that where this life of true faith is, how infirme soeuer, there cannot but be the breath of pray∣er in some degree for daily increases; there must needes bee some heat of charitie and zeale, some sence also of our owne vilenesse and spirituall wants, as of Gods mercifulnesse, (ex∣cept in a desertion or spirituall swoune, when contrarie to sence, wee are to beleeue, and with Christ himselfe to crye, My God, my God, why hast thou forsaken mee) there is with all motion, and a striuing to goe on vnto perfection. To which end, there cannot but accompanie and insatiable hungring and thirsting after righteousnesse, and so a continuall clin∣ging to our Lord and Sauiour Iesus Christ in the meanes: as wee see in the weake Disciples b Master, to whom shall wee goe? thou hast the words of eternall life. This haue I thought good to point vnto by the way: let vs now proceede. To set yet a sharper edge vpon it, and to stirre vp our dull and di∣strustfull hearts to more often and serious meditation of

this weightie point, he repeateth his exhortation and addeth two reasons more against distrustfull and anxious looking after foode and rayment. His repetition is in another forme, very significant: for those carers and carkers about outward things are broght in vttering their own distrustful thoughts, sauouring of some spice of Atheisme. For as if they had no God to prouide for them, or as if all the promises of God were moone-shine in the water, they say, c What shall we eat? what shall we drinke? or wherewith shall we bee cloathed? as doubting how it may or can be, all meanes failing, either by losses, deadnesse of trading, increase of charge, olde age, sick∣nesse, persecution, and such like disasters. So did the chil∣dren of Israel in the wildernesse, when for their probation and tryall, they were somewhat hard put to, the next was, Where shall wee haue water to drinke? who shall giue vs flesh to eate? d Can God furnish a table in the wildernesse? would to God wee had dyed in Egypt, &c. When their armes were too short to helpe themselues, poore wretches, they could not see how the arme of the Lord could bee long enough to doe it: which disease, who is it, that (knowing his owne heart) findeth not in corrupt nature, when tentations of this nature fall out to bee heauie and frequent. Wherefore as Christ rouzed vp his Disciples in another case, e Watch and pray lest yee enter into tentation: the spirit is willing, the flesh is weake: so are wee euery one of vs to rouze vp our selues in this very case. We little thinke, especially while we enioy the world at will, how wicked wee shall finde our re∣bellious and vnbeleeuing hearts in the day of tryall (which few or none escape at one time or other) let euery one call to minde how he hath found it at any time heretofore, when it hath gone very hard with him, whether he were not then at his wits end in a manner. And though he brake not out into such loude and passionate speeches; yet whether his heart were not full of distraction, fretting, and murmuring, but rather (as it ought to bee) by resting vpon God, and hum∣bling himselfe vnder his correcting hand, hee gaue glorie to God, making him his onely sanctuarie and repose. In summe,

our Sauiour Christ, in these often repetitions, commendeth this vnto vs, as an high and necessarie point of wisdome and dutie, not to suffer our mindes to bee troubled or royled (as it were) with the sence of present want or expectation of fu∣ture euents, but f walking in the day, and doing the worke of euery day, while it is day, to waite vpon God with a quiet minde, g as the seruant vpon his Master, the hand-maid vp∣on her Mistresse. The better and more able Master wee haue, the more stedfastly ought wee to doe it; we shall find in experience, this to be the best sugar and water to cure the fret in the belly of our soules.

The two reasons follow; whereof the first is, h for after all these things seeke the Gentiles, or rather ouer seeke them, as the originall word signifieth. They make this the onely or principall care, what to eate, drinke, and put on: because their happinesse is bounded within the narrow compasse of this perishing world: more they know not (poore soules) and therefore can looke no higher; As appeared in the old world, and in the Sodomites, who i did eat and drinke, mar∣ried and gaue in marriage, bought, sold, built, and planted, hauing their minds wholy taken vp, and inthralled there∣with. Wee learne hereby, that it is meerely heathenish, and to bee abhorred of Christians, to haue our minds turmoyled and tortured about worldly supplies, which wee ought to put God in trust withall. To what end haue wee learned Christ, if his blessed doctrine and practice can beare no more sway with vs herein? How doe wee professe the hope of an heauenly inheritance, if vpon Gods promise and perpetuall experence of his mercifulnesse and truth, in prouiding for his owne, we bee no more secure of our earthly sustenance, then they. The Apostle would not haue vs k mourne for the dead, as men without hope; and shall wee, professing our faith and hope to be in God, be of no better practice or comfort about these smallest matters, then the very Pagans, who l are with∣out GOD in this world? The second reason is drawne from the knowledge or regard of God; your heauenly Father knoweth that you haue need of all these things; meaning, that

hee knoweth perfectly, and that with more then a Fatherly respect and regard of vs. For stiling him our heauenly Fa∣ther, (because his glory chiefly shineth there) he would haue vs to vnderstand, and remember, that hee is most willing and able to succour vs, in all extremities, (as Parents, in high place, can and doe their children.) So that wee are heere taught to stay our selues in the greatest temptations of this nature, with this meditation, which can neuer faile, or de∣ceiue vs, That God, our heauenly Father, is priuie to all our needs, and that he hath the greatest power, and propensitie also to relieue and helpe vs, and will doe it also in due time, when it may doe vs most good. If this comfort were seated in our breasts (as it ought to be) wee might safely sing care∣away, and take vp that of the Prophets, m I will both lay me downe in peace, and sleepe (whatsoeuer streights I be in for the present) because thou, Lord, onely susteinest mee, and makest mee dwell in safetie. Whereas, contrariwise, the staggering heerein is the cause of all discomfort, and euen of despaire, and death it selfe: for n worldly sorrow, arrising from thence, causeth death. Thus wee see what patheticall Inhibitions and Reasons this diuine Teacher hath vsed, to beate vs from the inordinate seeking of the very necessaries of this present life.

In the three and thirtieth Verse he interlaceth an exhor∣tation to seeke the things of a better life; But first seeke the Kingdome of GOD, and his righteousnesse, (annexing, for our incouragement, an ample promise thereto,) and all these things shall be ministred vnto you. Wherein, because contra∣ries are cured by contraries, he laboureth to draw men from vndue, yea, vngodly carefulnesse about earthly matters, by stirring them vp to most due, religious, and necessarie care∣fulnesse about heauenly. As Physicians, to stay the inward bleeding, by reason of some rupture in the bodie, vpon a veine: so Christ heere, to stay our spirituall bleeding, and languishing, by reason of that fearefull rupture of couetous∣nesse, or worldly carefulnesse, openeth a veine, as it were, to turne the bloud of our soules quite another way. He taught

vs before o to pray for the comming of the Kingdome of GOD, that is, for the setting vp, and aduancement of his Kingdome of Grace vpon Earth, and manifestation of his Kingdome of glorie in Heauen; but especially for the ad∣uancement and inlargement of the much expected King∣dome of the Messiah, then beginning to appeare, whereby the Name of God was chiefly to be hallowed, or glorified; which glory of God is (as we know) the Alpha and Omega, the beginning and the end of our whole life, and euery acti∣on of it. Wherefore this Kingdome of God, being the pri∣mary meanes of it, is primarily before, and aboue all other things, not onely to be sued, but to bee sought for; know∣ing, that suing, without seeking, is idle, as seeking without suing to God by Prayer, is presumptuous, and speedeth thereafter. Againe, as this Kingdome of God is to be sued, and sought for, so his righteousnesse, or doing his will by Faith in Christ Iesus, and Charitie expressed by obedience to all his Commandements. So that his present exhortation is thus much in effect, Insteed of hauing the World, and the things of the World in chace (as most haue) carking and caring about this present life onely, to no purpose, God knoweth, but to their extreame annoyance, and vtter vndo∣ing, if God be not mercifull vnto them; to make the King∣dome of God and his righteousnesse their gaine and sport, imploying all the powers and faculties of their soules and bodies in the pursuite of it, studying and labouring by all meanes, that the Gospell and Church of Christ (commonly in the New Testament called the Kingdome of God, and of Heauen) may spread, and be glorified, and that obedience of Faith at all hands, especially of their owne selues, may bee yeelded thereto, more and more. Now if men knew the gift of God, and what it is to haue him reigne in them, and ouer them, by his Sonne, Spirit, Word, and Ordinances, there would bee no great need to vse many Reasons to perswade hereunto. The more is it to bee lamented, that insteed of this seeking the Kingdome of God, and his Righteousnesse in the first place, the Cart is set before the Horse, and the

World, with the lusts of it, must first be serued, Quaerenda pecunia primum, virtus post nummos: Money and things of like nature must haue the primacie; Religion and vertue find, for the most part, the poore Christians entertainment, p stand thou there, or sit heere vnder my footstoole. And againe, whereas Christ putteth the Kingdome and Righteousnesse of God together, and it holdeth in this especially, What GOD hath ioyned together, let no man put asunder, a most impious Diuorce of these is commonly attempted, (at∣tempted, I say, not made, that cannot be) to seeke, haue, and hold his Kingdome, without his Righteousnesse. As when Boaz q made offer of Elimelechs Land, the next Kinsman answered, I will redeeme it: but when the condition was added, What day thou takest the Land, thou must take Ruth the Moabitesse to wife, to rayse vp the name of the dead, vpon his inheritance, that made him shrinke in the wetting: I cannot redeeme it (saith he) lest I marre mine owne Inheri∣tance: so let an offer of Christ, our Sauiour, of forgiuenesse of sinnes, and of euerlasting life, through Faith in his name, be made; many are most readie to strike vp a match: but tell them, what day they meddle with Christ, they must meddle with his Righteousnesse, r they must turne new creatures; howsoeuer they dare not professedly disclaime, yet inwardly they shrug at it, and are readie to plucke off their shooe, and giue it to any that will take it: s they will not marre their Inheritance, by parting with their paultry profits and plea∣sures.

But let vs now come to see wherein this seeking chiefly consisteth. First, vndoubtedly in searching for the know∣ledge of it, who Christ Iesus is, and what hee hath done for the saluation of man, what that great mystery of godlinesse is, t GOD manifested in the flesh, iustified in the Spi∣rit, seene of Angels, preached vnto the Gentiles, beleeued on in the World, receiued vp in glory. This most admirable mysterie is, before and aboue all things to bee sought, and looked into, and all things to bee accounted no better then drosse and draffe, in comparison heereof. The meanes which

God hath sanctified for this purpose are (as wee haue beene taught) to bee assiduous and constant in searching the holy Scriptures, and sitting at the feet of the faithfull Preachers, to heare their doctrine.

Secondly, it consisteth in the effectuall seeking after the participation, and enioying of this blessed Kingdome; so that we know our selues truly infranchised therein, and bee able out of infallible sence, or (at the least) apprehension of Faith, to say with the Apostle. u Our conuersation, or Bu••geship, is in Heauen. This is done when the holy Word or Gospell x is mixed with Faith in them, that heare it: for we, which haue beleeued, doe enter into rest. This Faith, with the daily increase of it, is to bee sought after with might and mayne, as in a matter of life and death.

Thirdly, this seeking consisteth in our vttermost indeauour to spread & inlarge this Kingdom, euery one according to his gifts and calling. Worldly men runne themselues out of breath, to ioyne house to house, and land to land, that, if it were possible, they might dwell alone vpon earth, And the Scribes and Pharisies compassed Land and Sea, to make a Proselyte: ought not then the Burgesses of this heauenly Kingdome be sharp-set vpon the inlargement and aduance∣ment of it? Accounting it their ioy and crowne, yea, the very life of their life, to winne many to Christ Iesus, their Lord and Souereigne, to see the Gospell, which is the Sword or Scepter of his Kingdome, to y haue free passage, and to be glorified. Surely this is, and ought to bee the mayne stu∣die and indeauour of all true seekers; of the Clergie, as of the Ministers of Christ, and Stewards of the mysteries of God; of priuate men and women, as of helpers to the Faith. Questionlesse, if the Prophet and people of God were so affected to the earthly Ierusalem (the onely Mart, & Staple of true Religion in those dayes) that they solemne∣ly professe and protest, z If I forget thee, O Hierusalem, let my right hand forget her cunning: if I doe not remember thee, let my tongue cleaue to the roofe of my mouth, if I pre∣ferre not Ierusalem aboue my chiefe ioy: wee should infinitely

stand more tenderly affected to the heauenly Hierusalem, to the Citie or Kingdome of the liuing God, to seeke the good of it, by the propagation of the most glorious Go∣spell of Christ Iesus, alwayes, by all meanes, grieuing at the contrary.

Fourthly and lastly, our seeking of it consisteth in see∣king how to grace, beautifie, and adorne (so much as in vs is) the Gospell and Church of Christ, by the shining bright∣nesse of a right Christian conuersation, a according to that which wee heard before. This is that righteousnesse of the Kingdome heere mentioned, which serueth as a notable lure to draw many to the loue and obedience of the Gospell. So that first to seeke the Kingdome of God, and his righteous∣nesse, is to vse all diligence, (whatsoeuer become of vs, and of all other things) to know, participate, inlarge, and adorne his blessed Gospell, and the refined estate of his Church and People, by the comming of his Sonne, the promised Messi∣ah into the world. And withall, so demeaning our selues, as his dutifull subiects vpon earth, to rest sweetly in hope and expectation of that most glorious life and immortalitie, which is reserued in heauen for vs. The promise annexed, is, And all these things shall bee added vnto you: as when a grand Mannour is made ouer to any, all the royalties passe with it: so this inheritance, incorruptible, vndefiled, and that fadeth not away, being once assured to vs by our hea∣uenly father, the pettie matters of this life cannot but attend vpon it. b Feare not little flocke (any want of foode or ray∣ment) for it is your Fathers good pleasure to giue you the Kingdome. So that howsoeuer this be a paradoxe, or strange opinion to the world, yet among them that are perfect (as the Apostle speaketh) it must be receiued and acknowledged as the wisdome of God, and an infallible truth, That the onely sure way to get sufficiencie of all needfull succours for this transitorie life, with the cheerefull vse of them (which few haue) and a clause of warrantize against all danger, is, by seeking the Kingdome of God, and his righteousnesse. If there bee any demurre about this most cleare point, it is (as

was said to the Sadduces) because men know not the Scrip∣tures, nor the power of GOD. For wee know that the holy Scriptures affoord infinite promises of this kinde, and in like manner, infinite examples of Gods prouident and powerfull purueyance for his owne people, in all ages; as for the Pa∣triarkes, while they were soiourning in the Land of Canaan and Egypt; the Israelites in the wildernesse; Dauid d in all his distresses; for Eliah, by Ranens; the widow of Sarepta, by drawing out the meale in the barrell, and oyle in the cruse; the poore widow of one of the sonnes of the Prophets, e by a strange multiplication of oyle; for Iosiah, f who did eate and drinke, and it was well with him, doing iudgement and iustice; the followers of Christ in the wildernesse, fed and satisfied two seuerall times; his Disciples g going forth at his bidding, without purse, serip, or shooes; to let passe other examples which are innumerable. There is no faithfull man or woman, seeking the Kingdome and righteousnesse of God in truth, and perseuering therein, that hath not experience in some degree of the performance of this most gracious pro∣mise, at one time or other; howsoeuer God exercise their faith and patience for a season.

In the last place, to taxe our great propensitie to this sinne of distrustfulnesse, and to beat vs yet more throughly from it, he addeth a third repetition of his fore-going prohibiti∣on, inferring it vpon his former promise to this effect, Since God hath passed his word, that all these things shall be added to the seekers of his Kingdome and righteousnesse. h Take therefore no thought for tomorrow, that is, not so much as for the time nearest at hand, but trust God with it. Doe the worke of euery day on the day, vse withall the best proui∣dence and forecast that you can, eate, drinke, and be cloathed, according as God hath blessed you, doing also what good you can, to all, and there an end. Torture or vexe your selues no further about future euents or supplies: if thou beleeuest that God is thy God, and heauenly father, that hee will not leaue thee nor forsake thee, according to his free and merci∣full promise, (which aboue all things is to be beleeued,) be∣leeue,

that hee which looked to thee, and fed thee to day, will doe the like tomorrow: and though hee seeme not to doe it, yea though hee kill thee, yet with patient Iob, resolue to trust in him, according to thy bounden dutie. Many haue befooled themselues for trusting in God too little, but neuer any for trusting in him too much, and for not leaning to their owne wisdome. The rule for the due obseruation of the Sabbath, may, and ought, in some sort, to take place herein, that which cannot bee done before nor after, and yet is ne∣cessarie to be done, must bee performed euen vpon the Sab∣bath; otherwise to bee put off: so that care or prouision for tomorrow, or the time to come, bee it long or short, which cannot indure leisure, is presently to bee made, as in summer against winter, in youth against olde age, in single estate, a∣gainst marriage, which is full of charge; in breeding time (which many bruite creatures neglect not) against bringing forth, &c. But where no such vrgent necessitie appeareth, there to leaue euery thing to the owne time and place, let∣ting tomorrow alone with his owne care and worke, as our Sauiour Christ heere most elegantly speaketh. To doe other∣wise, is to double our burthen, when the single alone lyeth very hard and heauie vpon our shoulders. The morrow shall take thought for the things of it selfe; sufficient vnto the day is the euill thereof: which affordeth this lesson vndeniably vnto vs, That sorrow and labour is euery dayes portion to euery man, according to Gods iudiciarie sentence in the be∣ginning, i In sorrow thou shalt eate of it (meaning, of the fruits of the earth) all the dayes of thy life. This holdeth much more in the faithfull, who besides the common cup, whereof all must needes drinke, haue a speciall one mingled to them for their chastisment, tryall of their faith, and quick∣ning in well-doing. Paul and Barnabas, k confirming the soules of the Disciples, and exhorting them to continue in the faith, assured, that wee must through much tribulation enter into the Kingdome of GOD. What follie and madnesse is it then for vs, by taking forbidden thought about the neces∣saries of this life, to adde yet more to the heape or pile of

those vnauoideable euils, which by Gods vndispensable ap∣pointment, follow both nature and grace; As if a man in a hot burning feuer, or vnder the strong paines of the strangu∣rie, winde-colique, or gout, should wilfully increase his dis∣ease by euill dyet and surfeiting. We may againe then breake forth into that holy exclamation of the beloued Disciple, (which can neuer be taken vp too much) heere is the patience and the faith of the Saints: heere is extreame need of both these; of pati••nce, to beare with a quiet minde (as hauing offered our selues in sacrifice to God) the daily troubles of this life, or pilgrimage, l the dayes whereof are few and euill, m of short continuance, and full of miseries, as Iacob and Iob especially pitifully complaineth. As flyes swarme about any raw or tender part of the bodie, and though they bee scared away, yet returne againe, or others in their roome: so doe these troubles and miseries continually swarme about our wounded and tender soules, so that though there bee a resi∣stance, and chasing away of them in part, through Gods good grace, yet will they, or a new supply returne to vexe one way or other, continually and incessantly; the end of one affliction prouing (for the most part) the beginning of ano∣ther. Wherefore wee haue euer need of patience, it must be of daily and hourely vse, as the very garments which wee weare, for couering and defence: without it, wee may not set our foot ouer the threshold, nor venture our selues into companie or businesse. Grant Lord, that this n patience may haue her perfect worke, that wee may bee perfect and intire, wanting nothing. But aboue all the faith of the Saints is ne∣cessarie both to beare vp their patience by the helpe of hope, expecting the heauenly reward, apprehended by faith: and also to put life into all this most holy, comfortable, and infal∣lible doctrine of our Lord and blessed Sauior, against world∣ly carefulnesse, and concerning Gods diuine prouidence and prouision for vs in all our needs; which wee are commanded many times ouer to rest vpon, without doubting and waue∣ring. Without which faith it will all turne into smoke, and our selues at the length bee turned into the fire, that neuer

shall be quenched. And this shall suffice for this Tractate, or Chapter.

CHAP. VII.

WE haue heard, o how earnest and powerfull our Lord Christ hath beene in disswading from world∣linesse, and perswading to heauenly mindednesse, that so he might remoue the first and chiefest of the three obstacles or lets vnto Righteousnesse. Now in the next place, because Righteousnesse is the doing of Gods Commandements, euen to the least, and teaching men so, as he p taught before, he instructeth all, both Ministers, and People, concerning the right manner of teaching: wherein hee giueth two most worthy caueats; the first, to beware ^r of iudging rashly, proudly, or partially; the second, to beware of r zeale with∣out knowledge, in dispensing Gods holy Mysteries. As for rash iudging, hee first q most earnestly forbiddeth it: Se∣condly, t he prescribeth a souereigne remedie against it. He forbiddeth it in two words, Iudge not, and then deterreth, & euen beateth vs from it by very piercing Reasons, drawne from the danger and odinesse of that sinne. In saying, Iudge not, his meaning is not simply to forbid all manner of iudge∣ing, for there are iudgings not onely lawfull and warranta∣ble, but necessary, without which no Church or Common∣wealth can stand; as first, publike iudging by the Magistrate, Ciuill, or Ecclesiasticall, who haue a calling to iudge, and sit in Gods place to that end, euen by his owne assignement, and are called Gods, and their sentence, Gods sentence. Se∣condly, priuate iudging, which is done by way of brotherly admonition, exhortation, rebukes also, when need requireth, and the offence giuen doth iustly call for it. God himselfe commandeth euery man and woman in that case, and man∣ner to iudge, u Thou shalt in any wise rebuke thy Neigh∣bour, and not suffer sinne vpon him. Againe, x If thy bro∣ther trespasse against thee, goe tell him his fault, or reproue him, &c. Prouided, that it be done brotherly, out of a pure

conscience, to reforme and gaine one another, and not to crosse, gore, and shame one another, or any other sinister end. The thing heere forbidden, is an euill Disease or Itch in our corrupt nature, whereby, either out of malice or in a kind of brauery, men are sharp-sighted and curious, euer peering into other folkes frailties, yea, making faults many times where none are, and, in the meane season, are altoge∣ther carelesse of their owne faults, though neuer so foule and grosse: they are more then Eagle-eyed abroad, and as blind as Beetles, or Moules at home. To preuent this euill so much opposed by Christ, our wisdome is, first, to beware of iudge∣ing or speaking against any bodie in passion, or when we doe but suspect our selues to bee passionate, by reason of some vnkind passages betweene vs and any other: for Anger, En∣uie: Disdaine, and such like affections, may bee resembled to false Glasses, which make euery thing appeare otherwise then it is. It will be safest, in that case to bend our selues to the contrary, either to say nothing at all, or make the best of euery thing. Secondly, in indifferent matters, which may be done, or left vndone, without sinne, to carrie our selues as indifferent persons, not iudging one another in meate, drinke, apparell, company, recreations, or any thing of the like na∣ture: but leauing euery man to stand, or fall to his owne Master, it is sufficient for vs, vpon good grounds, to be ful∣ly perswaded in our owne minds of the lawfulnesse, and con∣ueniencie of that, which we our selues doe. It was extreame vncharitablenesse in the Scribes and Pharisies, to bee euer censuring of Christ and his Disciples, about healing on the Sabbath day, eating with Sinners, and with vnwasht hands, plucking the eares of Corne, &c. So for Iudas, and others to grumble at Marie, for her cost of Oyntment, Michol, to taxe Dauid, for d••ncing before the Arke; Eli, to iudge Hannah to be a drunken and wicked woman for her gesture. A dramme of Charitie, Wisedome, and Humilitie, would haue holpen all that. Thirdly, to preuent rash iudging, wee must acquaint our selues more and more with Christian equi∣tie, which teacheth to set the best construction vpon euery

thing, which hath some appearance of euill: if it will beare any good construction, Charitie (which biddeth vs loue our Neighbours as our selues) bindeth vs to make the best of it: and if, among many constructions, one onely bee good, to take that. So deale Parents, excusing, before strangers, all the weaknesses and faults of their children, so farre as there is any place for an excuse: so one deare friend, with another; and thus ought it to bee among all Christians. Fourthly, where no excuse can be found, but a fault is a fault, and can∣not be denied, yet when it seemeth to proceed of frailtie, Charitie (which beleeueth all, and hopeth that all shall bee well) being euer long-skirted, is not slacke to spread her gar∣ment ouer it. It insulteth not, it clamoureth not, it divul∣geth not, but laboureth to hide it, so much as is possible. Feeling members of the mysticall body of Iesus Christ en∣deauour to couer such things, euen as people desire to hide (so much as in them is) the vncomely sores and blaines in their naturall bodie. Fiftly, they goe yet further; for if any be ouertaken in a fault, they endeauour, with all their might, to restore such a one, with the spirit of meeknesse, dealing ten∣derly with them (as Surgeons with such armes and legges of their Patients, as are broken, or out of ioynt) y considering themselues, lest they also bee tempted. The obseruing these fiue points well, will make vs good obseruers of this most charitable charge, Iudge not, and rash iudgement commeth of the neglect of all or some of these.

This shall suffice for the charge: let vs take in the reasons, and all the rest, more briefly. The first is from the danger to haue the wrong done to others in their good name, retaliated or returned backe vpon our selues; for so hee saith, that yee bee not iudged. God in his iust iudgement will raise vp others to pay vs home with our owne money, to serue vs as wee haue serued others; to censure the censurers, to backbite the backbiters, to whisper of whisperers, to scoffe at scoffers, to raile vpon railers, in a word, to mis-iudge mis-iudgers. If then conscience towards God, if loue of the brethren (the very marke and character of a true child of God) cannot re∣straine

men from thinking and speaking amisse of others, or from ioyning with others in that sinne by lending their cares to the deprauers of their neighbours (then which nothing is more common) yet a man would thinke, the care of their owne reputation should doe it: since Christ that cannot lye, hath told vs that they shall carrie it neither to hel nor to hea∣uen (according to the Prouerbe) but as they deale, they shall bee dealt withall; speaking of that which falleth out most commonly, euen by diuine ordination. It is confirmed ther∣fore by the vsuall by-word, z With what measure you mete, it shall bee measured to you againe. So that if wee desire to haue and hold a good name in the world, it lyeth vs in hand to be charie of other folkes good name. If wee desire to bee equally and iustly dealt withall, belay we then to deale equal∣ly and iustly with all people. If wee desire to finde mercie in our need, our care must bee to extend mercie to the needie: and so in all other matters. This may also serue to admonish vs, that when any thing falleth out crosse with vs any way, to seeke and search for the cause in our selues. Dauids adul∣terie and murther came home to him in the same kinde, and hee tooke knowledge of it. And no maruell, since the very heathen, yea, the very worst of them did so; a Seuenty Kings (saith Adonibezeke) hauing the thumbs of their hands and of their feet cut off, gathered bread vnder my table: as I haue done, so God hath rewarded me. Surely, euery calamitie, either of bad tongues, or of bad vsage otherwise, ought to bee as a bloud-hound to bring vs to the sight of our owne sinnes, and mis-handlings. His second reason against rash iudging, is drawne from the absurditie and odiousnesse of the sinne pro∣pounded (according to his manner) by vehement interroga∣tions, to declare his extreame indignation against it, b And why seest thou the mote that is in thy brothers eye, and percei∣uest not the beame that is in thine owne eye? or how sayest thou to thy brother? suffer mee to cast out the mote out of thine eye, &c. Speaking by way of supposition, that if it were possible for a beame to bee set in ones eye, the sonnes of hy∣pocrites (which they would take no knowledge of, but bare

them out vnder a maske or vizard of holinesse) were as b••g as such a beame, in comparison of the smaller faults of their brethren, whom they censured, and would needs bee corre∣ctors of. For whatsoeuer the sinnes of such reformers were in substance, as those of the Scribes and Pharises (whom Christ seemes heere chiefly to thunder against) were intolerably e∣normious, viz. c their ambition, couetousnesse, extortion, hatred and persecution of the truth: yet by circumstance, they became infinitely more abominable, because they liued ther∣in, vnder an hypocriticall shew of sanctimonie: that was in them (as it is in all other) double iniquitie. And this vehe∣mencie of our Lord Christ, in reprouing, (who vsed not to be stirred, but for very great cause) sheweth not onely how detestable this shamelesse selfe-loue, pride, and hypocrisie, is in the eyes of God, and ought to be in our eyes, but alsowhat propensitie is in euery one of vs, to hood-winke our selues, and passe by our owne fouler corruptions: and in the meane season, as if wee had no worke at home, to cast our eyes a∣broad vpon other folkes, and to take their actions and inten∣tions (nothing so much out of square as our owne) to doe; as if Lazars, all ouer-spread with botches and blaines, should haue their fingers itching to turne Physicians, for the healing of other mens pushes and pimples.

But let vs now come to the remedie here prescribed d Hy∣pocrite, first cast out the beame out of thine owne eye: as if he should say, Thou, whose grace consisteth in disgracing thy betters, first relinquish, and that with detestation, thine owne villanous actions and intentions, and then thou shalt clearely see to cast out the mote out of thy brothers eye. The mending of thine owne greater faults will get thee both ex∣perience, and authoritie also, to redresse other mens lesse faults. This then is the rule of our Lord Iesus, euer to bee remembred of all that desire to doe good in their places, and not much harme to themselues and others, That whosoeuer goeth about to mend others, must first mend himselfe, and he that taketh vpon him to redresse his neighbours lesse faults,

must goe through-stitch in the redressing of his owne grea∣ter faults. Is it probable that he, who is fast set in the quag∣mire of grosse wickednesse and hypocrisie, should worke his brother out of the slough or ordinarie frailties and infirmi∣ties? It is a rule in oratorie, that to moue others, a man must first bee moued himselfe; hee must feele the part which hee acteth: this holdeth in preaching, reprouing, instruction, ad∣monition, or whatsoeuer other dutie of that kinde, which necessarily call for an affectionate reformation of our owne liues, with an intestine hatred and loathing of whatsoeuer sinnes wee formerly liued in. And as for authoritie, wee know it is vtterly lost, and insteed thereof contempt and ir∣rision commeth in place, when it may bee said, Physician, heale thy selfe. Naturally men are led rather by the eye, then by the eare, (as hath beene said) so that when they heare good words and see euill deeds, they will incline rather to what they see, then what they heare. In summe, Christ teacheth vs thus much, that it is a most fearefull thing for Ministers, Magistrates, Parents, Masters, or seeming Zelots of any kind to haue the place, and to take vpon them the office of refor∣mers, if their practice hold not correspondencie in all points, with their place and profession. Not, but that hauing a cal∣ling thereto, men are to admonish, reproue, and correct o∣thers, as neede requireth, though themselues labour of many frailties and infirmities, so brethren in Christ to exhort one another and edifie one another, though there bee weaknesses on all sides: elsewhere there an end of this duty for euer, since the poore Saints of God vpon earth shall neuer be fully freed of them. But it is to bee vnderstood, that Christ heere spea∣keth of regnant sinnes, when there is also little or no care vsed for the repressing or reforming of them, but onely a face of holinesse set vpon it, borne vp by most vnconscionable censuring of othets. Whereas if there bee in men an vnfei∣ned purpose of heart, to turne from all vnrighteousnesse, if there be a continuall strife, & indeuor to keep a good consci∣ence in all things, & that the duty of admonition be perfor∣med

out of Charitie, Humilitie and fellow-feeling, at the least, there appeareth nothing to the contrarie: in this case, notwithstanding all wants and imperfections (as sickly folkes vsing all the meanes they can for recouerie, louingly commu∣nicate their counsels and medicines one to another) we must euery one of vs, so much as in vs is, be our Brothers keeper, obseruing & considering one another, to reclaime, so much as may be, from all euill, & to prouoke to loue & good works. And we must euery one of vs e be subiect one to another, in the feare of GOD: and then not onely the beames of grosser vices, but the motes or strawes of smaller offences come within the compasse of our Brotherly consideration and admonition.

The second caueat followeth concerning iuordinate zeale in dispensing of holy things. Wherein, howsoeuer hee f taught before, that Righteousnesse consisteth in doing and teaching the Commandements of God, euen to the least of them, euery one according to his gifts and calling: yet, for all that, hee willeth vs, in teaching, to haue respect to the persons, with whom we deale, to the sacred subiect where∣about we deale, and to our owne safetie and comfort: so much doe his words intimate, g Giue not that, which is ho∣ly, vnto Dogs, neither cast yee your Pearles before Swine: lest they tread them vnder their feete, and turning againe, all to rend you. Where he instructeth vs, First, for the per∣sons, whom we take in hand to teach, admonish, or reproue; that they be not Dogges, for their inueterate hatred, and en∣mitie against the doctrine of the Gospell; or Swine, for their contempt of holy documents, and delight to wallow in the pleasures of sinne, as Swine in the mire. For if, vpon good iudgement and experience, we find them to bee such, and to be habituated therein: then, though we haue cast the beame out of our owne eye, & through Gods grace, see in part, how to pull the mote out of our Brothers eye, yet are they none of those Brethren, to whom this dutie of priuate instruction and admonition belongeth. They put a barre against them∣selues, by their dogged snapping, and swinish grunting, and

wallowing in the mire. The Holy Ghost forbiddeth h to rebuke a Scorner, that is a desperate wicked man, that is rea∣dier to iarre, or to geere, then to receiue good counsell. Se∣condly, he willeth vs to haue due respect of their maiestie and worth, which he tearmeth holy things and Pearles, to shew how reuerend, precious, and inualuable, good coun∣sell and instruction, out of Gods most holy Word, is. That we might learne, to make more account of these heauenly treasures and iewels; bee more thankfull to Almightie God for them; rest in them, with mote contented minds, what∣soeuer our outward estate be, rich or poore, noble or igno∣ble; and finally (which is the scope of this place) to dispense them with more care and conscience, that, so much as in vs is, they may be glorified by all meanes, and no way abased and abused by malicious and filthy wretches. Thirdly, hee wil∣leth vs in all our instructions, admonitions, and reproofes, to haue an eye to our owne safetie, that we bring not an old house vpon our heads, when like sleeping Curres, so awake∣ned by vs, they turne againe, and all to rend vs, by railing and reprochfull speeches, and other cruell handlings, which vsually commeth from such companions. Of this also wee are forewarned by that wise Salomon, i Hee that rebuketh a Scorner, purchaseth to himselfe shame, and hee that rebu∣keth the wicked, getteth himselfe a blot. Be yee wise as Ser∣pents, saith our Sauiour: now heerein consisteth this wis∣dome in great part, that when we speake the words, or k o∣racles of GOD (which wee stand bound to doe euery where, vpon euery iust occasion) wee obserue carefully to whom we speake, that they bee teachable, and not doggish Carpers, or swinish Despisers. Againe, what wee speake, euen the most holy words and oracles of God, the rather to stirre vp reuerence, and admiration in our selues and o∣thers. Lastly, what issue, or fruit is to bee hoped for, whe∣ther it stand with our owne safetie and comfort. For why should we not beware of men, according to Christs caueat, but expose our selues with our most holy and precious trea∣sures,

to needlesse and forbidden dangers and disgrace.

Hauing thus forewarned, and so fore-armed vs against the hinderances of Righteousnesse, to wit, worldlinesse, rash iudgement, and indiscretion, he commeth now at the length to the l parts of it, which are Pietie toward•• God, Chari∣tie towards our Ne••ghbour, and Mortification of our owne corrupt n••tu••e. Pietie towards God (according to the v∣suall manner in the holy Scriptures) is expressed m by the principall part of it, which is inuocation of the Name of God, or Prayer: to the true and due performance whereof, all other parts of Pietie must needes concurre, as the know∣ledge of God, Faith vnfained, the feare and loue of God, with obedience to all his Commandements, Thansgiuing for his manifold benefits, and what not? without which there can be none acceptable Prayer offered vp vnto God. This a∣boue others, is enioyned and vrged, as the onely meanes, to fetch in grace and ablenesle for the performance of all those great duties before required, as also of those, which shall yet further bee commended and commanded vnto vs. Withour helpe from Heauen wee can doe nothing: and Prayer assi∣d••ous and feruent, by diuine ordination, is the hand to reach to vs that helpe. In all this passage it is to be obserued, that he doth not so much call for the thing to be done, as for the due manner of performance; that Prayer bee made in sence and feeling of our owne wants, in assurance of Faith, with seruencie also and perse••erance, and finally, in holy reuerence and sobrietie; not presuming to open our mouthes about that which we haue no warrant to aske, and is not fitting for vs to receiue. For all these and such like matters are implyed in the vehemencie of his exhortation, and his most patheti∣call Reason adioyned, drawne from vs earthly Parents, by a comparison of the lesse. For a man had need to bee deeply touched with the sence of his owne wants, haue much assu∣rance of Faith, be very feruent in Prayer, very submisse also, and sober-minded, that rightly turneth himselfe into the practice of this most worthy and comfortable exhortation and Reason. For obserue heere with me, how he is not con∣tent

to bid vs aske, but withall assureth vs, that it shall bee giuen vs, (and what maketh more for the assurance of Faith) yet not resting there, he biddeth vs seeke those things, which we haue not, at the hands of God, whereof wee feele our extreame want, and see no meanes in the World how to come by them, he warranteth vs, that wee shall find them. And as if that were not enough, hee vrgeth vs to knocke, to vse all earnestnesse and violence, as it were rapping and pea∣ling at Heauen-gates without intermission, when the doore of Gods bountie seemeth to be shut against vs: euen in this case he layeth the weight of his Word and Promise vpon it (which neuer failed nor euer shall) that it shall bee opened vnto vs. Our Prayers, made in such feeling, assurance, fer∣uencie, and reuerence, will breake open all locks and barres, Iacob wrestled with God, and was too hard for him, be∣cause his good pleasure was to be ouercome by the importu∣nitie of his poore, afflicted, and infirme Seruant. Neither hath he any more power to resist vs, setting vpon him with that humble resolution and courage, which was in Iaakob, and the Cananitish woman, who extorted this from our Sa∣uiour n O woman, great is thy faith, bee it as thou desirest. And this is yet further made good in the next Verse, where it is admirable to consider, that, not contenting with what he had said, hauing spoken so comfortably and fully, know∣ing the certaintie and infallibilitie of this great truth, and our extreame propensitie to distrust and so to waxe faint in Prayer, he yet fetcheth it about againe, and auoucheth it as confidently, as before, that not onely his Disciples, or neere and deere Fauourites, but generally whosoeuer (man or wo∣man, learned or vnlearned, strong or weake Christian) asked, receiued; sought, found; knocked, had the doore opened. As the Sunne shineth indifferently vpon all, who could open the eye of Faith to behold it. As none at Gods bidding, did looke vpon the Brazen Serpent, which, by vertue of the promise, were not cured: so assuredly none, at Christs bid∣ding, doe thus flie vnto the Throne of Grace by Prayer, ca∣sting the eyes of their Faith vpon him lifted vp vpon the

Crosse (now ascended into Heauen, and sitting at the right hand of his Father, to make request for them) which by vertue of this, and many such like promises receiue not that they pray for, so farre forth, as is any way expedient for them. Heereunto serueth the comparison before mentioned, o What man is there of you, which if his Sonne aske him bread, &c. The summe is, You Parents, that are naturally euill, yet when your children aske good things at your hands, cannot find in your hearts to giue them any thing, which you know to be naught or noysome; nay you would withhold it from them, and looke out such things as you thought best and wholsomest for them: shall not then your heauenly Father, who is good and gracious, abundant in kindnesse and truth, that setteth you on worke to aske, and hath so often, and earnestly promised to grant your requests, much more, in due time, giue you good things indeed, and withold the contrarie, though hee exercise your Faith and Patience with neuer so long delayes? And our Lord Iesus, by this notable comparison, further teacheth vs to descend into our selues, and seriously to consider of those few drops of Fatherly kindnesse, which hee hath instilled into vs, that when our Faith, in Prayer, fainteth, and, by reason thereof, our feruencie slaketh, wee may comfort and quicken our selues with the meditation of that fulnesse, and Ocean (as it were) of Fatherly goodnesse, which wee haue learned to bee essentiall, and so immutable in him. And this is yet further put home, Luke 11. 13. where hee saith, If yee which are euill, can giue good gifts to your children; how much more shall your heauenly Father giue the Holy Ghost to them that desire him? meaning an happie increase of the gifts and gra∣ces of the Holy Ghost: and if that, then what not? He that witholdeth not his Spirit, what will he withhold?

The second part of Righteousnesse followeth, which is Charitie and Equitie, inferred (as it seemeth) vpon that which goeth before, p Therefore all things whatsoeuer yee would that men should doe to you, doe euen so to them: for this is the Law and the Prophets. As though he should say,

Since your heauenly Father, being good, and the vndrain∣able Fountaine of all goodnesse, is more readie to giue good things to you, then you, who are euill, are or can bee, euen to your dearest children: And since with what measure you mete, it shall, without all question, bee met to you againe: see therefore that you doe iustly, and extend mercie in all things, great and small, to the vttermost of your power, as your selues would gladly be dealt withall. For besides this, that you are one flesh, end partake the same Image of God; besides also that you may certainly expect not onely a iust retribution in the world to come, but, euen in this very life, to drinke of the same cup your selues, which you haue filled to others, you are of necessitie to take knowledge, that it is your heauenly Fathers will, who streightly cha••geth you so to doe. His will alone is and ought to bee reason enough, without all other Reasons. Yea it is not onely his will & abso∣lute Commandement, but the tenour & purport of the whole Law, or Doctrine of Moses in his fiue Bookes, and of the Prophets, his Expositors, so much as concerneth the second Table of the Law, prescribing all dutie to our Neighbour. Otherwise, the Law and the Prophets containe all the du∣ties of the first Table concerning Pietie towards God: they containe also the promises and types concerning the Messiah then to come. This pass••ge barreth all men from doing any harme to their Neighbour, any manner of way, directly, or indirectly, or to suffer any to bee done, either in his person, goods, or name, more then they would haue done to them∣selues. It doth also lay a necessitie vpon euery one to turne his Brothers keeper; no man q looking on his owne things, but euery man on the things of others also; Remembring euer, wh•• said, Thou shalt loue thy Neighbour as thy selfe. When we find any particular Rule in the holy Scripture to goe by, let vs follow it and cleaue to it: but where particular pre∣cepts are wanting there are wee alwayes to set before our eyes this generall direction; not daring to goe one haires bredth from it, and passing no day without strict examina∣tion of our liues and actions by it; thanking God, who hath

set vs downe the whole mind of the Law and the Prophets, and of this our great Prophet and Law-giuer, Christ Iesus, concerning mutuall loue, in so few words. And if this most equall and iust rule, by which wee shall be iudged at the last day, now beare palme in our hearts, wee would euery one of vs erect such a high Court of Chancerie within our selues, that a little law would serue the turne, and many flaunting Lawyers would bee forced to turne their veluet and silken sutes into plaine beggers g••ay.

The third part of righteousnesse, which is mortification of our owne corrupt nature, r followeth. And this is brought in by way of an answer to a secret obiection, If so exact loue towards our neighbours, such faith and feruencie in prayer, such reformation of our selues, and discretion in our admo∣nitions, such resting vpon Gods prouidence, for all necessa∣ries of this present life, and laying vp of treasures in heauen, so spirituall, vniuersall, and sincere obedience, in doing Gods commandements, euen to the least, bee requisite and neces∣sarie, who then can bee saued? For vpon this ground, (no doubt) was his question raised, s Lord, are there few that shall be saued? our Lord Christ answereth there as heere, that there are indeed few in comparison of the great multi∣tude that perish: and those few are to striue and straine migh∣tily, as if they were to croud hard in at a strait gate, and goe on along in a very narrow way or lane (which wee know is often mirie, and many wayes vncheerly to trauellers:) where∣as contrariwise, the vngodly, being many in number, and marching by troopes and armies (as it were) enter in a-brest at the broad gates, and expatiate all the fields, and countrie ouer, taking their delight and pastime therein: so much the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth. But all is well that ends well, and a wofull end maketh all that went before miserable and deare-bought pleasures: and that our Sauiour Christ forget∣teth not to put v•• in mind of. Fot when hee had first gene∣rally propounded his exhortation to his Disciples, and all well affected, Enter t in at the strait gate, by way of expla∣nation hee telleth vs, that it is the wide gate and broad way

that leadeth to destruction euerlasting, and that many there bee which goe in thereat. On the other side, that u the gate is strait, and the way narrow, that leadeth vnto life (euerlasting and few there bee that finde it. Now for the wide gate and broad way, taken by the vngodly, there needes no great proofe, experience testifieth sufficiently. They follow the current of their corrupt nature, and what great reluctation can there bee in that their predominant lusts command, and they obey? Besides, the deuill en••yeth them not, he crosseth them not: but rather leuelleth and stroweth the way for them And as for the world and children thereof, they c••y all, haue with you; yea, when they giue Almes, Pray, Fast, and doe other workes, in themselues good (as the Scribes and Phari∣sees did) but not from the right fountaine, nor to the right end, that is, not from a pure heart, nor to the glorie of God, they may gallop away with them, as horses doe with an emptie Cart, there is nothing to straiten the gate or way a∣gainst them: while God is not serued in the practice of such workes, but their owne lusts, they shall haue good thankes of the flesh, world, and deuill, so be forward in them; which made workes of that nature to bee so rife in Poperie and Pa∣ganisme, and not to bee vnusuall among the better sort of ci∣uill people. But let a man or woman (according to Christs teaching elsewhere) x continue in his word, and so become his Disciple indeed, and he shall tell mee tidings, that these words, Strait is the gate, and narrow is the way, were not spoken for nothing; when he shall find the Flesh, World, and Deuill meet in a conspiracie, and practice inuisibly against him. y Wee wrestle not (saith the Apostle) against flesh and bloud (onely or chiefly) but against Principalities, Powers, rulers of the darknesse of this world, against spirituall wicked∣nesse in high places. Where he resembleth the life of a Chri∣stian to a continuall wrestling not onely with our selues and men, (the flesh alwayes lusting against the spirit, and men hating vs to the death, for cleauing to God and his truth) but with the deuils of hell, by nature, spirits, by situation, in high places ouer our heads, by condition, principalities,

powers, and rulers of this darke and blind world, z ranging abroad, as Lyons, that seeke their prey. In regard of all which dangers, the putting on of the whole armour of God is enioyned: that wee should not sometime onely, when need requireth, as in other warres, but alwayes haue it about vs, march, and lye in it. As the warre admitteth no truce with the enemie, extreamely malicious and restlesse; so no vacation or freedome from armes: which how vncouth it is to flesh and bloud, who knoweth not? But to make this point concerning the strait gate and narrow way, more cleare wee may remember, that there are two things, whereunto the state of Christians is most vsually and aptly resembled, whose passages, of all other are most strait and narrow; that is to say, of the birth and death of a man. For with what paine and difficultie wee come into the world, and goe ont of the world, who is ignorant? Now a except a man bee borne againe, or from aboue, hee cannot enter into the King∣dome of GOD. A new birth and b creature, is absolutely necessarie; againe, without dying to sinne, and to the world, being c crucified thereto, by partaking with Christ Iesus in his crosse and d death, there can be no such new birth. This mortification or dying to sinne, and regeneration or liuing to God, is (to the quicke) expressed in our baptisme; wherein wee are ingraffed into the death, buriall, and resurrection of Christ, as e the Apostle teacheth: which cannot be without repentance from dead workes, faith in Christ Iesus, and a sacrificing of our selues to God in new obedience. All which necessarily require supernaturall striuing and streining on our part, and trauelling (as it were) in birth, or vnder the pangs of death. For to beginne with repentance, how can that be, without an vtter renouncing of all our sinnes (naturally most sweet and deare to vs) without bewailing and confessing of them, out of a broken and contrite spirit, without crucifying (the most grieuous manner of killing) f the flesh, with the affections and lusts of it? Againe, what faith in Christ can there bee without disclaiming of our owne righteousnesse. ciuill, hypocriticall, legall, that comming naked to him, we

may bee cloathed with his, to rest and reioyce therein meer∣ly: to which how hardly the naturall man (who would faine be some body) is drawne, all experience teacheth. This is a very hard nut to cracke: yet is there a farre harder. For when the performance of Gods promise is long delayed, and no∣thing almost appeareth in the meane season, which seemeth not contrarie to it, then with faithfull Abraham, g against hope, to beleeue in hope, and to h wait for his counsell: and not rather with the vnbeleeuing Israelites in the wildernesse, to flinch, murmure, and limit the holy one of Israel, hoc opus, hic labor, this indeed is to croud in at the strait gate, and to walke in the narrow way. Summa ars piorum (as it was notably spoken by an ancient Diuine) credere inuisibili••, sperare dilata, diligere Deum ostendentemse tanquam ho∣stem, & inimicum, & sic in finem vsque perseuerare, that is, The art or mysterie of the godly is the highest of all other, to beleeue things inuisible, to hope for things delayed, to loue God shewing himselfe, not as a father or friend, but as an enemie; and so to perseuere euen vnto the end. Lastly, what sacrificing of our selues in new obedience can there be, with∣out an vtter deniall of our sweet selues, of our wit, will, affe∣ctions, appetites, with whatsoeuer seemeth excellent in our owne eyes, that wee may submit our selues intirely to the most sacred will of Almightie God our heauenly Father, as it is teuealed in his world; to make that alone the man of our counsell, a lanthorne to our feet, and a light vnto our path, not turning to the right hand, or to the left? A mans heart would farre more easily bee drawne to cloy God with i burnt offerings, and calues of a yeare olde, to please God (if that would doe) with thousands of rammes, and with ten thousand riuers of oyle, to giue his first borne for his trans∣gression, and the fruit of his bodie for the sinne of his sonle. He would build Almes-houses, Churches, Colledges (good workes indeed) Abbe••es, and what not? rather then to hum∣ble himselfe to walke with his God in this new obedience. This is to him too strait a gate and narrow a way: the more are wee to striue to it, giuing God most high thankes, who,

of his rich grace hath giuen vs both a calling, and minds also to stoope to it. To this point of new obedience belongeth that which is terrible of all terribles to flesh and bloud, to wit, our passiue obedience, which euer must goe with the actiue in some degree or other. k Whosoeuer will be my Dis∣ciple (saith our Lord and Master Christ Iesus) let him deny himselfe, and take vp his crosse (either of passion or compassi∣on) daily, and follow me. And whosoeuer ouercome (woe be vnto vs if we ouercome not) must ouercome l by the bloud of the Lambe, by the word of their testimonie, and not louing their liues vnto death, that is, by faith in Christs bloud, by free and faithfull confession of the truth, and by martyrdome if God so appoint. Thus wee see how the gate is strait, and the way narrow, and by reason thereof much vnknowne and vnfrequented: but this ought not to discourage the poore Saints, for he that calleth them hereunto, and hath promised not to leaue nor forsake them, will so vphold them by his grace, cheere and strengthen them by his holy spirit, from time to time, according to their needs, that they shall finde it no vaine word, m My yoke is easie, and my burthen light: and n his commandements ate not grieuous. In comfort and confidence whereof, as also in the vndeceiueable hope of the life and glorie which is to be reuealed, let vs rest, and so pro∣ceede.

Our Lord Christ, hauing thus instructed vs concerning the parts of righteousnesse, pietie, charitie, and mortificati∣on, before he commeth to the conclusion of this notable ser∣mon, giueth vs warning of three extreame dangers, to be put out of the strait gate and narrow way, before commended to vs; the first is from o false Prophets; the second is from p a glorious profession and seeming zeale; the third is q from eminencie of gifts and prerogatiues. Concerning false Pro∣phets, first he giueth vs an earnest caueat against them, Be∣ware of false Prophets: secondly, he sheweth the dangerous∣nesse of them, they come in sheepes cloathing, but inwardly they are rauening wolues: thirdly he directeth to their fruits, to know them by; r yee shall know them by their fruits, &c.

By false Prophets he vnderstandeth not onely such as preten∣ded to foretell things to come, and by lying fignes and won∣ders would seeme to countenance such predictions, prophe∣cies, or any false doctrine whatsoeuer; wherewith the peo∣ple of God were tryed, before Christs comming in the flesh (as s Moses gaue warning,) and should also be tryed after his a••cension into heauen, Mat. 24. 24. but hee vnderstan∣deth generally all false and corrupt teachers that should rise vp from time to time, who vnder pretence of reducing, should seduce the people; for conuerting should subuert both them and the strait wayes of God; insteed of building vp should destroy many by their pestiferous doctrine, applica∣tion, examples tending either to heresie or carnall libertie, and so carrying amaine from the strait gate and narrow way, whereunto hee calleth. Such as (not long after) were the Nicolaitans, who for their filthy lusts and lucres sake (Ba∣laam-like) taught things that they ought not; as to eat meat sacrificed to Idols, and to commit fornication: against whom, as also against their fauourers, Christ threatneth t to fight with the sword of his mouth, euen his most holy and sa∣cred word. In which hee is a president to vs, to beware of false Prophets, and to withstand them in like manner, and fight against them with the same sword: which yet is to bee done with some distinction. As for the leauen of the Phari∣sies and Sadduces, which is false doctrine, wee m〈…〉〈…〉 haue no∣thing at all to doe with it, but with the sword of Christs mouth beat backe both their erroneous expositions of the holy Sctiptures and impious traditions, set vp by them aboue the word of God.

But especially, and with the vttermost detestation, that Sword is to be vnsheathed against their damnable Heresies, as that of the Sadduces, denying the Resurrection; of the Papists, vrging Iustification by Workes, Image and Bread∣worshinpping, setting the authoritie of the Church aboue the holy Scriptures, mayntayning that a man is able to keepe the whole Law of God in regard of any mortall sinne, and such like abominations. Heere, if any where, that caution of

the Apostle taketh place, u If any (bee hee Sadduce, Ie∣suite, Seminary Priest, or whatsoeuer) come, and bring such Doctrine, receiue him not into your house, neither bid him God-speed. Deale in this case, as Eue should haue dealt with the Serpent; breake away from them, haue nothing at all to do with them, except you haue a speciall calling there∣to. But for the x leauen of the Scribes and Pharisies, which is hypocrisie, when y they say; and doe not, or apply the ge∣nerall truths, which they teach, to their owne ends, which tend to carnall libertie any way, making the wicked glad, and the godly, sad, in this case of Hypocrisie, while they preach the Truth, and hold them thereto, in all the funda∣mentall points of Religion, at the least, that Golden Rule is to bee followed. z The Scribes and Pharisies sit in Moses seate: all therefore whatsoeuer they bid you obserue, that obserue and doe, but after their workes doe yee not, for they say, and doe not: all their workes they doe to be seene of men: when we meete with such Teachers, we stand bound to fol∣low their Doctrine, and let their hypocrisie goe. And re∣member, that heere, aboue all, is need of much watchfulnes and Prayer: for as the Deuill is euer to bee taken heed off, but then especially, a when he speaketh some truth: so his Ministers, and Agents are euer to be taken heed of, but then especially▪ when they come with the truth in their mouthes. It requir•••• a great deale of grace, hearing them ordinarily, to be able to looke or goe neither to the right hand, nor to the left, but to cleaue at all times to the truth which they bring. The dangerousnesse of them (which is the second point) is greater, then can be imagined, because they come in sheepes cloathing, they b iustifie themselues before men, by setting a faire out-side, not onely of profound know∣ledge, and most glorious titles c transforming themselues (through Satans art) into the Apostles of CHRIST, and Ministers of righteousnesse; but of sanctimony also, through much exercise of the holy Scriptures, long Prayers, and very deuout in appearance. Adde hereunto frequent fa∣sting, plentie of Almes, feruencie of zeale, (in that they,

like the ancient Pharisies, sticke not to compasse Land and Sea, to make one of their profession (pretended Charitie to∣wards their hearers, for whose sake, their bloud should not be deare vnto them, (as they beare them in hand) vndaunted courage and resolution (as we see in the Seminary Priests, Iesuits, and other Heretickes) to lay downe their liues for their hereticall Assertions, strange Simplicitie, Humilitie, and Mortification in shew, according to that of the Apostle, d Who make indeed a shew of wisdome in voluntary Religi∣on and humblenesse of minde, and in not sparing the bodie, neither haue they it in any estimation to satisfie the flesh. Be∣sides the Lure or Charme rather, e of good words, and faire speeches, whereby the causers of diuision and offences, contra∣rie to sound Doctrine, seruing not the Lord Christ, but their owne bellies, deceiue the hearts of the simple: To bee short, there is no vertue to bee found among the Saints of God in truth, which they will not expresse to the very life of it in hypocrifie. So that a man had need to haue his wits about him, not naturall, (which affordeth no helpe, but hinderance rather in this case) but spirituall, whereby wee may be able f not to beleeue euery spirit, but try the spirits, whether they be of GOD, for many false Prophets are gone out into the World. This, of necessitie, requireth much watchful∣nesse at all times, much Prayer to God, not onely for wise and faithfull, and against corrupt and hypocriticall Guide••, or Teachers, but for the spirit of discerning, and for abilitie to iudge: and to that end, with the wise and noble Beraeans g receiuing the Word with all readinesse of minde, to search the Scriptures daily, whether those things bee so, as wee are taught. This of necessitie, requireth much hearing, reading, reading, meditation, conference in all humilitie, feare, and reuerence, an holy consociation with the Saints also, left, as straglers ftom the Campe of Israel, wee bee surprized by the h Amalekitish Iesuites, Seminaries, Arminians, loose and dissolute Pastors and Teachers. This, of necessitie, re∣quireth a speciall care in euery one of vs, to bee well groun∣ded our selues, and to see our Families and Charges, (so

much as in vs is) to bee well grounded in the principall and fundamentall points of our most holy Religion, by the pub∣like and priuate exercise of Catechising. For as an house, ha∣uing a good foundation, saueth it selfe from windes and stormes; contrariwise, for want of such a foundation, is rui∣nated: so falleth it out in Christianitie; a man well groun∣ded and founded in Religion, saueth himselfe from all Impo∣stors, and Seducers, whereas others are cartied about with euery wind of Doctrine. Lastly, and aboue all, this, of ne∣cessitie, requireth that we should beware of that most feare∣full and regnant sinne, which we may call Epidemicall, as o∣uerspreading all (some few excepted) farre and heere; which the Apostle maketh the breeder and bringer forth of this deadly plague by false Prophets, i Because men receiue not the loue of truth, that they might bee saued, GOD shall send them strong delusion, that they should beleeue lyes: that they all might bee damned, who beleeued not the truth, but had pleasure in vnrighteousnesse; so he calleth whatso∣euer is embraced insteed of the truth, or Gospell, beare it neuer so great a shew in the World. This not receiuing of the loue of the truth, but pleasuring in vnrighteousnesse, is the very cause, why God at this day giueth vp so many to be seduced by false Prophets, Popish, and others. Where∣fore, not the profession onely, but loue and delight in the truth, with all due expressions of it, is to be looked, and la∣boured after, infinitely more, then we would doe for our life it selfe, if it were any way hazardous. The rather, because false Prophets, whatsoeuer they appeare outwardly, yet in∣deed they are rauening Wolues, if not in intent, (which they are commonly) yet in euent. All they that fall into their hands, shall bee sure to finde them such, at the long runne, when it shall be too late to say, Had I wist.

In the third place k he directeth to the fruits, whereby they are to be knowne, Yee shall know them by their fruits, which he illustrateth by a similitude drawne from trees, Doe men gather grapes of thornes, or figs of thistles? So euery good tree bringeth forth good fruit, and a corrupt tree, &c. These

fruits, which Christ here directeth vs vnto, may (as I take it) be drawne to three heads; first, their Doctrine; secondly, their life and conuersation; thirdly, their scope, ayme, or end: as the Apostle, among other things, mainly appealeth to to these three, approouing himselfe thereby to Timothy's conscience, that hee was an vncorrupt Teacher, Thou hast fully knowne my doctrine, manner of liuing, purpose, or ayme; to which three heads may other vertues, there annexed, bee reduced. And hereby may euery Teacher try himselfe, and euerie hearer discerne his Teacher; first, whether his doctrine (at the least, in the fundamentalls) bee agreeable to the holy Scriptures, that he both can, and doth bring Scriptum est, It is thus written, for it: and concerning any other matter, that is not of the foundation or essence of Religion, but ap∣pertaineth to order and decencie, that there bee no Scripture against it. Secondly, whether his life bee consonant to his Doctrine habitually, or in a setled course: for there are none so loose, but that they stumble vpon some good words and actions sometimes; and there are none so perfect, but that they labour of some frailties, and tread their foot awry som∣times. Thirdly, whether his aymes and ends be holy, as his Doctrine and life seeme to bee. Now they are to bee iudged holy, when, in the iudgement of Charitie (which beleeueth all things, hopeth all things) wee cannot perceiue that his owne pleasure, profit or glory, or the pleasing or displeasing of other men in any thing, is so much looked after, as l that God in all things, may be glorified in Christ Iesus. Contrari∣wise, it is many times found in experience, that some Tea∣chers howsoeuer they preach generall truths, and leade per∣aduenture a ciuill life, free from scandall, yet doe so distaste the power of Religion (without which what deniall of our selues can there be?) and are so fallen out with zeale, that they turne the edge of their Doctrine against all such as are not of the Laodicean temper. When the Lords fences and pales are thus broken downe, and all laide common, that euery one should be alike, and no one more strict then other, but all to liue in a kind of carnall good fellowship, and worldly iolli∣tie,

what becommeth (I pray you) of the strait gate and nar∣row way, before so earnestly commended and commanded vnto vs? Questionlesse, either our Lord Christ was mista∣ken, when he added, and few finde it, meaning the strait gate and narrow way: or else are they all mistaken, who imagine that all or the most part finde it.

The similitude followeth drawne from trees, m Doe men gather grapes of thornes, and figs of thistles? euen so euery good tree bringeth forth good fruit, but a corrupt tree brin∣g••th forth euill fruit. A good tree cannot bring forth euill [ 18] [ 19] frnit, neither can a corrupt tree bring forth good fruit. Euery tree that bringeth not forth good fruit, is hewne downe and cast into the fire: wherefore by their fruits you shall know [ 20] them. The effect and purport of all is this; As a good tree bringeth forth good fruit, and cannot bring forth euill, and an euill tree bringeth forth euill fruit, and cannot bring forth good: so a true Prophet teacheth holsome doctrine, leadeth a life answerable, and propoundeth none other end then to serue and glorifie God, and to winne others to the loue and obedience of the truth, and can doe none otherwise habitu∣ally (whatsoeuer befall him through infirmitie) because the holy Ghost is his teacher, quickner, and as it were the sappe of the tree. Contrariwise, a false Prophet (like a corrupt tree) bringeth forth the fruit of false doctrine, leadeth a scan∣dalous, or (at the best) but a ciuill life, and would faine haue all others as bad as himselfe. Neither can hee doe otherwise habitually (howsoeuer at a start hee may seeme to doe pretily well) standing, as hee doeth, in the state of corrupt nature, vnder the power of Satan, the Prince of this world. And as euery tree that beareth not good fruit, is at the length hew∣en downe and cast into the fire: so all corrupt teachers with their Disciples and followers, shall in fine, be cut off, and cast into hell fire.

The Euangelist Luke n extendeth this not onely to all Ministers, but to all persons in generall, as also wee finde it, Mat. 3. 10. and 12. 33. From whence in briefe arise these doctrines necessarily to bee considered of euery one; first, that

it is impossible for a mam not borne againe, to doe any good and acceptable worke: for till a man bee accepted himselfe, his worke cannot. The o Lord had respect to Abel, and then to his offering, but vnto Cain, and vnto his offering hee had no respect. p Either make the tree good (onely regenera∣tion, or the new birth doth that) and his frnit good: or make the tree euill, and his fruit euill; the fruit must needs bee as the tree is. Nothing therefore is done in the businesse of re∣ligion, vntill a man in deed and in truth become a new crea∣ture: or as our Lord Christ phraseth it, q vntill hee bee borne againe, or from aboue, of water and the holy Ghost; that is, vntill the holy Ghost haue renued and restored him to the fa∣uour and Image of God, through the ministerie of the Go∣spell, r preaching the baptisme of repentance for the remission of sinnes. The second doctrine is, that vniuersall righteous∣nesse (or walking s with Zacbarie and Elizabeth, in all the commandements and ordinanees of the Lord blamelesse) doth of necessitie proceed from all that are so regenerate. It is heere set downe as a ruled case, That euery good tree bringeth forth good fruit, and cannot bring forth euill habitually, or in a setled course, as hath beene said: they are, and must t be perfect, as their heauenly father is perfect, as wee haue heard The third doctrine also is as true, as it is terrible to all hypo∣crites and worldlings, that vtter reiection from the face of God, and hell fire it selfe, are the certaine reward of an vn∣fruitfull life, though it bee not tainted with grosse sinnes. The fruitlesse tree is sentenced to be cut downe, u the vnpro∣fitable seruant to bee cast into vtter darknesse: and in the last day, it shall bee said, I was hungrie, and you fed mee not, na∣ked, and you cloathed mee not, sicke, and in prison, and you visited mee not, &c. Wherefore, goe yee cursed into euerla∣sting fire, prepared for the deuill and his angels: and none ex∣cuse will serue their turne. The fourth and last doctrine is, that which ought to awaken euery man to liue righteously and fruitfully, viz. that euery one is to bee iudged not by his words, or profession, but by the euidence of his workes, and that not onely at the last day, but euen in present; for so hee

saith, x Ye shall know them by their fruits: in which respect, a man is truly said to be iustified or condemned by his works declaratiuely. Wherefore (as the Apostle writeth) y Let ours also learne to shew forth good workes for necessarie vses. But of this more followeth to be spoken vpon the next verse wherein is contayned the second danger of being with-hol∣den or carried from the strait gate and narrow way: and that is by a glorious profession and seeming zeale, in these words, z Not euery one that saith vnto mee, Lord, Lord, shall enter into the kingdome of heauen: but hee that doth ehe will of my father which is in heauen. As there is extreame danger from false Prophets, so except we looke well about vs, there is no lesse danger (if not much more) from our owne selues, through the deceitfulnesse of our euil hearts. For it is possible (and too too frequent in vse) for men to liue vnder wise and faithfull teachers, and to heare from them the pure word of God, with out mixture of false doctrine, or hypocrisie, to receiue it also gladly, to beleeue Iesus Christ to be the onely begotten Sonne of God, the promised Messiah, to professe him to bee their one and onely Sauiour, to call vpon him, not with a single Lord, but with Lord, Lord, that is, affectionately and zea∣lously in appearance, to doe, yea and to suffer many things gladly, being at a point with a the Scribe to follow Christ, whithersoeuer hee goeth, and in regard of these and such like matters, to thinke themselues as good as in heauen alreadie; and yet for all that to come short of the goale, which is the prize of the high calling of God: because these glorious shewes are without the substance and power of godlinesse, wherein the Kingdome of God consisteth, and not in word, profession, or any externall thing. This is that which Christ here calleth the doing of the will of his father which is in hea∣uen; which may then truely be said to be done, when the do∣ctrine which wee heare out of his holy word, is on our parts receiued, and b mixed with faith vnfained; when daily and deepe repentance for our daily transgressions followeth it, & to that end, we narrowly c search our own hearts and wayes that we may the more effectually turne vnto God, in obedi∣ence

to all his commandements and ordinances; when there is to be found in vs a perpetuall striuing and streyning, that wee may not e liue after the flesh, but mortifie the deeds of the body by the spirit; when our speciall combating is against our speciall sinnes and corruptions, either by custome, comple∣ction, or calling, and herein cheifly against hypocrisie, desi∣ring from the heart▪ euen before God, to be righteous in eue∣ry thing, rather then to seeme so; making it our ambition and couetousnesse, not to please men, and to grow great in the world, or in common graces of the spirit: but to please the all-seeing eyes of God, and to grow rich in sauing gra∣ces, in faith, hope, charitie, patience, humilitie, meeknesse, temperance, heauenly-mindednesse, to be plentifull in good workes, laying vp fot our selues treasures in heauen, euer su∣ing and saying with Dauid, f Lord lift vp the light of thy countenance vpon vs: when wee apply and settle our hearts g to pray without ceasing, and watch thereunto; In euery thing to giue thankes also, because this is the will of GOD in Christ Iesus concerning vs. Lastly, to let passe all other particulars, when in the point of charitie, our faithfull and constant indeauour is to loue our neighbours, yea euen our very enemies, not onely as our selues, which is the righteous∣nesse of the law, but euen aboue our selues, being readie ac∣cording to the will of God, to sacrifice not our goods onely, but our very liues also, for their behoofe, which is the righ∣teousnesse of the Gospel: whereof Christ our Sauiour is both the author, and patterne or president; who loued vs, his ene∣mies aboue himselfe, and layde downe his life for vs, h whose example is often set before vs for imitation. To this doing of the sacred will of our heauenly father wee stand bound (as we may and ought to remember) by our baptisme; wherein our renouncing of the flesh, world, and diuell, our faith in Christ, and our new obedience according to the tenour of the Law and of the Gospell, was restipulated and vowed on our parts in the presence of God, Angels, and Men. The per∣formance whereof in trurh, though in much weaknesse, is the doing of the will of God, and the certaine and infallible way

to the Kingdome of heauen: the contrarie leadeth to perdi∣tion, which perdition will proue so much the more sore and grieuous, as the sinne of receiuing so inestimable a grace of God in vaine is heinous.

In the third and last place he forewarneth of the great dan∣ger of presumption and carnall securitie, through eminencie of gifts and Prerogatiues, which might and would occasion many to bee lesse carefull to enter in at the strait gate, and to walke in the narrow way, as fancying themselues to bee in farre better estate then many others, by reason of their very extraordinarie graces and operations, as to prophecie in his name, that is, to interpret the holy Scripture, and to preach the Gospell by reuelation from heauen, at his appointment: and through his spirit, and in his name, by his power and authoritie, or through calling vpon his name, (ae wee see, Act. 19. 13.) to cast out deuils from such as were possessed, and by his name, i by faith in his name, to doe many wonder∣full workes or miracles, while it pleased God at the begin∣ning, in such manner k to poure out his spirit vpon all flesh, for the gracing of the Gospell, and gathering together of the Saints from among the Iewes and Gentiles. And there is the more danger herein, because it would be the case of many li∣uing vnder the Gospell, and famous also, not onely for Lord, Lord, which theyin like manner should haue in their mouths, making shew of no small forwardnesse; but for those their speciall endowments before mentioned, for the good of the Church, though to their owne great cost, l Many shall say vnto mee in that day, Lord, haue wee not prophecied, &c? The wide gate and broad way (as wee heard before) is the hardlier to bee shunned, because many walke in it. Exam∣ples moue much, especially tending to libertie and loosnesse of life; but aboue all, the examples of men notable for their great gifts, labours, and miraculous operations, being also many in number. What is more readie with diuers, then to thinke and speake also? if such worthy persons miscarrie, what will become of vs, who haue not the tithe of their gra∣ces? what will become of many thousands of inferious rank?

But our Lord Christ readeth vs a Lecture heere worthy and necessarie to be learned of all that looke to be saued; not to liue by examples, but by Rules, euen the infallible Rules of the holy Scriptures, let the examples bee what they will, excepting that of Christ Iesus. The blessed Apostle will haue vs m followers of him, as hee is of Christ Iesus, and none otherwise. And in his striuing after perfection with all his might, he exhorteth the Philippians; and all others, n to be followers together of him, and make them which walke so, as they haue him for an example. For many walke (as he then complained, and the Church in all ages may) as the ene∣mies of the Crosse of Christ (what face soeuer they set on it) whose end is destruction, whose God is their belly, and whose glory is their shame, and who minde earthly things. Where∣fore it lyeth vs in hand, to hold on our way (euen the nar∣row way) as they that o haue their conuersation, or Burge∣ship, in Heauen; resoluing with our selues, that how many soeuer they be, that walke otherwise, whatsoeuer their cal∣ling, profession, gifts, and operations be, howsoeuer they be applauded and magnified of men (as false Prophets, Time∣seruers, and mealy-mouthed Preachers haue beene before them) and whatsoeuer apparent Reasons they vse, to beat vs from the streight gate, and narrow way, yet, through Gods grace. according to Christs bidding, and the Prophet Iere∣mies exhortation, we will p stand in the wayes, and see, and aske for the olde pathes, where is the good way, and walke therein, that so indeed we may find rest for our soules. And know wee, that that olde and good way is plainly chalked out by our Lord Christ, in this Sermon vpon the Mount.

All they that are carefull to walke according to these Rules, may know themselues assuredly to be in it: but con∣trariwise, they that complaine of them to bee ouer strict, or are readie to say, It were well indeed, if we could doe them, but where is the man, who can? and so will needs be despen∣sed withall for the whole, or, at the least, for some part; let such set their hearts at rest, they haue no part nor fellow∣ship in this businesse. Whosoeuer is in the narrow way, they

are in the broad, and whosoeuer commeth to life, they are in the high-way, that leadeth to destruction. And their cor∣rupt Teachers, what eminenceie of gifts soeuer they haue, shall doe them no good, but perish with them euerlastingly at the last day; when Christ, the Iudge, shall solemnely q pro∣fesse vnto these great Masters, extraordinarily gifted, and officiating accordingly, much more to ordinary Teachers, I neuer knew you, or approued of you for mine owne, no more then I did of Iudas (whom otherwise I knew from the beginning to be a Reprobate) hitherto, yee haue holden a kind of communion with mee, in my Kingdome of grace, and I haue made vse of your persons and gifts, for the con∣uersion and edification of others: but now depart yee, and be yee separated for euer from all fruition of my Kingdome of glorie. Take your parts among Hypocrites, your asso∣ciates, according to your demerits, in the Lake that burneth with fire and brimstone. For howsouer you made a professi∣on of godlinesse, and imployed my gifts and graces to serue your owne ends, that you might seeme some-bodie in my Church: yet in your hearts and practice also (open, or secret) you were workers of iniquitie; turning your selues into the courses of this sinfull World, balking and beating downe the streight wayes of the Lord, and causing all others to do the like, so much as in you was. But letting them alone, and leauing them to their Lord and Iudge; bee it spoken to all that are indeed Religious, and, with full purpose of heart, cleaue vnto the Lord, how streight and narrow soeuer the gate and way be, as the Apostle spake to his Scholer Timo∣thy, r Thou, O man of GOD, flee these things (meaning the inordinate loue, and pursuite of worldly wealth) and follow after righteousnes, godlines, faith, loue, patience, meeknesse, fight the good fight of faith, lay hold on eternall life. And as in the same Epistle s he opposeth godlinesse to all bodily ex∣ercises, auouching that it is profitable for all things, (which nothing in the World is besides) so may and ought it to bee opposed to all excellencie of gifts, ministrations and opera∣tions;

knowing that without godlinesse (which comprehen∣deth the awfull feare and loue of God, proceeding from faith, and causing a dutifull obseruation of all his Comman∣dements) without this godlinesse, I say, all common graces of the Spirit, as Prophesie, casting out Deuils, miraculous operations, strange languages, deepnesse of learning, and knowledge, eloquence, to bee able t to speake with the tongues of men and Angels, the greatest largenesse of Almes also, or any other thing of the like nature, are of none e∣steeme with God, yea, tend rather to the heauier condem∣nation of all them, in whom they are found. But godlinesse either without, or with these, hath the vndeceiueable pro∣mises of this life, and that which is to come. One dramme of it is of more worth, and will stand vs in more steed at the last day, then many talents of knowledge, that puffeth vp, and of other endowments of the Holy Ghost, so highly prized (and not vnworthily) among men.

Wherefore to conclude this passage, as all the rest; I hum∣bly intreate all good people, to take Christs yoke vpon them, and to hold on constantly in the narrow way, what sloughes, and rubs soeuer they meete withall; Heauen will pay for all, and in the meane season, God, that cannot lie, hath promi∣sed not to leaue nor forsake them. Giue no way either to the inchantments of false Prophets, or to any vaine opinion or shew of zeale, without the substance and truth of it (beware of ouer-weaning) or to any conceit of your owne, or other mens worth, by reason of ordinary or extraordinary great gifts. Whatsoeuer is not godlinesse, as Faith, Hope, Charitie, Zeale, Humilitie, Meeknesse, Temperance, Patience, Watch∣fulnesse, Heauenly mindednesse, vse it so far forth, as God ap∣pointeth it for vse, and labour euer to make the best vse of the best graces, and Ordinances of God, but rest not therein. Rest only in those gifts and workes, (make them the sole matter of your reioycing) which make an assured way for you into your heauenly countrie, and will shine as Pearles, in your heauenly Crowne. I say againe, forget not to follow

euer, and earnestly such u workes, as will follow you at the houre of death, and grace you at the Day of Iudgement; be∣sides, that will comfort you also in the euill day, euen while you are in your iourney. The God of peace and Father of all consolation, guide and vphold vs in the wayes of peace, euermore, with all that call vpon his Name in truth.

Amen, Amen.

FINIS.

Notes

• a

  Verse 19.
• b

  Verse 21.
• c

  Verse 23.
• d

  2. Tim. 2. 21.
• e

  Psal. 125. 5.
• f

  Rom. 6. 17.
• g

  Rom. 12. 2.
• h

  Luke 8. 15:
• i

  Prou. 9. 8.
• k

  Prou. 28 12.
• l

  1. Sam. 25. 32:
• m

  Psal. 87. 3.
• n

  Luke 8. 21.
• o

  Ibid. 11. 28.
• p

  Luke 19. 10.
• q

  Deut. 4. 6.
• r

  Psal. 119. ver. 98, 99, 100.
• s

  Luke 18. 13.
• t

  Ioh. 20 28.
• u

  1. Cor. 3. 11.
• x

  Act. 13 38. 39
• y

  1. Pet 2. 4, 5.
• z

  See for all this
• 2. Pet. 1. 5, 6, 7.
• a

  Rom. 12. 10.
• b

  1. Iohn 3. 16.
• c

  Hebr. 12. 5, 6.
• d

  2. Co. 12. 7, 8, 9
• e

  Ioh. 16. 33.
• f

  2. Tim. 3. 12.
• g

  Ioh. 15. 19.
• h

  2. Cor. 1 20.
• i

  Prou. 10. 28.
• k

  Psal. 37, 35. 37. 39.
• l

  Prou. 14. 32.
• m

  Gal. 5. 6.
• n

  James 1. 24.
• o

  Ier. 8 8. 9.
• p

  Heb. 2. 3.
• q

  Matth. 11. 21, 23.
• r

  Prou. 1. 24.
• s

  Isai. 58. 14:
• t

  Luke 15. 17.
• u

  Titus 2. 1••
• x

  2. Cor. 7 10.
• y

  Mat. 4. 17.
• z

  Heb. 9. 1.
• a

  Heb. 9. 10.
• b

  Iohn 4. 23.
• c

  Luke 17. 21.
• d

  Acts 2. 33.
• e

  Matth. 3. 12.
• f

  Psal. 24. 7, 9.
• g

  Col. 3. 1, 2.
• h

  2. Thess. 1. 8.
• i

  Zech. 7. 12.
• k

  1. Cor. 15. 34.
• l

  Luke 19. 27.
• m

  Mat. 5. 1, 2.
• n

  Gen. 10. 9.
• o

  Luke 10. 39.
• p

  Verse 3.
• q

  Luke 18. 13.
• r

  Iames 4. 9, 10.
• s

  2. Pet. 2. 7. 8.
• t

  Amos 6. 6.
• u

  Job 1. 21. 22. and 2. 10.
• x

  2. Sam. 16.
• y

  Gen. 13. 9.
• z

  Isai. 53.
• a

  Rom. 8. 14.
• b

  Gal. 2. 19, 20.
• c

  2. Cor. 5. 21.
• d

  Gal. 3. 14.
• c

  Gal. 3. 8.
• f

  Phil. 3. 7, 8. 13, 14.
• g

  Mat. 18. 21. &c.
• h

  Luke 17. 4.
• i

  Rom. 12. 10. 15, 16.
• k

  1. Pet. 1. 22.
• l

  1. Pet. 2. 1.
• m

  Psal. 120. 7.
• n

  Rom. 14. 17.
• o

  Ibid. 8. 23.
• p

  Ibid. 5. 5.
• q

  1. Tim. 6. 6. Psal. 34. 9, 10.
• r

  Marke 10. 29, 30.
• s

  Psal. 36. 8.
• t

  Psal. 17. 1••.
• u

  Iames 2. 13.
• x

  Heb. 11. 27
• y

  Rom. 8. 18.
• z

  Reu. 14. 13.
• a

  1. Pet. 1. 8.
• b

  1. Pet. 4. 12.
• c

  2. Sam. 11. 11.
• d

  Acts 2. 37.
• e

  2. Cor. 4. 6.
• f

  Verse 16.
• g

  Act. 15. 14.
• h

  Exod. 32. 32.
• i

  Rom. 9. 3.
• k

  Ioh. 15. 8.
• l

  Exod 28. 33, 34
• m

  Ioh. 5. 39.
• n

  2. Pet. 1. 19.
• o

  Psal. 1. 2.
• p

  Hos 8. 12.
• q

  Prou. 17. 16.
• r

  Verse 17.
• s

  Rom. 8. 3. 4.
• t

  1. Cor. 1. 30.
• u

  Verse 18.
• x

  Psal. 119. 89, 90.
• y

  Psal. 103. 18. and 119. 1, 2, 3.
• z

  Iosh. 23. 14. 15
• a

  Mat. 15. 16.
• b

  Mat. 14. 3.
• c

  Psal. 130. 3. 4.
• d

  Isa. 58. 13.
• e

  Mal. 3. 8.
• f

  Ibid. 1. 13.
• g

  Eccles. 5, 1.
• h

  Isa. 29. 13.
• i

  Gen. 17. 1:
• k

  Act. 26. 29.
• l

  1. Cor. 9. 16. 17
• m

  Mat. 25. 16. 17, 18.
• Luke 19. 13.
• n

  1. Cor. 14. 35.
• o

  Gen. 18. 19. Exod. 13. 14.
• p

  Psal. 78. 5. Prou. 31. 26.
• q

  Prou. 2. 8.
• r

  1. Thes. 5. 11. Heb. 3. 13. and 10. 24.
• s

  1. Pet. 2. 9. Reu. 1. 6.
• t

  Rom. 12. 3.
• u

  Dan. 5. 27.
• x

  1. King. 14. 10
• y

  1. Sam. 2. 30.
• z

  Reu. 3. 5. 12.
• a

  Psal. 119. 1. 6.
• b

  Pro. 5. 15, 16.
• c

  Rom. 9. 32.
• d

  Rom. 8. 3, 4.
• e

  Num. 15. 39.
• f

  Rom. 12. 1.
• g

  Verse 21.
• h

  Verse 22.
• i

  Prou. 19. 2.
• k

  Verse 23, 24.
• l

  Verse 28.
• m

  Iob. 31. 1.
• n

  Verse 29, 30.
• o

  Verse 31, 32.
• o

  1. Sam. 26. 19
• p

  Ver. 33. to 38
• q

  Leu. 19. 12.
• r

  Verse 37.
• s

  Hebr. 6. 16.
• t

  Ier. 4. 2.
• u

  Gen. 14. 22
• x

  Vers. 38. to 43
• y

  Leu. 24. 19. 20
• z

  Deut. 19. 18, 19, 21.
• a

  Ʋerse 39.
• b

  Act. 25. 11
• c

  1. Pet. 2. ••3.
• d

  Luke 23. 34.
• e

  Ver. 39, 40, 41
• f

  Ioh. 18. 23.
• g

  Reu. 13. 10.
• h

  Hebr. 12. 14.
• i

  Verse 42.
• k

  Vers. 43. to 48
• l

  Luke 10. 23. to 37.
• m

  Exod 23. 4, 5 compared with Deut. 22. 1, 2.
• n

  Verse 43.
• o

  Wherof before Verse 10. 11. 12 in many words.
• p

  Verse 44.
• q

  1. Iohn 3. 18.
• r

  Isa. 53. 12. Luke ••3. 34.
• s

  Act. 7. 60.
• t

  Rom. 9. 1, 2, 3, and 11. 1. &c.
• u

  Verse 45.
• x

  Acts 14. 17.
• y

  Ephes. 5. 1.
• z

  Verse 46.
• a

  Verse 46, 47.
• b

  Prou. 12. 26.
• c

  Iames 1. 18.
• d

  1. Pet. 2. 9.
• e

  1. Cor. 3. 3.
• f

  1. Pet. 1. 15, 16
• g

  Leuiticus 20. 7 Deut. 32. 4.
• h

  Gen. 17. 1.
• i

  Psal. 18. 23.
• k

  Luke 1. 6.
• l

  Verse 1.
• m

  Chap. 5. 16.
• n

  1. Pet. 4. 11.
• o

  1. Tim. 4. 16.
• p

  1. Cor. 10. 31, 32, 33.
• q

  Verse 2. 5, 16
• r

  Ʋerse 3, 4, 6, 17, 18.
• s

  Verse 2. 5, 16.
• t

  Mal. 2. 3.
• u

  Luke 16. 15.
• x

  Iohn 5. 44.
• y

  Vers. 4. 6. 18.
• z

  Psal. 127. 3.
• a

  Act, 10. 4.
• b

  Psal. 112. 9
• c

  Mat. 25. 41.
• d

  1. Tim. 2. 1.
• e

  Rom. 8. 21.
• f

  Verse 7.
• g

  Eccles. 5. 2.
• h

  Rom. 8. 26.
• i

  Ephes. 6. 18.
• k

  Mat. 26. 44.
• l

  Verse 8.
• m

  Phil. 4 6.
• n

  Heb. 4. 16.
• o

  Verse 9. to 16
• p

  Rom. 1. 21.
• q

  Psal. 48. 10.
• r

  Phil. 3. 20.
• s

  Ezek. 36. 20. Rom. 2. 24.
• t

  Rom. 16. 20.
• u

  Verse 14, 15.
• x

  1. Iohn 4. 19.
• y

  Psal. 32. 1, 2.
• z

  Leu. 23. 32.
• Ester 4. 16.
• a

  Verse. 19
• b

  Verse. 20.
• c

  Verse. 21.
• d

  Verse. 22, 23 24.
• e

  Gen. 25. 5. 6.
• f

  Prou. 13. 22.
• 2. Cor. 1••. 14.
• g

  1. Tim. 5. 8.
• h

  Ephes. 4. 28.
• i

  Act. 14.
• k

  Rom. 8. 19, 20 21.
• l

  Ʋerse 20.
• m

  Luke 12. 33.
• n

  1. Tim 6. 17, 18, 19.
• o

  2. Cor. 8, 12.
• p

  Luk. 21. 1, 2, 3.
• q

  Luke 16. 20.
• r

  Ibid. 23. 40, 41, 42.
• s

  Verse 21.
• t

  Luk. 10.
• u

  Gen. 29. 20.
• x

  Gen. 26. 9.
• y

  Verse 22, 23.
• z

  Prou. 20. 27.
• a

  Lu. 11. 34, 35, 36.
• b

  Verse. 23.
• c

  Eph. 4. 17, 18, 19.
• See also Rom, 1 28, 29, 30.
• d

  Tit. 1. 15, 16.
• e

  Verse 24.
• f

  Verse 24.
• g

  Mat. 22. 36.
• h

  Deut. 10. 20, and 13. 4.
• i

  Luke 14. 26.
• k

  Ioh. 8. 29.
• l

  Prou. 30. 8.
• m

  Mat. 19. 23.
• n

  Verse 33.
• o

  Verse 25.
• p

  1. Sam. 2. 14.
• q

  Vers. 1••▪ 20. &c.
• r

  Rom. 13. 14.
• s

  1. Tim. 6. 8.
• t

  Isai. 30. 15.
• u

  Prou. 31 ••6.
• x

  Gen. 6. 29.
• y

  Psal. 48. 14.
• z

  1. Pet. 4. 19.
• a

  Verse 26.
• b

  Psal. 145. 15.
• c

  Psal. 147. 9.
• d

  Psal. 104. 21.
• e

  Prou. 6.
• f

  Rom. 1. 20.
• g

  Iob 40. 15. & 41. 1.
• h

  Prou. 30. 24.
• i

  Psal. 111. 2.
• k

  Psal. 92.
• l

  Mat. 10. 29.
• m

  Verse 27.
• n

  Luke 12. 26.
• o

  Prou. 10. 22. Deut. 8. 17, 18. Psal. 127. 1.
• p

  Verse. 25. 26, 27,
• q

  Verse 28. 29, 30.
• r

  Gen. 1. 11.
• s

  Psal. 34. 10.
• t

  Deut. 10. 18.
• u

  Gen. 3. 21.
• x

  Gen. 28. 20. and 32, 10.
• y

  Deut. 8. 4. and 29, 5.
• z

  Rom. 4. 17. 18
• a

  Hebr. 6. 1.
• b

  Iohn 6. 48.
• c

  Verse 31.
• d

  Psal. 78. 19.
• e

  Mat 26. 41
• f

  Iohn 11. 9. and 9, 4.
• g

  Psal. 123. 2.
• h

  Verse 32.
• i

  Luke 17. 26, 27, 28.
• k

  1. Thes. 4. 13.
• l

  Eph. 2. 12.
• m

  Psal. 3. 5. & 4. 8.
• n

  2. Cor. 7. 10.
• o

  Verse. 10.
• 1. Iohn 3. 23. & 5. 3.
• p

  Iam. 2. 3.
• q

  Ruth. 4. 7.
• r

  2 Cor. 5. 17.
• s

  Ruth. 4. 7.
• t

  1. Tim. 3. 16.
• u

  Phil. 3. 20.
• x

  Heb. 4. 2, 3.
• y

  2. Thes. 3. 1.
• z

  Psal. 137. 5, 6.
• a

  Mat. 5. 16.
• b

  Luke 12. 32.
• c Mat. 22. 29.
• d

  Psalme 23.
• e

  2. King. 4. 1, 2.
• f

  Ierem. 22. 15.
• g

  Luk. 22. 35, 36
• h

  Verse 34.
• i

  Gen. 3. 17.
• k

  Act. 14. 22.
• l

  Gen. 47. 9.
• m

  Iob 14. 1.
• n

  Iam. 1. 4.
• o

  From ver. 1•• to the end of chap. 6.
• p

  Chap. 5. 19.
• r

  Verse 6.
• q

  Vers. 1. to 6.
• s Vers. 1. 2, 3, 4.
• t

  Verse 5.
• u

  Leu. 19. 17.
• x

  Mat. 18. 15.
• y

  Gal. 6. 1.
• z

  Vers ••2.
• a

  Iudg. 1. 7.
• b

  Verse 3. 4.
• c

  Mat. 23.
• d

  Verse 5.
• e

  Ephes. 5. 21.
• f

  Chap. 5. 19.
• g

  Verse 6.
• h

  Prou. 9. 8.
• i

  Prou. 9. 7.
• k

  1. Pet. 4. 11.
• l

  Handled from Verse 6. to 15.
• m

  Vers. 7. to 12
• n

  Mat. 15. 28.
• o

  Vers. 9 10 11
• p

  Verse 12.
• q

  Phil. 2. 4.
• r

  Verse 13. 14.
• s

  Luk. 13. 23.
• t

  Verse 13.
• u

  Vers. 14.
• x

  Iohn 8. 31.
• y

  Ephes. 6. 12.
• z

  1. Pet. 5. 8.
• a

  Iohn. 3. 3, 5.
• b

  2 Cor. 5. 17.
• c

  Gal. 5. 24.
• d

  Col. 3. 3. 4.
• e

  Rom. 6. 3, 4
• f

  Gal. 5. 24.
• g

  Rom. 4. 18.
• h

  Psal. 109. 13.
• i

  Mic. 6. 6. 7.
• k

  Luke 9. 23.
• l

  Reu. 12. 11.
• m

  Mat. 11. 30.
• n

  1. Ioh. 5. 3.
• o

  From Ver. 15 to 21.
• p

  Wherof v. 21
• q

  Whereof v. 22, 23.
• r

  Verse 16.
• s

  Deut. 13. 2 & 18, 22.
• t

  Reue. 2. 16.
• u

  2. Joh. v. 10.
• x

  Luke 12. 1.
• y

  Mat. 23. 3.
• z

  Mat. 23. 2, 3, 5
• a

  Mar. 1. 24 Act. 16. 17.
• b

  Luk. 16. 15
• c

  2. Cor. 11. 13▪ 14, 15.
• d

  Col. 2. 23.
• e

  Rom. 16. 17, 18.
• f

  Ioh. 4. 1, 2.
• g

  Act. 17. 11
• h

  Deut. 25. 18.
• i

  2. Thes. 2. 10.
• k

  Verse 16. 17.
• l

  1. Pet 4. 11. Iohn 7. 18. Phil. 3. 19.
• m

  Verse 17.
• n

  Luk. 6. 43. 44.
• o

  Genes. 4. 4.
• p

  Mat. 12. 33.
• q

  Iohn 3 5.
• r

  Luke 3. 3.
• s

  Luke 1. 6.
• t

  Mat. 5. 48.
• u

  Mat. 25. 30
• x

  Verse 20. so Cap. 12. 33.
• y

  Tit 3 14.
• z

  Verse 20
• a

  Mat. 8. 19.
• b

  Heb. 4. 2.
• c

  Psal. 119. 59. Lam. 3. 40.
• e

  Rom. 8. 13.
• f

  Psal. 4. 6.
• g

  1. Thes. 5. 17, 18.
• h

  1. Ioh. 3. 16, and 2. 6. Phil. 2. 5, &c.
• i

  Act. 3. 16.
• k

  Ioel. 2. 28.
• l

  Verse 22.
• m

  2. Cor. 21. 1.
• n

  Phil. 3. 17, 18
• o

  Phil. 3. 20.
• p

  Ier. 6. 16.
• q

  Veese 23.
• r

  1. Tim. 6. 11, 12.
• s

  Ibid. 4. 8.
• t

  1. Cor. 13. 1.
• u

  Reuel. 14. 13.