THE REFORMAtion of Covetousness. Written upon the 6. Chapter of Matthew, from the 19 verse to the end of the said Chapter.  
By William Perkins.  
Imprinted at London, for Nicholas Ling, and john Newberry. 1603.   

In memoriam Perkinsi.  
Is Perkins gone, that whilom was a Lamp,  
A Cantabrigian Phôspher shining far?  
Gone, gone indeed. And yet his deeds remain  
As monuments of such a writers worth.  
Hei-papist snarl, contend his works to dim,  
Thou bites & blots thy wretched self, not him.  
Herald Clapham.   

To the Christian Reader.  
IT shall not greatly need (well disposed Reader) to commend to thy kind allowance, this godly, learned and necessary Treatise, of the reformation of that sin, which of our ancient Philosophers and Divines, hath been condemned for the original and root of all evils; since the Author thereof (now dead) while he lived, received a true approbation of his faithful labours from the most judicial, grave and learned censures of our time. The never-wearied virtues of his inward soul, still labouring like the Sun to illuminate and enlighten the darkness of our understandings, amongst other of his industrious studies, have left this token to the world, that his whole care and endeavour was always bend to the begetting of a general profit. How necessary the publishing of such a subject is, in respect of the Idolatrous worshipping of the wicked Mammon, I refer me to the truly▪ zealous & soule-labouring Ministers in the Lord's vineyard; whose voices like brazen trumpets continually sounding in the obdurate and stiffnecked worldlings, work little or no motion at all in them, either for compassion of their poor distressed brethren, or salvation of their own souls. My request therefore is, that thou wouldst reach thy gentle hand of acceptance to the newyears gift of a dead man, who by a virtuous and godly life, hath chased oblivion from his grave, and now surviveth in the hearts and tongues of all godly Christians.  
Fare ye well.   

THE REFORmation of Covetousness.  Math. 6. 19 20. 
19 Lay not up treasures for yourselves upon the earth, where the moth and canker corrupt, and where thieves dig through, and steal.  
20. But lay up treasures for yourselves in heaven, where neither the moth nor canker corrupteth, and where thieves neither break through, nor steal.  
HEre beginneth the fifth part of Christ's Sermon, containing a several distinct doctrine from the rest. From this 19 verse to the 25. is contained a discourse touching the reform of covetousness: that is, the disordered and inordinate care of earthly things. The ground of which discourse, lieth in this 19 and 20. verses. In them Christ layeth down a double commandment.  

1 First, what we must not do, with a reason of the same.  
2 Secondly, what we must do, with a reason thereof.   
The things forbidden, are the practices of covetousness: of which that we may speak in order, first let us see the sense and meaning of the words.  
There be two things contained in them.  
Lay not up,] hoard, heap: The greek word signifieth more than the translation expresseth; and namely, two things: first, to gather together: secondly, to store up things gathered together against the time to come.  
That it hath these two significations, see romans. 2. verse 5.  
Treasures,] abundance of worldly wealth, and excellent things of great price, as Gold, Silver, Plate, jewels, Rings, precious stones, etc.  
Upon the earth,] Here he noteth not so much the place of treasure, as the kind of treasure, earthly.  
For yourselves,] for your own private gain and commodity, all respects of the good, either of the Church or Commonwealth set aside.  
Now that we may see what is forbidden, we must first see what he forbade not.  
First, he forbids not here labour in our calling, whereby we provide things necessary for us and ours: for that were against himself. Gen. 3. 19, In the sweat of thy face shalt thou eat bread.  
Secondly, he forbids not the possession of goods and riches, for they are the blessings of God. job.  
Thirdly, he doth not forbid the gathering or keeping of treasure, for the word of God alloweth of some treasure: as 2. Cor. 12. 14. for the child: and for the Church. 
Act. 11. 29.  And joseph is commended for hoarding up corn in the seven years of plenty, against the seven years of dearth. Gen. 41. 48. Yea in the Temple there was a treasure by the appointment of God, made, maintained, and continued from time to time. Therefore he doth not simply condemn the gathering of riches, or the laying up of them.  
What forbids he then? Sundry practices of covetousness, implied in the 19 verse.  
The first practice is excess in seeking worldly wealth, when men know & keep no mean, moderation, or measure. And that we may see the danger of this vice, I will answer this question:  
How far a man may seek and provide for worldly wealth.  
In answer whereof, I lay this ground for a foundation; that is, men's goods must be distinguished into three sorts: viz. necessaria, abundantia, superflua, that is, necessary, abundance, and superfluous.  
Necessary goods are twofold: some are necessary to the nature, and some are necessary to the person and condition of man. Those which are necessary to nature, are such, as without which, neither a man himself, nor his family can live: as meat, drink, cloth, and lodging.  
Those which are necessary to the person; that is, to any man's state, condition, calling, or kind of life, are such as the Artificers Instruments, the Tradesman's tools, and the Students books.  
Now here ariseth a question or two by the way:  
What goods, and how much is necessary for the person.  
For answer whereof, the opinion and judgement of the covetous must be no rule, because his heart is a sea unsatiable, or that cannot be filled.  
What then must be the rule thereof?  
There is no certain rule: therefore the judgement of the wise, learned, godly, and Christian frugal men, must be the rule to judge what is necessary: and whatsoever is in their judgement necessary, must be so accounted.  
Further, things necessary must not be judged only by the present use, but also by the use in time to come. As for example: A Tradesman groweth in years, and hath nothing to live on besides his Trade: his hands and sight fail him, therefore he provides something to maintain him in his old age, and layeth it up for a certain and necessary use in time to come, until his death.  
Again, a man that hath children: the time will come, when he must give them their portions, and therefore he may provide for them against they come to age, and he sinneth not, but doth well, because it serveth for a certain use in time to come. Thus far of the first sort, that is, of necessary goods. Now of the next.  
The second kind is abundance, that is, plenty of worldly riches, wherewith a man is so stored, that he hath both for a necessity, and also for an holy delight and hearts-ease.  
The third are superfluous. These are such, whereof a man hath neither present use, nor any certain use in time to come. Now I answer to the first question: viz. How far a man may seek & provide for worldly wealth? I say, that things necessary for nature, for a man's person & place, may be sought for, and laid up.  
But here is a bar put in by God himself; we may go no further; we may not seek for abundance or superfluity: The reason hereof is alleged in the 30. Chapter of the proverbs, the 8. and 9 verses, where it is said: Give me not poverty nor riches: feed me with food convement for me, lest I be full, and deny thee, and say, who is the Lord? etc.  
That which we must ask of God, that we may seek for, and no more: But we have no warrant to ask at God's hands abundance or superfluity; Therefore we may not seek for them. Again, if we have meat and drink, we must therewith be content. 1. Tim. 6. 8.  
Ob. If we must pray for nothing, or labour for nothing more than is necessary, then what shall we do if God give abundance?  
Resp. We must not seek abundance. But if God cast it upon us without seeking, we must thankfully receive it, lay it up, and use it for the good of the Church and Commonwealth, and for the good of our own families.  
If this be so, that we must seek for nothing but necessaries, than we must learn contentedness therewith, which that we may do, weigh these reasons following.  
First, it is God's commandment, that we should be content with things necessary, and seek no further, therefore we must be obedient and content.  
Secondly, a man that is too greedy to lay up much, can hardly keep a good conscience, but must needs use some unjust means.  
Thirdly, such are subject to the devils snare. 1. Tim. 6. 9  
Fourthly, in persecution and times of trial, the richest will hardly confess Christ, & hold out, but will be the more easily drawn from Christ, and the confession of the truth, because their minds are glued to the things of this world. Hereunto may be added the examples of many Saints, who have been contented with little, that they might serve God the better. And also Christ's admonition, How hard it is for a rich man to enter into the kingdom of heaven. Thus much of the first practice of covetousness, which is excessive seeking of goods, without all measure.  
The second practice is, when worldly goods are sought only and principally: which practice Christ meets withal, when he saith: First seek the kingdom of God.  
This was Esau's sin, and the sin of the Gadarens, Math. 8. who preferred worldly goods before spiritual treasure. And this may be called unreasonable disorder, preposterousness, worldliness, etc.  
The third practice is, to put our trust and confidence in riches laid up, and to make them our God, and rather to forsake God, then them. 1. Tim. 6. Psal. 62.  
The fourth practice is, when a man layeth up for himself only, and not for the Church nor Commonwealth, but sibi soli, this man may be called churl, niggard. etc. All these practices of covetousness Christ condemneth.  
Thus much concerning that which is forbidden. Now followeth the reason.  
Where moth, rust, and thief, etc.] The reason standeth thus: That which is subject to vanity, to casualty and corruption, must not be our treasure: But earthly goods, gold, silver, riches, clothes, etc. are subject to such things; Therefore they must not be our treasure.  
The Greek word (Sès) is a moth or worm, that wasteth and consumeth the best garments, & may be taken here for any worm, that doth destroy and consume any creature.  
Brôsis, a canker. This translation is too strict, for it signifieth any thing that wasteth any creature whatsoever. here than is set down the vanity of the creatures, which vanity stands in two points.  
First, in the corruption.  
Secondly, in the abuse of the creature.  
Touching the corruption, it teacheth us, that gold and silver, yea that all riches have some diseases to waste them, or some canker to rust and consume them.  
Touching the abuse of the creature, it stands in this, that it is subject to the injury and ill usage of men, as riches are when they are hoardward up, and serve for no use.  
From whence comes this vanity?  
From man's sin. Rom. 8. 20. which when we consider, it puts us in mind of our sins, how loathsome they are, that they are causes of vanity to the creatures, both by corruption and abuse.  
Christ seeing men bend and disposed to treasure up wealth in abundance, calls them back to an other kind of treasure, better than that, as much as heaven is better than earth; and an heavenly life better than a little money or muck. And therefore he saith: Lay not up treasure in earth: That is, let not all your heart and mind be set upon this, I can tell you a little better treasure. Here I might take occasion to inveigh against men's ill dispositions and affections, who will not follow this good counsel, but still prefer earth before heaven, for all this admonition.  
Every man by nature is greedy to gather goods, and desirous to be rich, but few care to be rich in God. What profit did the rich men receive by all their treasure. Luk. 16. and 12. Had it not been a great deal better, if they had possessed less, so they had enjoyed this? But let us come to the 20. verse.  20. But lay up treasures for yourselves in heaven, etc. 
Ob. This is a strange instruction and precept, to lay up treasure in heaven. Why? How should we come there?  
Resp. Indeed Christ saith, it is hard for rich men to come there, and yet they have means to make it easy, if they will.  
How shall we lay up therefore?  
Thus. Lay out here, and lock it not up, and so you shall lay up treasure in heaven. 1. Tim. 6. Otherwise, if you lay up here, and imprison the coin, that it cannot be currant, you lay up a treasure in hell. Rom. 2. For by your hardness of heart, what do you else, but treasure up wrath against the latter day. So that this place seemeth to be a special motive to charity and liberality: but yet it is not to be restrained to that, as if it pertained only to rich men.  
Then how shall the poor lay up treasure in heaven, who want it in earth?  
Very well: for they must make God their treasure, and Christ and his word, and so all their treasure is spiritual and heavenly. And this David made more account of then any treasure whatsoever. Ps. 119.. 72. 127. And say with him, Psal. 57 Thou art my portion o Lord.  
Rich men use at every years end to cast up their accounts, to see how their store and treasure increaseth, and it is not amiss. But it were better if they would take a time for this account, and see how this increaseth.  
The rich man in the Gospel had gold enough, silver & corn great store, even by his own confession, and yet he was but a fool, & that a miserable fool, because he sought not this. Say that a man could get all the world into his hands, (though it be not possible,) I pray you what would it profit him, if he lose his soul for his labour? What madness is it then to heap up treasure in earth, and not to regard the true treasure in heaven?  
But lay up treasures in heaven, etc.  
In this last part of this chapter, Christ goeth about to reform his hearers, in regard of the practice of covetousness, and begins at the 19 verse, teaching them first what to eschew, not forbidding them to have riches, but forbidding to seek and get them, and to gather them without measure, moderation, and with excess.  
Secondly, when they seek them only and principally.  
Thirdly, when they make them their felicity.  
Fourthly, when they gather riches for themselves, without respect of the common good, either of the Church, or of the Commonwealth.  
These four abuses are here forbidden.  
Now because it is man's nature to seek treasure, and men cannot be broken from it, but they will have a treasure, Christ adds this commandment, in which he teacheth his servants in all ages, what to do in this case.  
But lay up treasures in heaven, etc. These words contain a commandment, informing us in our duty, and a reason of the same. Lay up, etc. As if he should have said, seeing your natural disposition is such, that you will, and must needs have a treasure, I will show you what you shall do, if you will be ruled by mine advise, and follow my counsel, you shall lay up treasure in heaven, because there neither moth nor canker can come to corrupt.  
Quest. Touching the commandment, it may be demanded, why Christ gave it to his Disciples, seeing it is not in the power of any creature to do this, no more then to save himself, but the beginning, progress, and end of salvation, is from God. Therefore why doth he propound the commandment in this form and tenure?  
Answer. It is an usual thing in the scriptures, to ascribe and attribute the work and effect of the principal cause to the Instrument, whereby a thing is effected. Thus in the last verse of Obadiah, Preachers are expressly called saviours. So 1. Tim. 4. 16. Paul saith: In doing this, thou shalt both save thyself, and them that hear thee. Yet salvation is the proper work of God alone: but because Preachers are Gods Instruments for the salvation of his people, therefore they are called saviours. So here to gather and lay up treasure in heaven, it is the work of God alone, it is not in the power of any man: nay, as much as in us lieth, we treasure up nothing but wrath. Rom. 2. And yet because we are instruments of it, it pleaseth God to ascribe his own work to us, who are but instruments, & that by his grace.  
Now they to whom the commandment is given, must be conceived as members of Christ, and instruments of God. That we may the better conceive of this commandment, and practise it, two points must be considered. First, what this treasure is. Secondly, how every one may lay it up for himself. Of these in order with reverence, for they are points of great weight and moment.  
The very main point of our salvation standeth in the practice of these.  
Consider what is erroneously counted to be this treasure, and then search the word, to find out the truth. The Papists have long abused the world with showing the false treasure: for they make it a common chest, in which is gathered and stored all the overplus of Christ's merits, and of the Saints merits of all ages. And this chest is in the Pope's custody; and he only hath the ordering & disposing; opening and shutting; giving out of indulgences & pardons, when, where, and to whom he listeth; and by this treasure he upholdeth and maintaineth his kingdom: hereby comes his riches and revenues. But this treasure is not good and currant, for it hath two defects.  
First, they make Christ his merits to be unsufficient. For if his passion must have an addition and supply from men, it is a poor treasure.  
Secondly, they make the merits of Saints deceased to be our merits, and that is not possible: for if men could merit, yet it should but be for themselves alone. All men are but private men in regard of salvation; and so their merits, if they were any, should be proper and personal.  
Thus you see their treasure is defective in a double respect: and therefore to let it pass, we are to renounce it, and leave it to them.  
Now let us with reverence come to consider, what is indeed the true treasure here meant and mentioned. It is the true God, to speak in few words, one God in three persons; Creator of all things, in whom all the treasures of happiness are to be found. Gen. 17. 1. I am God all sufficient. And Gen. 25. Thy exceeding great reward. And Psal. 16. A large & beautiful portion. And this is as much as if he had said; The Lord is my treasure: I will not stand long upon this, for men by light of nature have seen and said this. And S. Paul saith: God is all in all to the elect, Cor.  
But mark how he must be considered, that he may be our treasure.  
To this end we must conceive of God as he hath revealed himself to us in Christ: for God in Christ made manifest, is our treasure, and not otherwise without Christ. This the Gentiles never knew. Col. 2. 3. In him is the treasure of all wisdom and knowledge. There he is made the Church's treasure. And Coloss. 3. Our felicity and life eternal is hid with God in Christ. There he is made the treasure, fountain and storehouse of our eternal happiness. john. 1. john Baptist saith: Of his fullness we receive grace for grace. He makes Christ that treasure, whence we receive that grace which we have. And 2. Corinthians. 1. 31. Christ is our treasure, whence we receive our righteousness, wisdom, sanctification, and redemption.  
Therefore it remaineth, that GOD revealing himself in Christ, or God incarnate, or Christ, God and man, is the treasure of the Church.  
Now that he may be our treasure, we must consider him, as he is revealed and set forth unto us in his word and Sacraments: for so is he a treasure, and no otherwise. Therefore Christ crucified, dying, and rising again, is our treasure. Our treasure lieth all in his suffering, death and bloodshed: and for this cause we must so conceive of him, as crucified for our sins.  
Quest. Why is Christ called our treasure?  
He is the fountain of all true blessedness that is conveyed from God to man, and from him doth proceed all our felicity & happiness whatsoever. wouldst thou have remission of sins, & life eternal? wouldst thou have any temporal blessings, or comfort by them, or comfort in distress? Thou must have it from Christ crucified. The good things that come unto us, if they come not as from Christ, they are no blessings unto us. If he then be the fountain of all true happiness, he is the true treasure. Besides, or without him, there is none.  
In a word than remember this, that the treasure here spoken of, is God, revealing himself unto us in Christ, by whom he conveyeth all good things to us. And this is that which Christ aimeth at in this place.  
Now, having found what the true treasure is, let us see how every one of us may lay it up for ourselves, as we are here commanded. And that we may so do, some particular things are to be performed, insinuated in Math. 13. 44. you may read them there, where the kingdom of God is compared to a treasure hid in the field, etc. Concerning which, five things are to be noted. First, finding it. Secondly, the price or value of it. Thirdly, getting it. Fourthly, keeping it. Fiftly, using it.  
The first of these is necessary, for until it be found, we can neither value it, get it, keep it, nor use it. Therefore this is first to be done of us.  
We must find it before we can have it and enjoy it. It is called a hidden treasure, because the natural man cannot discern it, and the finding of it is, when God reveals it to men, and makes them feel that themselves stand in need of it. This is the right finding of it, when God makes a man in his conscience to feel the want of it, than he begins to seek that which he never saw before.  
Not every revealing of the treasure is a finding of it; for God enlightens men two ways.  
First, generally, whereby a man reading the word, is able to understand the meaning of it, and to conceive the general sense.  
But besides this, there is a second kind, when God makes a man to discern the word in his own soul and conscience, that is, a special and distinct kind of illumination, and it appertaineth unto few to be able to discern the power of the word in our own consciences. But when this is once wrought in us, then doth a man find this treasure. The outward senses cannot discern it, for it is hidden. And then it is found only, when men feel the want of it.  
This is a great blessing of God, and not common to all, nor to many: for our eyes are dazzled with the pomps, pleasures, and vanities of the world. Nay, they that are learned, are blinded with human wisdom. Not every one that can preach, hath found out this treasure. Men may have great gifts and yet want this, and fail in finding it, till they feel themselves to stand in need of Christ's righteousness. God hath hidden this from the wise and great ones often, and revealed it to the simple.  
Before we proceed any further, let us descend into our own hearts, and try whether we have yet found this treasure: for we may persuade ourselves amiss, as the jews, who have a vail before their eyes these many years. If we find that we acknowledge Christ to be the principal treasure, and that we want him, than we find him. But if our eyes be not opened, yet let us labour for it, for otherwise we can never get it, or have use of it, if we never find it. And the cause why there is so little joy in the word, and so little comfort and sweetness in the doctrine of the Gospel, is, because we never yet found the treasure which it speaketh of, & hath hidden in it.  
The second action to be performed is, when our hearts and eyes are enlightened, so that we have found it, then to estimate and prize it, for than it begins to be a treasure to us, when we prize it, as the man doth Matt. 13. 44. who valued it at more than all his goods. Nay, if a man had a whole world of wealth, all were nothing in comparison of this; this is more worth than all the world, or all things in the world. Philip. 3. Paul valued it at such a price, that he counted all things loss and dung, and no better in regard of Christ: mark what a high price he sets it at, all his good works were nothing to it.  
This second thing is necessary for all them that would lay up treasure in heaven. Therefore let us have a care of this duty, and learn to value Christ above all things whatsoever, how excellent soever they be. We have well profited in the School of Christ, and begin to make good proceedings, when we can prize this treasure at a due and true rate.  
To proceed. The Scripture doth reveal this treasure, therefore as this treasure must be valued above all: so this word which reveals it, must be preferred above all things, as David did, Psal. 119. It is better to him then much riches; yea, the finest gold of Ophir or India, was not comparable unto it. 
Can●  And Christ saith: His fruits are better than fine gold. Therefore this must be valued above all writings, for it showeth more than any other can do.  
It were to be wished therefore, that it had his due estimation and value amongst us. Many make but one truth, and it is all one with them, whether it be out of men's writings, or God's word. But they are far deceived: for the word of God alone is the truth, according to godliness, which doth discover the heavenly treasure, and it is to be honoured above all writings, though it be brought in earthen vessels.  
If we had learned to value this treasure, & the word which revealeth it, we should profit more for knowledge and obedience than we do; we would reverence it more, and rejoice in it more than we do, etc.  
When we have found it, and valued it, we must seek to get it, and make it our own: for so it is in that parable. We must use all means to purchase it to ourselves; for so the commandment is here: Lay up treasures for yourselves.  
That we may get it to ourselves, we must use such means as God hath appointed for this end, and they are these.  
First, we must hear the word with all care, diligence, and reverence, and mix it with faith.  
Secondly, we must receive the Sacraments with due preparation and reverence.  
Thirdly, we must pray earnestly and constantly with faith: and amongst all other means this especially must be used by us.  
The reasons hereof are these. The Word and Sacraments are God's hand, wherewith he gives this treasure unto us. And our faith showing itself in our prayers, is a hand whereby we receive it. God in his word doth offer it with his hand; and we by faith earnestly ask it, do receive it. By faith we make Christ's right to be ours, & also his obedience & merits; therefore use all these good means. First, of hearing the word. Secondly, of receiving the Sacraments. Thirdly, of prayer in faith. And be constant in these duties, and thou shalt have this treasure as thine own: for faith is the only means whereby we attain it.  
After that we have some testimony in our consciences, that we have gotten it, we must labour to assure ourselves of it.  
How must we do this?  
For this purpose read 1. Tim. 6. Charge the rich that they be not high minded, etc. Mark there how by liberality and bounty we are exhorted to lay a good foundation.  
What? must we be saved by our almsdeeds?  
No, this foundation is not laid in heaven, for that is our election which God layeth up there. But our foundation is our conscience, & that is by good works, by which, as by fruits, men may assure themselves, that eternal life appertaineth unto them. Works of mercy, done with simplicity & singleness of heart, are marks of the children of God, signs of true faith, and of the true treasure. For this cause Paul would have rich men to lay up a foundation in their consciences.  
Lastly, we must use it as a treasure, when we have done the four things before mentioned, then come to this. To this end divers duties are required at our hands, to be performed of us.  
First, we must have our conversation in heaven. If Christ be our treasure, than our affection, joy, comfort, our heart, mind: and all the whole man living on earth, must be in heaven. If Christ be thy treasure, and his blood and passion, than all thy heart, hope, joy and comfort is there. Therefore we must send up our hearts to heaven: otherwise he is not our treasure. If we will use him as our treasure, let all our care and joy be in, and for heaven.  
Secondly, we must turn earthly goods into heavenly treasure. How? why he that giveth to the poor, dareth unto the Lord: The Lord becomes a debtor to him, and borroweth of him for the poor. The poor is but the lords bailiff and messenger, whom he sends to the rich, and he returns a reward of heavenly treasure for it. Mark there how by giving alms to the Lords poor, we turn earthly blessings into heavenly. Luke. 12. 43. expressing these words, saith: Sell all that you have, and give to the poor: make yourselves purses which shall last for ever. When men do so, them they turn their temporal goods into heavenly treasure; and so men that have this world's goods, may by the blessing of God, make great increase of them.  
Thirdly, we must part with all for this; the best thing in the world must not be too dear, though it be our own blood and our life, we must part with them rather than with th●●. And when we are thus minded, than we carry ourselves to Christ, esteeming him as our treasure.  
When we esteem any thing above him, or prefer aught before him, he is not our treasure.  
Thus you see five duties, all necessary to be performed, that we may keep this commandment. And when by God's grace we are enabled to do these, than we shall obey and practise this commandment. Therefore let us remember them, and be careful to perform them so long as we live.  
And mark what will follow: If we can find it, and value it, etc. we will be content to endure whatsoever Gods hand shall lay upon us in body or soul, and never be dismayed, nor discouraged with any thing that befalls us. Nothing can daunt or discourage a man's heart, that hath this treasure, but they shall vanish all in time.  
Further, it will make that we shall never fear death nor judgement, all pains will be nothing, great comfort, ease, and contentation, shallbe to us so long as we live, if we can do thus.  
Now a word or two of the reason.  Where neither moth, etc. 
The reason is drawn from the certainty and unchangeableness of the treasure. Earthly riches are subject to worms and cankers; and if no canker can come to corrupt them, yet the thief will have them. But there is no canker, moth, nor thief, that can hurt Christ and his merits.  
Ob. Why? the highest heavens, the place of happiness should be free from that vanity and corruption, which the lower heavens and all other creatures be subject unto. All that we see over our heads, is subject to vanity, even the stars.  
Answer. To man by right of creation, belongeth the earth and the heavens, and they were all man's by creation, even the highest heavens, to the very firmament, by creation all were man's. They were made for him, and he was Lord of all. They were his palace, all saving God's throne. And when he fell, he was punished in all these creatures, but not in the highest heaven, because the right unto it is not by nature, but above nature, and is ours by right of redemption, and not by right of creation.  
Secondly, by Christ's death and passion they are made ours, and not by nature: but by grace only, and that after the fall. Therefore the heavens and the stars, and all creatures visible are subject to vanity and corruption.  
And so much of the commandment and the reason. I beseech you remember it, and learn it, and put it in practice both in life and death.  21. verse. For where your treasure is, there will your hearts be also. 
In the two verses next before going these words, Christ gave two commandments. First, what we should not do, and the reason of it. Secondly, what we should do, & a reason thereof. The first, a corruption & mutabilitate. The second, ab incorruptione & immutabilitate: Now he renders a common reason pertaining to both, and serves to confirm both, which is thus framed: Where your treasure is, there your hearts will be: But your heart must not be on earthly treasure, but on heavenly: Therefore lay not up treasure in earth, but in heaven.  
Now touching the words and the meaning of them.  
By treasure, understand things excellent and precious in our estimation, laid up for time to come, in which men place and put their principal joy and comfort, where your treasure is, that is your special joy and felicity. For so much the word treasure imports.  
By heart, understand the principal powers and actions of the soul, as the thoughts and affections, love, joy, fear, etc. yea, the labour, pains, study, care, and endeavour, all these are to be understood by this word heart.  
As if he should have said: Thus your treasure and heart are things joined together, and inseparable: therefore where your treasure is, there is also your care and study. For that which men judge to be their principal good and felicity, in seeking it, they spend all their pains and time.  
Now for our further edification, let us see what uses may be made of this reason. First, we learn here how to judge aright of our own hearts. Indeed it is a bottomless gulf, as jeremy saith, yet we may in some sort search it, and judge of it by this sentence. For an earthly treasure, and a carnal heart go together. And on the contrary part, a heavenly treasure, and a spiritual heart go together: These cannot be severed. Therefore look upon what you spend your thoughts and cares, and accordingly judge of yourselves, If upon earthly things your mind be set and fixed, than your heart is earthly and carnal, it is most certain, Christ hath given the sentence.  
If you plead, that it cannot be, because you hear the word, receive the Sacraments, and pray, etc. all this is nothing, if your mind and affection be in this world: you deceive yourselves, for where your heart is, there your treasure is. And contrary, if our principal thoughts and affections be in heaven, and our care be for that principally, than our heart is heavenly, and our treasure heavenly. And thus we may judge of ourselves, and search our hearts, whether they be carnal or spiritual.  
Secondly, hereby we may all try ourselves without deceit plainly, whether we have any portion in heaven, or no: for if our hearts be on the earth only or chiefly, all our portion is here, and none in heaven. The man, whose portion is in heaven, hath his heart and affections there. Though you profess Christ, though you hear the word, pray, receive the Sacraments, yet you may be deceived. Therefore look to this, for if thy heart be here, thou hast yet no treasure laid up in heaven.  
Thirdly, by this coupling of the heart and treasure, we learn that we must not regard this world & temporal life. Nay, we must despise it so far forth, as it may be done without hatred of a good blessing, & unthankfulness to God. For this life is a blessing of God, given us to prepare ourselves for a better. Therefore simply we are not to despise it, but in respect of heaven.  
And as we must not regard this life, so our meditation must be of heaven, and not of the earth: for heaven cannot be thy treasure, except thy heart be there. Therefore draw thy delight from worldly things, and wean it to heaven.  
So much for this verse.  
22. The light of the body is the eye: if then thine eye be single, thy whole body shall be light.  
23. But if thine eye be wicked, than all thy body shallbe dark. Wherefore if the light that is in thee be darkness, how great is that darkness?  
This part hath divers expositions. First, I will touch one of the principal, though I take it not to be the rightest, and then I will set down that which I take to be the best. And thirdly, I will show how this depends on those things that go before, which will then best appear, when the sense is made manifest.  
By single eye some understand a liberal mind. And by a wicked eye, an envious and covetous mind: and so they expound these words of envy and covetousness. And this exposition is to the purpose. And the words of good and evil eye will bear this sense: For Solomon puts the good eye for a liberal heart, & an evil eye for a covetous heart, proverbs, 22. Therefore this is a good sense, but not the proper meaning of this place, as I take it; because the single eye, and the light of the body, are put for one and the self-same thing:  
Now the light that is in us, is the understanding & judgement. Again, it is said here, that the eye is the light of the body. Now a liberal eye cannot be the light of the body for all actions, but for liberal actions only. Therefore though it be true, that the single eye is a liberal mind, and the evil eye a covetous mind, yet it is not proper to this place. Wherefore we must search further.  
The words be similes, and there be divers similes in them. The comparison is borrowed from a candle, which serves to lighten all that be in the house: so the eye serves to light all the body, and give direction to all the actions.  
If thine eye be single,] To the end of the 23. verse, there is a double Simile, which goeth thus: As a man that hath a good and clear sight in his bodily eye, can carry his body any way right, and keep it without wandering and stumbling: But if the bodily eye have any default or defect, if it be dim and corrupt, than a man cannot walk without falling or stumbling. Nay further, if a man have an eye, and it be blind, he cannot find one step of his way. In the same manner (saith Christ) if you have a mind to judge rightly, all is well; but if the judgement be corrupted, there is much darkness, many wants and faults. This is the plain comparison here used.  
To come to the words. The light of the body is the eye. These words are plain. If thine eye be single. Here understand the mind resembled by the bodily eye. The single eye is the mind, able to judge of things to be done, or not to be done, good or bad.  
The whole body shall be light,] That is, the whole life, For look, as the eye is to the body: so is the mind to the life.  
Bright,] That is, the whole course of our life shall be well ordered, if God give man a mind well disposed.  
But if thine eye be wicked,] That is, if the mind be corrupted, the judgement depraved, the understanding darkened, so that a man cannot rightly discern of things to be done, though there be some light remembrance.  
All thy body shall be dark,] That is, thy life will be full of sin and disorder. For therein stands the darkness, when the understanding is dimmed and darkened, there the life is out of order.  
If the light that is in thee be darkness,] That is, if the natural light of reason, understanding, and judgement, which is left after the fall, and which God hath put into every man.  
How great is that darkness?] That is, than there is no difference between the life of a man and a beast, when the light of natural reason is put out: so as there is no power of judgement or discerning, etc. This I take to be the truest and fittest exposition.  
Now having found the meaning, let us come to consider how this depends on the words going before. I take it, they depend as an answer to an objection: for the two former commandments are hard to flesh and blood, men cannot brook them. Therefore Christ before he leaves it, cuts off all the cavils which might be made against it.  
Quest. If treasure must be laid up in heaven, why do all the wisest men seek earthly treasure so much?  
Answer. The effect of the answer is this, we need not to marvel at it, for they want the gift of discerning, their eye is blind, and they cannot discern things that differ, earthly and heavenly. And so it comes to pass, that they omit the seeking of heavenly treasure.  
Here some things must be supplied by the reader's mind.  
Every man's eye is either a 

blind,  
corrupt,  
or single   eye  
1. The single eye befalls not all, but those only, to whom it is given of God. 2. The corrupt eye appertains to all. 3. And some by sin put out the light of nature: and hence it is, that men omit heavenly treasure.  
This I take to be the true and right meaning, and thus the dependence is in good order, giving us the main cause of covetousness, which is a blind eye: so that they cannot see to put difference between heavenly and earthly treasure.  
Here three things are to be considered, the single eye, the wicked eye, and the blind eye; with the fruits and effects of every one.  
The single eye is the light of the body; There is expressed and noted the single eye, with the fruits thereof, viz. to give light to all the body.  
The wicked eye makes the body dark. Of these in order, and first we will begin with the single eye. And that you may know what is meant hereby, I will describe it plainly.  
By single eye, understand the mind of a man endued with true and heavenly wisdom, for it is the single eye, the mind that hath this gift, which is enlightened with true wisdom. Then if we shall know what true wisdom is, we shall know what this eye is.  
Therefore touching wisdom, it is a gift of God in Christ, no common gift which every professor may have, but a special gift from God to them that are in Christ. 1. Corinthians. 1. 31. Christ is made of GOD to us wisdom, not only because he is the maker and author of wisdom, but also because he is the root from whence all our wisdom springs: we must be set to him and engrafted in him: we must be made bone of his bone, and flesh of his flesh. As his righteousness is made ours by imputation, and our holiness is from his holiness, as from the root: so our wisdom is from his wisdom, as the branch from the stock, and the fruit from the tree.  
This wisdom befalls not the devil and his angels, not all men, nor all Christians in name, but only those that are in Christ truly: for from his wisdom proceeds the true wisdom. So then we must conceive of it, that this wisdom is a gift of God to them that are in Christ.  
This spiritual wisdom hath two actions. First, to discern things that differ, Secondly, to discern one thing from an other spiritually.  
S. Paul prayeth that the Philippians may be enriched with knowledge, 
Phil. 1. 9  and sense, or judgement. What is this sense? that we might be able to discern things differing, and be sincere: Mark how he joined with knowledge, sense: that is, a gift of discerning good and bad: earthly and heavenly: what we must do, and what we must leave undone. We ought to have our senses exercised to discern good and evil: 
Heb. 5.  that is, we ought to be endued with the property of true wisdom, to have our senses enured to put difference between things good and evil.  
And this is the first point of heavenly wisdom, to put such a difference. As for example: He that is in Christ, and hath this spirit of discerning, he can discern the voice of his shepherd, and can put a difference between it, and all the voices of false shepherds.  
Again, by this men can distinguish between the water in Baptism, and other waters: between the bread and the wine on the Lord's table, and common bread and wine. And the discerning of these is by this gift of wisdom.  
Thirdly, by this the Church of God is able to discern of afflictios; between crosses and curses; chastisements & judgements. He can take the hand of God for a fatherly correction, and for no curse nor judgement: and he knows what use to make of them.  
Fourthly, by this gift the child of God can discern the things of God, namely, his own election, vocation, adoption, justification, etc. He can know them & perceive them, more or less. In a word, by this men are able to put a difference between earthly riches and heavenly treasure. He can discern the excellency of heavenly things above earthly, and put a plain difference between them, which the carnal man can not do. The spiritual man discerns all things truly; Virtue from vice; Heavenly things from earthly things, and so all other things whatsoever.  
here then, mark what is the first action and property of this wisdom, to discern things that differ.  
I add further this the Providence, Wisdom, and justice of God in all things, which the natural man cannot do. Hereby you see how excellent and necessary a thing this is, serving to many excellent uses.  
The second action, is to judge determine, & give sentence of things, what we must do, and what we must not do: what is good, and what is evil: what is heavenly and what is earthly.  
here one thing must be remembered. It is a principal point of wisdom, to determine what is the chief happiness of man, and the scope unto which all our life is to be directed. It is the love and favour of God in Christ: see examples of this judgement. Psalm. 4. 6. Many say who will show us any good, & c.? Mark there David's judgement of this matter, and how he differs from others. He determines that it is true happiness to be in the favour of God. So Paul cared for nothing but Christ crucified, showing what was his wisdom, when he came amongst the wisest of the world: 
1. Cor. 2. 2,  (viz) Christ crucified for the sins of the world. And indeed if a man had all the wisdom and policy in the earth, and fail in this; if he cannot determine where to place his happiness, and what is the scope of his life, his wisdom is but folly. Therefore remember, this is a principal point of true wisdom, to be able to judge of our true happiness, what it is, and the scope of our life. Thus you see the spiritual wisdom hath two actions, & what they be: (viz) First, to discern things that differ. Secondly, to discern onething from another spiritually.  
here, mark further, that a principal part of this wisdom is heavenly providence. When a man discerns what is the principal good: then cometh providence, and useth all means for the compassing of that principal good. She forecasteth all the ways and means to come unto it: without this our wisdom is not perfect.  
And thus you see what is meant by wisdom. It is a gift of God's spirit, to them that be in Christ, whereby they are enabled to discern of things that differ, & the scope of our life, & of true happiness: and withal to forethink and forecast all the means to come unto it. And the single eye, that is the single mind, which is able to discern of this wisdom.  
Now in the next place, mark the fruit of it: The whole body shall be light. That is, the whole life shallbe full of righteousness, & of good success. Prou. 8. 19 20. My fruit is better than gold and fined silver: I make a man walk in the ways of righteousness and the paths of judgement.  
To make some use of it considering this is thus here commended, we are first admonished to labour for this heavenly wisdom & single eye. The singular commendation of it, should be a spur and inducement to every one to seek for it. The commodity should move us to affect it above all.  
That you may the better do it, remember two things.  
First, that you get the beginning of this wisdom, that is, the fear of God, to reverence his Word, and to tremble at his presence: which you shall have if you lay the Word to your consciences, when you hear and read, never storm at it. When the whole man doth bow himself, the mind, conscience, and will, without replying & repining, raging or chafing, than we are gone a good way, and have made good beginnings & proceedings. When the word checketh us, crosseth & controlleth our faults, strive not against it, but obey it.  
Secondly, we must all close our eyes, the eyes of our mind, (I mean,) and suffer ourselves to be led in all things by the written Word, to be ordered and ruled by the Laws and commandements of God.  
Mark this point: For if we can practise this, we shall get true wisdom and happiness. Therefore give attendance to it in the whole course of your lives, and let the Lord overrule you by his Word. Read Psalm. 119. David's example is most excellent. By meditating in the Law, he became wiser than the ancient, and those that were his teachers. He passed them in wisdom, that were chief among men for wisdom, because he shut his own eyes and submitted himself to the regiment of the word. In a word, Remember to renounce thine affections, and to shut up thine eyes, & let the Lord perform his work in thee.  
Again, in that the single eye is here thus commended, we are taught to walk wisely, whereunto Paul in most of his Epistles exhorteth. And we walk wisely when we practise all things in wisdom, & that is done by remembering these four things following:  
First, the thing to be done, must be just.  
Secondly, the means of doing it, must be just also.  
Thirdly, we must keep our selves within the limits of our calling.  
Fourthly, we must do it with a single, honest and upright heart.  
And that these four may concur, we must have the written word to tell us every one of them. We must have the word to tell us, that the thing we are to do, is just. 2. That the means we use, is just also. 3. That we do keep ourselves within the limits of our calling. And 4. that we do it with a single, honest and upright heart. Then when our action is just, and the means just, the heart upright, and we within the compass of our calling, according to God's word, the action shallbe done in wisdom, so as it shall be praised and approved by God.  
Thirdly, in that this wisdom makes a man's light shine with righteousness, we are all taught to season our natural wisdom with spiritual wisdom.  
God hath given all men wisdom by nature, more or less. It is a gift of God to be commended: but that it may be holy and approved, and used well, it must be seasoned, and then natural wisdom joined with it, is good, and a blessing of God, and tends to the honour and glory of God.  
It is the sin of these days, that men of wisdom use natural wisdom without spiritual wisdom, whereby they fall into many sins and inconveniences, because they sever these.  
Fourthly, seeing this is so, let us have regard principally to this part of wisdom, which is concerning providence; after judgement, which is best how to forecast, how we may come by it. Consider Luke the 12. what was the rich man's fault, his riches increased, and he was provident to lay up his store: yet Christ calls him fool, because he wanted this heavenly wisdom. He could forecast for the enlarging of his barns, but not for his soul; he had no respect of it, nor regard of this spiritual wisdom and providence.  
It was the fault of the foolish virgins, therefore called foolish: they had some Oil and blazing Lamps, but they wanted sufficiency of Oil, because they wanted this providence.  
They had not a sufficient forecast of their salvation, and the means thereof. Though one had all the wisdom in the world, and fail in this, he were but a mad man. Mark the end of Achytophel; his wisdom was great, but yet nought, because he wanted the principal, viz. the fear of God, and therefore he hanged himself.  
Wherefore consider: There can be no wisdom, when we do not determine of the end and scope of our life. Let us now in the time of our life and days of grace and peace, forecast all the means of salvation, and never content ourselves, till all be accomplished.  
If we have all the learning in the world, it is nothing without this. Therefore above all things, let us set our hearts to seek it: for the want of it, makes men to seek nothing but earthly treasure, because they cannot discern things that differ. Wherefore now practise this providence, learn this wisdom: be not like the foolish Virgins: content not yourselves with outward profession. Be not like that rich man, that had no care nor forecast of his soul and salvation.  
Consider the end of our life: let this be the first and principal thing, for it is the principal part of heavenly wisdom.  23. But if thine eye be wicked, etc. 
Hitherto of the single eye: Now of the corrupt and wicked eye. As in handling the former, so in this I will consider: First, what is the wicked eye: Secondly, what is the fruit and effect thereof.  
The wicked eye is the mind and understanding, having some light, but darkened, dimmed, and corrupted by Adam's fall. That you may yet the better conceive what this wicked eye is, you must know that the mind is corrupted two ways, and in two respects.  
First, it hath lost the gift of discerning and judging and in this respect it is an evil eye, and mistakes one thing for an other; good for evil, and evil for good.  
And that the mind hath lost the gift of discerning in many things, appears thus: Many of us by nature know not God as we ought, nor ourselves. Touching God, it appears by divers reasons: we know naturally that there is a God, yet we cannot acknowledge the presence of God.  
Men naturally when they sin, fear not the presence of God, and that proves plainly, that the eye of the mind is an evil eye.  
Though by nature we know that there is a God, yet we acknowledge not his particular providence: we cannot discern it as we should, and it appears in this: that men naturally trust men before God, the creature, above the Creator, which showeth that we do not acknowledge a particular presence a for if we did, we would rather distrust men, and trust God.  
Though the conscience tell a man of the punishment of sin, yet the mind doth sooth and flatter us naturally, and telleth us we shall escape without due punishment, and so denies God's justice.  
We know that God must be worshipped, yet the mind cannot discern & judge of it: when we come by the light of nature to worship God, we turn God to an idol The natural man doth not perceive the things of God, that is the mind naturally knows them not, nor gives any approbation or consent unto them.  
Now as man cannot know God sufficiently by nature, so he cannot discern himself and his own sins. We have all this evil eye by nature, we can not perceive that we are dim and dark sighted, not blind.  
A man by nature cannot discern the vileness of sin, though the conscience can judge somewhat of it: yet the right judgement of sin the mind cannot perceive by nature, for if men could do this, they would not sin.  
We are not able by the natural eye of our understanding, to judge of our own frailty. Hence it is, that the aged man thinks he may yet live longer. Because the mind is corrupted, we cannot discern the frailness of our own eyes.  
We cannot judge aright of the scope of our own lives: but nature teacheth us to seek ourselves more than God, or our own good, more than his glory.  
The mind is unable to judge of our own happiness: for this is all the wisdom of man, to think that felicity doth consist in outward and earthly things, as riches, honour, etc. so that we account the rich happy, and the poor miserable.  
Therefore the first point is clear, that the mind hath lost the gift of judging and discerning.  
The second way that man is corrupt, is in obedience, That it is made subject to that which should be subject to it, namely, the flesh: Yea, it doth not only follow the flesh, but also the evil temptations of Satan, which are cast into it: The mind is ready to follow them, and therefore it is evil.  
It followeth the example of the world. And for these causes Christ calleth it an evil eye. First, because it wanteth judgement. Secondly, because it obeyeth that which it should rule.  
Totum corpus tenebrae,) Now he shows the fruit of it; which is, to make the whole body dark, that is, the whole life full of unrighteousness and darkness. Though the natural understanding have some light, yet it is an evil eye, it cannot discern in many things. And though it discern in many things, yet it obeyeth not, but followeth the will.  
Thus much of the meaning.  
Now of the instructions, which truly and naturally proceed from hence.  
First alway remember this, that Christ left somewhat to be supplied, namely, that this evil eye is in all men by nature, and that is the cause why men cannot discern: wherefore we are to labour to see and discern this wickedness of the eye in the mind.  
It is the first step to knowledge, to see that we cannot see, that we cannot judge and discern of heavenly things as we ought: we shall never know GOD aright nor ourselves, till we see that we cannot see.  
Also we must bewail this blindness, and tremble for it.  
The sense and apprehension of bodily darkness is grievous unto us, much more ought this.  
And as that, etc. so we ought to labour for the good eyesalve, that makes the blind eye to be a good eye, and this salve is nothing else but the word of God, applied by the spirit of God.  
When the holy Ghost opens the eyes of the understanding, than our eyes will be made single.  
Secondly, we are taught to amend a fault. We have here just occasion to rebuke a damnable fault, which is common here and every where, namely, that men content themselves with the light of nature: for by this evil eye, any man knoweth thus much; namely:  

1 That there is a God.  
2 That God is good, and merciful.  
3 That we must love him above all, and our neighbour as ourself.  
4 That we must live well.   
All this we know by nature.  
If a man were brought up in the wilderness he might know all this without a teacher: and yet herein stands all the knowledge that many have; but all this is nothing: wherefore content not yourselves with this. Think not yourselves good scholars in Christ's school, until you know more than this comes to.  
That it is not sufficient to know these things, it is manifest, because it is here called an evil eye, and makes the life full of darkness. For all this, if we do no more than this, with this we may perish, live in darkness, and die in darkness, and go to everlasting darkness.  
And though some plead, that Preachers can teach them no more than this, yet they deceive themselves grossly. Therefore remember this, with natural knowledge join spiritual knowledge: Put grace to nature, to help the blind eye: Add piety and supernatural knowledge to nature.  
For this cause have care to read and search the scriptures, that you may attain to more knowledge than you have by nature, if it be for nothing else, but to know God's commandments and promises: for that knowledge serves for nothing else, but to make a man without excuse, and not to save.  
This fault and sin is the fall and bane of many a soul, and brings them to hell: That men think themselves furnished sufficiently for salvation, if they have but a natural knowledge.  
Men content themselves with reformation, so far forth as nature teacheth: and look what nature teacheth, the very blind eye seeth.  
First, that God must be worshipped, the blind eye seeth and knoweth, but how he is to be worshipped, he cannot tell.  
Secondly, that we must love God, and live well, & deal justly, is known by nature, and this we content ourselves withal, even with evil conversation and natural reformation.  
But this is not enough, for the blind eye cannot teach us so much, and they learn it and know it, whose lives are nothing but darkness. Wherefore never content yourselves with natural reformation, for if you have no more, all your civil life is nothing but darkness before God, how faite soever it seem to men: but labour for a spiritual life, that thy heart may be renewed, and thy life reform, according to the Gospel.  
That this is necessary, it is plain, because Christ saith, the whole body is dark without it.  
The blind eye is not able to free it from darkness. Civility will never save thee, thou must perish with it.  
To proceed: We learn that we must not be wise in the matter of salvation for ourselves, and by ourselves.  
The Lord saith by Moses to the Israelites: Thou shalt not do that which is good in thine own eyes, but that which I command thee. Deut. 12.  
We must not take upon us to set down how we would be saved, and by what means, this way or that way, for we have but a blind eye. And yet this hath been, and is a common fault. The Turk with his religion: the jew his: and the Papist his: and there is no man, but he prescribes to himself a way of worshipping God, and how he will be saved. And by this the devil destroys many, because they will be wise by themselves, and to themselves. For example sake, it is the manner of wise men, to prescribe how they will be saved: they take it for a small matter to come to salvation, if they can but make a prayer at the end of their life. I speak of them which are not guided by the word: some by their works: and others by their faith: and all is one, for they understand nothing by faith, but their good intent and well meaning.  
Naturally and commonly men prescribe to themselves how they will be saved, & how they will worship God, and in using what means they will live and die: But they do ill. Wherefore in a word, be not wise to thyself in this for the matter of thy salvation. Let God be wise, be thou a fool: prescribe no religion to thyself: content thyself to be wise, according to the word; for by nature thou hast an evil eye, and this eye cannot show thee the way of life. Away therefore with this damnable practice.  
Lastly, our duty is to seek for a better eye, that is, the eye of faith, that which is wanting in this eye, may be supplied. And this is faith, by which we rest on the mercy & goodness of God, on his providence and protection in life and death. 
Heb. 11. 1. & 13.  This eye is able to see a far off, and to discern things that cannot otherwise be discerned, the evidence of things not seen: And the patriarchs saw the promises a far off. Let us all be careful to seek this eye of faith, without the which we cannot walk the way to everlasting life. So much of the second kind of eye.  
Now of the third eye briefly, according to the compass of the time. Wherefore if the light that is in thee, etc. This is the blind eye, yea stark blind, that hath no power to discern or judge: that is, to see what is meant by (light) natural knowledge of God, and justice, which is in the mind.  
It is further said, that if this light be darkness, it is only buried, so as there shall be no use of it, but it cannot be quite put out & extinguished. Some light of nature is remaining in the most wicked men, because conscience remaineth.  
Now here it is said to be none but darkness, because it may be buried, hid & covered, but not wholly put out. The veriest Atheist that lives, hath this light in him.  
This must be remembered for the understanding of these words, as it is plain in them that have a reprobate mind, they are as if they had no light of nature remaining, because it is buried.  
What is the cause that the light of nature is turned into darkness?  
The cause is in the will and affections of men, the desires and lusts of the heart: it is sin that puts out the light of nature, actual sin: the will and affections make men to sin against the light of nature, and against conscience, and so put out both, and bury them. This makes a man not to know that, which by nature he might know.  
Now see the fruit of it, Rom. 1. in most horrible and brutish sins upon the blind mind, and reprobate sense.  
The consideration of this point, that the understanding may be quite buried by actual sin, teacheth us to enter into an examination of ourselves. We have in us (even the best of us all) wretched, devilish, and damnable desires, such as would put out the light of nature in the understanding. This teacheth us to be vile in our own eyes, who have such vile hearts, that they can put out that light, which Adam's fall did not.  
Secondly, in that the will and affection blind the mind, dazzle and dim the light of our understanding, we learn to look to these principally, that they be mortified and brought in subjection, to the obedience of God's commandments, for now the case is altered. Before the fall, the mind ruled the will, but now the will overrules the mind. Therefore a special regard must be had of this: we must renounce our own wills and affections, they are those that bring the ruin of the soul and conscience. Therefore above all things, look to them, that they be tempered, ordered, and squared. It is best with men, when God breaketh them of their wills: for when they have their wills in all things of this life, they carry the whole man headlong like a wild and untamed colt.  
Though thou hadst all the wisdom, knowledge, and learning in the world; if thy will and affection be nought, they will cast a mist, a vail, and a cover or scarf over it, wherefore bring these into order and subjection, than a little understanding out of the word will give great light.  
Remember this: It is not knowledge principally that should be sought for, or the mind to be instructed, and no more: but the will and affection must especially be regarded: for from the heart comes life and death, salvation or damnation. There is the beginning of thy comfort or woe: for if they be out of order, they will master & overrule the understanding.  
Further, I gather hence, that the doctrine of salvation may be turned to darkness. If the light of nature, which is so deeply imprinted & engraven in the heart, then much more this. And this is plain, by experience of all them, which begin in the spirit, and end in the flesh, which are worldly & wicked.  
This could not be otherwise. See Heb. 3. 12. there is a most excellent place of scripture, which doth show how this light by little and little is put out, going back from the last to the first, there be five degrees.  

1 First, the deceitfulness of sin.  
2 Secondly, the hardness of the heart, when sin hath deceived.  
3 Thirdly, infidelity or incredulity, when the heart being hardened, is made unbelieving, which begins to doubt of the word, and to call the truth into question.  
4 Fourthly, the evil heart, when the Gospel begins to go to decay.  
5 Fiftly, falling from God, Apostasy. And so the light of nature, and of the Gospel, is put out.   
Then furthermore, there is declared, how we having received the light of the Gospel, may preserve it, namely, by observing and watching the lives of one an other; and by exhorting one an other.  
Quest. Lastly, if the light of nature may be turned into darkness, it may be demanded whether saving grace and faith may be lost? If the light of nature, which is so deeply imprinted in the heart, may be extinguished, why may not the grace of regeneration be lost?  
Answer. There is no grace of God considered in itself, but it may be lost: for it is a creature, and therefore changeable, because nothing is unchangeable but God: Wherefore if you consider faith and regeneration in their own nature, they are changeable, and may be lost; it cannot be denied, but in regard of the promise of God, to continue and preserve it to us, than it is unchangeable, and cannot be lost.  
God gave Adam grace, but it was changeable, he did determine to permit the fall: but now the gifts and graces of God are without repentance, and the man that is a believer, shall never be moved. Psal. 15.  
Though the nature of grace be such, that it may be lost, yet God gives the second grace to the first: and thereby it is made sure, that it shall not be moved or lost. The gates of hell shall not prevail against the Church.  
By reason hereof, upon this and such like promises it is, that faith is not lost, and not by any virtue, which it hath in itself, or by it own nature.  
Let this be the first answer.  
Secondly, as I said, this light of nature cannot be quite put out, but only buried: so faith may be buried, hidden, and driven into some corner, but it cannot be wholly put out, where it is once truly kindled.  
So much of the third eye. In which the light of nature seems to be quite put out, because it cannot discern at all, but takes evil for good, and good for evil: it seeth not so much, as there is a God, or that God is to be worshipped.  
Now to come to the very scope of these words, mark the end of them, why Christ used them. It was to show that men could not discern, when they seek for earthly riches before heavenly. And the evil eye, corrupt and blind by nature, is the cause why men cannot distinguish things that differ.  
From the scope one profitable admonition must be renewed, that is, to labour to attain the gift of discerning, to put a difference between earthly and heavenly things: therefore let us search the scripture, that we may have our eyes enlightened, and so see the right way to eternal life. For the want of this discerning is the cause of all disorder, and particularly of this disorder in preferring temporal and earthly things before eternal and heavenly. And by this you may walk with comfort and peace of conscience, the way to life eternal. Whereas without it, you wander in darkness all the days of your life.  24. No man can serve two masters: for either he shall hate the one and love the other, or else he shall lean to the one, and despise the other: ye cannot serve God and Mammon, or riches. 
We have heard of two commandments of Christ: first negative in the 19 verse: the second affirmative in the 20. verse: and afterward an objection answered in the 22. verse. now he removes another impediment.  
The former objection was this: If our treasure must be laid up in heaven, and not here on earth, it is marvel that so many lay up treasure here, and not in Heaven▪  
The answer hereof is: They have either a blind eye, or an evil eye, and so want the gift of discerning.  
Now in this verse he meets with an other objection, which the carnal wisdom of man makes commonly, and hath ever made against these commandments, and it is thus.  
Why may we not love and serve God, and serve Mammon too?  
Some men flatter and persuade themselves, that they may serve God, & yet set their hearts to seek riches too. And therefore they think, that they may seek earthly riches & heavenly riches both together; and that one doth not hinder an other, but that one may have both treasure in earth, and treasure in heaven. Here therefore Christ meets with this carnal conceit of natural men, and proves it to be impossible that one man should practise both these. Thus you see how this verse doth depend on the former, and this will the better appear, if we seek the true meaning of the words.  
No man can serve two masters, etc. It may seem at the first to be otherwise, for both in reason, and also by experience, one servant may serve two diverse masters, as we see one Factor may, and doth well serve diveser Merchant's: Therefore how can this be that Christ saith here?  
Some answer it thus: That the words must be conceived after this manner, as if he had said: Two diverse or contrary masters. As for example, when one shall say come, and an other shall say come not: when two masters are thus contrary & diverse in their minds and wills, one servant cannot serve both. And so these words carry a holy truth.  
But this clause of diverse and contrary is not expressed, therefore I say further, that this sentence was a common proverb among them. Now in a Proverb, if it be usually or generally true, though it hold not always, if it have effect ordinarily, it is enough. As no Prophet is honoured in his own country, that is, usually and commonly it is so: So this Proverb is true ordinarily. And thus this sentence must be understood as a familiar proverb, usual and common among the jews, which Christ taketh for the ground of his speech.  
Now it followeth: For either he shall hate the one,] that is, as he is a master, or in regard of his commandment: And he shall love the other,] in respect of his commandment, in that he doth embrace it and perform it. Or else he shall lean to the one,] This is an illustration of the former words: for it might be demanded: How shall he be known to love or hate them?  
The answer is thus: Love will cleave to the one, and contemn the other. That is, a servant is known to love his master in his commandment. First, if he cleave unto him. Secondly, if he give himself as a servant, to the obedience of his commandment.  
And he will despise the other,] That is, he will neglect his commandments. Thus he testifieth his love or hatred by omitting and neglecting: or by performing and practising the commandments enjoined him.  
Now the words that follow: You cannot serve God and Mammon, are the application of the argument: you cannot serve God and riches, treasure, profit, gain. A man cannot serve God, and give himself to get, and lay up riches.  
It is not said, you cannot serve God, and have riches, for Abraham, joseph, & job served God, and yet had riches: But thus, you cannot serve God, & serve riches; that is, give yourselves to seek them, and set your hearts upon them. Thus the sense and meaning is plain, and now the scope of the words will the better appear.  
The objection is this: Why may we not do both, viz. lay up treasure in heaven and in earth?  
The answer is: No man can serve two masters.  
But God and Mammon are two masters: therefore you cannot serve both these.  
The proposition is confirmed by a reason which is added. And thus you see the scope and the sense of this verse.  
Now see what doctrines naturally arise hence.  
First, it is to be marked, that Christ doth here set down what it is to serve God. A thing that every man speaks much of, yet a thing that few know, and fewer do practise: therefore in a word, it is this: To serve God, is to love him, and to cleave unto him, and he serveth God, that doth these two.  
For the first, every man will say that he loves God, and ever did. Well then, take heed you be not deceived: for God must be loved, not only as he is a bountiful Lord, but as he is a Master, and doth command us service, he must be loved in his word and commandments in his authority of commanding. The written word is his will and commandment, therein he prescribes what we should do, though he should never bestow benefits upon us, that we should love him because he is our Master.  
For the second part of God's service, it is to cleave unto him, whereby what is meant, you may see in the Parable of the prodigal son; He clave to a Farmer, that is, gave himself to his service.  
So here, to cleave unto God, is the resigning up of a man's self to serve God, and to obey him in every commandment: And to take heed that he suffer not himself to be drawn away from obeying any commandment, and believing any promise.  
This is done when we will not suffer ourselves to be separated from God, but yield obedience to his commandments. This is the right cleaving to God.  
chose, to disobey his commandments, is to hate God, & to despise him. Though no man will say he hates God, yet he that doth neglect his commandments, and gives himself to seek the things of this life, is a hater of God. He that is crooked in his way, despiseth God, let him protest what he will, If he do not cleave unto God by obedience to his commandments, he is a hater of God, & his utter enemy.  
The consideration of this part, serves to let you understand the great blindness of the world. For commonly if a man can but rehearse the Lords prayer, the ten commandments, and the Creed, howsoever he live, he serves God well enough. What gross ignorance, blindness, and superstition is this? The service of God is in obedience to his commandments, to cleave unto him as Abraham did, when God said: Thou shalt not kill, he obeyed. Again, when God said, Kill thy son, he obeyed.  
See them how this age abounds with Atheism in all places: for what is he that hateth God, and despiseth him, but an Atheist? Now all they that seek the things of this life so much, they are very Atheists, and no better, because they hate him and despise him.  
Atheism is a common sin of our time. The world is loved: Mammon embraced, God hated, and the Lord despised. I know that men will abhor this to be challenged for Atheists. But Christ hath given the sentence, that whosoever he be that doth not cleave unto him in obedience, doth despise and hate God, and what is that but Atheism? This is a mother sin, & the cause of many more.  
So much of the first point of the service of God.  
Secondly, Christ takes it for granted, that Mammon is a Lord: That riches is a God, and that men serve and obey him, As there is a true God and Master, by right of creation: so there is an other by reason of corruption: and that is riches, treasure, profit and gain. Of this he forewarns his disciples, because the danger is great.  
Question. How can this be, may some say?  
Answer. Riches in itself is a good creature of God, and therefore is not indeed a master. Only the wicked and wretched heart of man, sets up an Idol in the heart, in stead of the true God: And therefore covetousness is called Idolatry. 
Col 3.  Now it is made an Idol & a Master thus: Men esteem of riches as of their principal happiness: And it is the mind of man that makes the God: look where the heart is, there is the Lord and God.  
Secondly, it is the nature of man to trust in riches, and to love them more than God. Hence it is, that men are the servants of riches, whereof they should be masters. I will make it plain, that it cannot be denied.  
First, men lay aside the service of God, & neglect his worship for gain: what argues this, but that they account riches the principal good, about which they spend most time?  
Secondly, let a man have riches, and he is content exceedingly with the abundance that God gives him, he is at peace. Let the same man lose his goods, and all the promises in the Bible will not quiet him.  
Again, let him lose any part of his riches, & he will be more grieved and vexed, then for the loss of heaven, by breaking Gods commandments. What argues this, but that the hearts of men do honour riches as their God?  
Lastly, I appeal to all men's consciences. Is not every man more sharply set to gather earthly things, then to call upon God? Why all men can tell every one is more eager and earnest in seeking riches: So that we have as many Idols now as ever we had, and as many Idolaters: for every man sets up this Idol in his heart, and puts his trust in it. Therefore it is true which Christ takes for granted: That riches is a Lord.  
If any think themselves hardly dealt withal, that they should be accounted Mammonists and Idolaters serving riches▪ Let them consider the lives of men, what mean else the common oppressions, extortions, usuries, engrossing of necessaries? What do all these argue but this, that Mammon is a great Lord, and hath many servants and slaves, for all these are his attendants and retainers unto him?  
Further, what is the cause of a dearth in time of plenty? when God in mercy hath vouchsafed us plenty and store, what is the cause our dearth continues? but this, that Mammon is a great Lord.  
Mammon is the cause, gain and lucre. Let it be considered with reverence, when we have a made-famine by the wicked men, who are slaves and vassals of Mammon. There is no question, but the dearth in former years, which was caused by God's hand, was also increased by wicked men.  
All these things being laid together and considered, it is plain, that though all men would seem to embrace the Gospel, yet this is a common sin, men give themselves to serve Mammon. Indeed God hath his servants here and elsewhere, yet it is but an handful: The multitude are all Mammonites. Therefore this is a certain truth, and may well be taken for granted.  
Here therefore see the vile nature of man: He was made to be Lord of Mammon, & yet he is content to become his slave and vassal, though his state and condition be to be a Lord, yet thus he abaseth himself.  
Secondly, in that men are commonly slaves to Mammon, we learn an other lesson, which Christ teacheth us: We must learn to be faithful in the having, using, keeping, and dispensing of the wicked Mammon. It is a vile and a miserable thing for a man to subject himself to it, to become his slave and vassal.  
He that seeks to be rich, forsakes God. Remember it, for it is the principal point that Christ proves here. A man may have riches, and use them; and may live & die rich: but he may not seek to be rich, because than he forsakes God, when he sets his heart upon riches. I will make this more plain.  
In riches three things are to be considered. First, the getting. Secondly, the keeping. Thirdly, the spending.  
First, he that seeks to be rich in getting of goods, must needs use much lying, deceiving, and breaking the Sabbath.  
In keeping of them, if persecutioncome, he forsakes Christ, and denies the Gospel: and if any loss befall him, he will resort to the witch, wizard, soothsayer, conjuror, and ginger, and all to keep himself rich.  
Again, he can part with nothing to the poor, because he must be rich, therefore he cannot spare a penny. None shall get aught at his hands, they may starve at his door first, and all is because he will be rich: he hath set it down, and determined it with himself.  
Men have a mild & moderate opinion of covetousness: if a man be covetous, they will say he is a good honest man, but somewhat hard and near. But mark the sentence of Christ: Here these worldly persons are forsaken of God. So that it is no small fault (as the world takes it) for a man to be worldly.  
First, it is a renouncing of God himself, a practising of Atheism, therefore we must learn to think worse of these worldly persons.  
Secondly, it is the manner of men to make laws to themselves for the getting of riches: I will have an 100 or 200. or 300. or if he have a greater stock, a 200. or 2000 etc. and thus much lands, rents, and revenues, I must needs have it, I cannot live else. Take heed of this; make no such law to yourselves, for then follow all the practices that tend to the compassing of this resolution. It is a common practice among men, they will have thus much in stock, and thus much in revenues; whereas indeed, a little with God's blessing, is wealth enough.  
Thirdly, let every man be contented with that portion which God hath allotted him: evermore remember that godliness is great gain, if we be content. Therefore away with this covetous mind, and be content with God's good providence.  
The heart must not be divided between God and the creature: God must have all, or none: you cannot serve both; there is no parting of stakes, God to have one part, and Mammon the other. Many are deceived herein, who think they may part stakes, and give God one half, and the creature the other; nay, sin and Satan.  
The use of this is, to discover hypocrites. When men live in many sins, if they come to the Congregation, to hear and pray, and receive the Sacrament, though they lie and live in sin, they may be the servants of God for all that: as the drunkard, adulterer, etc. And so every man blesseth himself in his sin.  
Hence it is, that so many flatter themselves while they live in sin, against their own conscience: but they deceive themselves. If they serve the devil in any sin, they cannot serve God.  
Secondly, every servant of God is so far forth regenerate, renewed, and sanctified, that not one sin reigns in him, for than he must serve two masters. So many sins reigning in any man, so many Lords. This doctrine must be received, regarded, reverenced, & remembered.  
Thirdly, if the heart cannot be divided between God and the creature, let us all in the fear of God, worship God, serve him, and profess ourselves to be his servants, with our whole souls and bodies: for we cannot serve God and Mammon. God alone is to be served: therefore let every affection bow the knee to God: let the body and soul do their parts in this homage, so long as thou livest.  
Remember Rom. 6. The servant of God hath his fruit in holiness, and the end everlasting life.  
The Queen of Sheba pronounced the servants of Solomon happy, because they served such a Lord. How much more than are they happy, who in body and soul give themselves to the service of the living God?  
Ob. It will be said: I desire with all my heart to serve God, but the corruption of my nature makes me disobey and rebel against the commandments of God. The flesh makes me do that which I would not. When I would fain honour God, my corrupt nature makes me dishonour him. Some may thus complain, that their case is miserable, and they serve two masters.  
Answer. All that have grace must needs say thus, that their wicked nature doth carry them an other way, but they must stay their mind on this manner: When they fail in obedience, let them consider, whether they do it willingly, or against their wills. Thou wilt say unwillingly, and it grieves thee, and thou art displeased with thyself. Well, if thou canst say this, be of good courage, thou dost not serve two masters, though there be in thee two contraries, flesh and grace, yet they are not two masters. Therefore be not discouraged, for thou servest not both, thou servest God, and not the flesh. Nay, if thou fail in obedience, and be grieved for it, God doth accept thy will and endeavour for the deed.  
Remember this: for every child of God may say, I serve two masters, but it is against my will, and with grief of heart, with groaning under this bondage. Labour and endeavour to keep a good conscience, and then if thou fail, it is because thou art overruled and mastered. Walk in all the ways of God, and the wants and defects of thy nature, are all covered in the death of Christ, if thou dost thine endeavour to obey. Search the scripture, where the will of this master is set down; and when thou knowest what his will & commandments are, endeavour to obey them, and thou shalt be the servant of God. Thy service is a kingdom, it is a true liberty. But chose, serve Mammon, and thy end will be everlasting destruction in hell.  25. Therefore I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink: nor yet for your body, what ye shall put on. Is not the life more worth than meat? & the body than raiment? 
At the 19 verse Christ began to forbid covetousness; and because men are ready to make many excuses and objections, therefore Christ hath answered two before. Now he proceeds, and strikes at the root of covetousness, which is immoderate and inordinate care for the things of this life. And his intent is to remove that; yea, the distrustful care of things necessary: and this he doth to the end of the chapter: he labours to take away the cause of all covetousness.  
These words depend on the former, from the 19 verse, as I take it; and they are a conclusion of all the doctrine delivered before from the 19 verse, and not from the 24. only. In this manner, seeing they want a good eye, and the gift of wisdom & discerning: therefore, I say yet further to you, be not careful more than needs for things necessary. Thus these words depend on the former, and withal he meets with a conceit of carnal men: for men might say, they seek not treasure, but only things necessary. Thus might the covetous plead, and therefore Christ comes home to them, and saith: Be not careful with any immoderate or inordinate care, for so much as meat, drink and clothing, etc. So much shall suffice for the scope and coherence.  
Now let us consider the words, the sense, and the use of them.  
Therefore I say unto you,] In that Christ begins his commandment on this manner: (Therefore I say unto you, I that am your Master, on whom you depend for all heavenly instruction:) he doth prepare them to attention, and to a diligent marking of this commandment and instruction. And he useth this form of speech, to declare that the commandment following, is a weighty thing, and to be regarded and obeyed, and which if it be kept, covetousness cannot seize on us, and this is the substance and pith of all this doctrine. And this clause prefixed, must be a warning to us to mark the doctrine; Therefore let us see what it is.  
Be not careful] When he saith, be not careful what ye shall eat, etc. the commandment must be considered, lest it be mistaken, therefore the true sense is to be searched out.  
There be two kinds of care.  

First, a godly and honest care.  
Secondly, a distrustful care.   
The first is commended in divers places. 
Prou. 6.  Wisdom sends to the Ant, to learn diligence & providence in earthly things. And the place of Paul is well known: 
1. Tim. 6.  He that is not provident for himself and his, is worse than an Infidel. Where the holy Ghost commends unto us a provident care and circumspection, for the things of this life. Therefore there is a lawful care, and it is this: when men walk in their callings, and do the duties of it diligently, with good and upright dealing to every man, minding to seek no more than is necessary in the judgement of all men for this life.  
This is one principal point of this godly care.  
The second point (after we have used due diligence) is, to leave the success and issue to GOD, we must leave the disposing of our labours to the Lord: for it belongs to GOD, and is proper to him, to dispose of the success and event of our labours? we must not frame the success to ourselves how we will have it, but refer it and ourselves to God's good providence.  
Take Moses for an example: he was called to be a deliverer of the Israelites out of Egypt: He obeys Gods commandments, and comes when he is called, and goes when he is sent, and doth his endeavour to bring them from Egypt to Canaan: and though he had many crosses, yet he goes forward, and leaves the success to God, as we see, Exod. 14. when he was driven into such straits, that he had the Sea before him hills on the one side, and woods on the other, he saith: Fear not, but stand still, and behold the salvation of the Lord.  
So Abraham being commanded to sacrifice his son Isaac, obeys and goes about it: And when Isaac asked him where the sacrifice was, he saith: God will provide. Therefore in a word, the godly care is, when men do the works of their callings with diligence, leaving the success of their labours to God. This care is of the duty only, and not of the success; and this is not here condemned.  
But the second kind is a distrustful care, which doubteth of God's providence, when men do the works of their callings diligently: but so as they distrust God's providence, and dare not commend and commit the fruit and event thereof to God.  
This is a distrustful and an unlawful care. That you may the better conceive of it, it hath these fruits following.  
First, it oppresseth the heart with fear and grief: with fear of poverty and want, and so fills the heart with grief.  
Note secondly, when men keep not themselves to the word of God, and lawful means, but use unlawful means to get their livings with.  
Note thirdly, when men are so careful for the world, that they neglect prayer and the service of God in hearing the word, the heart is overladen and oppressed: and it argues that there is care not only for the duty, but for the success, which belongs to God: and thus you see what a distrustful care is.  
And this is the care that is here forbidden, when men distrust God, and use unlawful means to enrich themselves. It is a care that is joined with neglect of God's worship, and with grief and fear. For the Greek word doth signify such a care, as distracts the mind, divides it, and brings it into perplexity. So that it is as much as if he had said: Be not careful in such sort that your minds be troubled and perplexed. His meaning is not to forbid labour, or lawful care, for than he should speak against all callings.  
So much of the sense and meaning of this heavenly commandment.  
Now let us apply it to ourselves. That which is here forbidden, is the common sin of most men now: and it is not in a few, but it is a common and ordinary thing. It lurks in the heart, and shows itself in the life.  
One kind of ground receiveth the seed, but when it springs up, it is choked with worldly cares; and this is common among us, and therefore the world hath so little fruit. If we would examine ourselves what profit & proceedings we have made in Christ's school, we should see little fruit: for this immoderate care doth divide the heart, and distract the mind: worldly cares toss it and turn it, like the waves of the Sea.  
This is one argument of it, and an evident proof, that this sin is common.  
Secondly, there is no trade or calling, but it hath conveances of craft and deceit: though the practices of men be not commonly known, yet the thing is certainly true and manifest. He that hath but half an eye, may see into the abuses which are daily practised. And it is hard to find them that seem religious, to make conscience of this in their callings, and to avoid the common crafts. What argues this, but that our hearts are possessed with immoderate care? we depend not on God's providence, we dare not trust him with the success, we fear he will not give so good a blessing as we look for  
Now Christ gives us warning of this, & doth command us to take heed of it, that we have no distrustful care, so much as for things necessary.  
Question. What must we do then?  
Answer. Our duty is declared elsewhere. See a most excellent commandment, it is repeated by David, Ps. 55. and Ps. 37. 5. And by Solomon, Prou. 16. And by Peter. I is a most weighty instruction, and hath this sense: Walk in thy calling, do the duties of it diligently, truly, and justly: yet remember when thy labour is done, to commit the success unto God, leave the blessing to his providence. The meaning is not to forbid us to walk in our ways, and to practise the works of our calling: but only to teach us to leave the success to God. To make this more plain: put the case of any tradesman, he is to practise the works of his calling: as if it be to buy or sell, he may do it with diligence without wronging any: but the success must be referred to God, for that take no care, but leave all to him.  
The like commandment we have, Phil. 4. 6. Be not careful, etc., What then? But in all things let your prayers be made to God, with supplication and thanks giving. Mark there how care is opposed to prayer and thanks giving. All care is not forbidden there, but immoderate care only. We must be careful of our duties, but not of the success of our labours: For the blessing be not careful, but commend it to God.  
It is an excellent commandment to be remembered and practised of all men in all callings. It is the double care that is forbidden. Thus you see what you are to do in the compass of your callings.  
Quest. How can we do this? It is too hard a commandment, flesh and blood cannot keep it.  
Answer. Do but remember what blessed promises God hath made to them that obey him, and we cannot but make conscience to obey this. Some rise early, go late to bed, and yet are never the richer: 
Psal. 127. 1.  But God gives sleep to his beloved: such as obey him, shall have rest and sleep; they shall with quietness reap the fruit of their labours.  
The Lions shall be starved, 
Psal. 34. 10.  but they that fear God, shall lack nothing. Though the Lions use ravening, and get their prey by violence, yet they shall want, sooner than the children of God.  
If we had no more commandments in all the Bible but this, it should be sufficient to work this effect in us, after due labour and diligence used in our callings, to refer the success thereof unto God. We ought to trust God, and believe his promises, and not distrust his providence. If we will not trust God in these outward things, how shall we trust him in the keeping of our souls in time of temptation, and in death? Therefore commend all to God, and for the success, live by faith.  
Quest. How if all things go cross; and we find no blessing in our labours? may we not provide for ourselves?  
Answer. Cast thy care on the Lord, and he knoweth what is good for thee, better than thyself: wherefore if he deny thee that blessing which thou desirest, be content and obedient. For the servants of God to be crossed, it is better oftentimes than we are aware of.  
Good josias was puffed up with pride, and would needs fight with Pharaoh Necho, without any warrant, and it cost him his life for it. And good Ezechias likewise, in a pride showed the strangers his treasure, and was punished for it. Therefore if thou want any blessing, the best way is to pray for it, and to depend upon God, and if God see it to be good for thee, thou shalt obtain thy desire.  
So much of this main commandment, which is a commandment always to be remembered, and written in our hearts, and to be practised in our lives.  
Now one point further is to be marked, viz. how Christ distinguisheth between the life and the body: he makes the meat and drink to appertain to the life and soul, and apparel to the body: yet we know that the apparel is a means to preserve the life too, as well as meat and drink, and yet Christ concludes it, and that for just cause: for though in some countries the use of apparel be to cherish the body, and to continue life, yet the general and first use of it, is not for the life, but it respects a higher matter, it serves for the body itself. I say, in respect of a certain shame that is set upon it, the majesty of the body is lost, and the nakedness of it, is now a thing full of shame and confusion, and our apparel serves to cover this shame.  
So the proper and principal end of apparel is this, to cover the body in regard of the shame which befell us after the fall: yea, the truth is, we should be all covered, hands and face and all, if it were not for other necessary uses: in regard of which, we keep them bare and uncovered. And if that fall had not been, the naked body had been full of majesty.  
This point being considered, we must learn never to be puffed up in regard of our apparel: but rather to be abashed and confounded, so oft as we put it on, or look upon it; for it is nothing but a badge to cover the shame of our bodies with: therefore it is as great a madness for any to be puffed up because of their apparel, as it were for a prisoner to be proud of the bolts on his legs, the brand on his hand, or the hole in his care: Therefore we must learn to think of our sin, when we look on our apparel, and to be abashed, abased and humbled in remembrance of it.  
We must express all the graces and gifts of God that be in us, so much as we can, even in our apparel; as sobriety, temperance, frugality, & such like: they are to be declared in the very garments. So much of that point.  
Now it followeth: Is not the life more worth, etc. After he had given a most excellent commandment, to the end it may not go without his effect, he enforceth it with divers arguments of weight. First, saying: Is not the life more worth than meat? etc. The reason stands thus: The life is more excellent than meat and drink, and the body is better than the apparel.  
Now God gives the life and the body, and doth preserve them: therefore he will much more give food and apparel.  
The reason is taken from the creation. He that is a Creator, will preserve his work.  
In this reason Christ teacheth us how we should make use of our creation: by a consideration of it, we must learn to come to a confidence of God's providence, and to trust in him for all the things of this life: for he will preserve his workmanship.  
job in the beginning of his tenth Chapter, persuades himself that the Lord will not destroy him, because he is the workmanship of his hands, he makes that an argument, Mark what use he makes of his very creation. Commend yourselves to God, as to a faithful Creator, saith S. Peter. 1. Pet. 4. Mark that he calls God a faithful Creator, and for that cause we must commend ourselves unto him.  
We see also by common experience, that no man is so tender and careful for any thing as is the workman: therefore in this respect, we are to put our trust in God. Hath God given us life and a body, and will he not give us food and raiment? It cannot be. Thus God teacheth us his providence by the creation, and confidence in it.  26 Behold the fowls of the heaven: for they sow not, neither reap, nor carry into the barns: yet your heavenly father feedeth them. Are ye not much better than they? 
here is a second reason of the commandment. Be not careful for such necessaries, for if God feed the fowls, much more will he do you.  
The Proposition is confirmed thus: Because you have means, and they have none. Again, you are better than they, for you are God's children, and so are not they: therefore if he feed them, much more will he do you. A very good reason, which may induce all men to obey the commandment, for it is a very sensible reason, and may easily be understood of all.  
Before he proposeth his reason, he bids us behold them, that is, to look upon them wisely, with consideration, for so the word signifieth. Here is a general duty to be learned: namely, to consider the works of God, for this may be said of all the creatures. Behold them. The duty therefore is to mark them, and to view them well, that we in them may see the wisdom, goodness, mercy, justice, and providence of God. Solomon gives the same lesson, 
Eccles. 7. 15  to consider the works of God.  
God made one creature after an other severally in 6. days, and rested the 7. and sanctified it. One cause was, that men might consider severally of these works of God. Our rest must be consecrated to the consideration of the works of God▪ The heaven is compared to a great book, which all may read. Ps. 19 And so we may say of all the creatures, so many creatures as there be in the world, so many books, wherein we may read sensibly & distinctly, the power, wisdom, & goodness of God. Therefore we ought to look upon them, and even to spell them out, till we can read them perfectly. Now what is the thing to be looked upon in them? They sow not, nei-neither reap. They have not that care for meat and drink which we have. Men do this and that, sow & reap by God's commandment, & their labour is approved. The birds do not so much, they take no care at all.  
How then do they live?  
The young ravens cry to God for food, 
job. 39  and the lions seek to him, 
Psal. 104.  & the eyes of all things look up to him. 
Psal. 145.   
How can this be? can the unreasonable creatures do so? It cannot be.  
That which the holy Ghost saith, hath his sense, meaning, and force: for they do not use prayer indeed as men do, but that which men do by prayer, they do the same in their kind by a natural instinct, imprinted in them by their creation. They seek the food that God hath ordained for them, and rest contented with his providence, and so they call upon God and depend on him: and therefore the holy Ghost hath of purpose used these phrases, to show how they content themselves with God's providence.  
Here mark one point: The creatures are subject to vanity & corruption by the sin of man, and yet they come nearer the first state than man, and the order of nature remains in them: for this is their part by order of creation, and it is to be seen in them to this day. But man is fallen from the order set in his creation, even in these temporal things, whether we regard the getting or the keeping, or the dispending of them: men are grown to a distrustful care, against the will and providence of God.  
This point is to be marked, that the other creatures keep the order of nature in this thing & man doth not: which showeth that man is more vile than base creatures, and more corrupt than they: for they keep the law of nature. This serves to humble us, and to make us think basely of ourselves, who have not in us by nature, that good which they have. Yet your heavenvly father feedeth them.] here be excellent points set down, which I will but touch. First, here is a reason why we ought to rest on God's providence: and afterward a way showed, whereby we may do it.  
There be two kinds of promises in the word.  
1 First of spiritual and eternal things.  
2 Secondly, of corporal, temporal, and external things.  
Now how may we put our trust in God for these temporal things?  
Thus: we must take hold of the main promise of salvation, and reconciliation with God in Christ: and when we are resolved of that, than we shall begin to believe the promises of temporal things, and rest upon the goodness of God. So that if you would know how to put your trust in GOD for these things, you must first labour for this, to be assured by faith, that you are the children of God, and reconciled in Christ. This is the right way & the ground of all, to believe our adoption & reconciliation, and where this is not, there can be no true trust in his providence, so much as for a bit of bread.  
Further, mark here a special & particular providence of God. The birds provide nothing for themselves and therefore in all reason they should perish in winter: yet daily experience showeth this, that they are both fatter and in better liking in winter. This argues, that there is a God that doth feed them, and a particular providence which tends upon the least foul and brings it meat in winter.  
This is a sensible persuasion to all God's servants, that God will send them food and raiment: for can it be possible, that God should feed the fowls, and neglect his children?  
Again, this serves not to bolster up any man's idleness & negligence, that will neither reap nor sow: but to teach us, that when all means fail, we must rest upon God.  
In a word; we must learn here to be like God, to be merciful as he is merciful: he is a saviour of all, specially of them that believe. This was never more needful to be learned then now, when men make themselves rich, even with the blood of the poor. If we be God's children, we must be like him.  27 Which of you by taking care, is able to add one cubit unto his stature? 
We have heard the commandment in the 25. verse, and two reasons of it: First, If God give life and the body, much more food and raiment: Secondly, If he feed the fowls, much more will he feed you. Now followeth a third reason to move us to obey the commandment. The words are propounded by way of interrogation: And it is the manner of the holy Ghost, to affirm or deny something, and that more effectually under the form of an Interrogation. And this is all one, as if he had said: There is not one of you, that by taking care, can add one cubit unto his stature.  
The cubit here mentioned, is a certain kind of measure borrowed from a man's arm, which is the length from the bowing of the arm or elbow, to the end of the longest finger, about which length, we are commonly when we come into the world. So that the meaning is this: As God makes a man a cubit long at the first, and afterwards adds many cubits one after another to his stature: so man himself cannot by all his care increase his stature one cubit: nay, all the cunning, wit, labour, & industry of man, is not able to add any thing to his stature, because it is the proper work of God, and of the same nature with the work of the creation.  
After a thing is created, to make it grow and increase, is a work that proceeds from the same power, by which it was created. Therefore, as none but God doth or can create the body: so it is God alone that increaseth the stature, and adds length, and makes it grow from stature to stature. And so this is a reason from the like. As man by taking care cannot increase his stature one cubit, no nor any thing at all, as it is in Luke: So he cannot by taking care increase his worldly state, or better it.  
This is the sum and substance of this reason, and it is very forcible and effectual, to make us use moderate care, and to move us to put away distrustful care, so much as for necessaries. For we can no more increase our maintenance by taking care, than we can increase our stature by it, which is impossible to any creature.  
And so much for the sense of this verse.  
Now let us see what doctrines and instructions arise from the words: All our labour, care, and industry, is altogether vain & unprofitable, considered a part from the blessing of God and his providence. Ps. 127. All the pains that men take for the things of this life, is but lost labour without God's blessing, the planter and waterer is nothing. 
1. Cor. 3.  If such excellent men as they were, that were the founders of the Church, laboured in vain without God's blessing, much more we.  
This is the first point which teacheth us one special duty, always to commend our labours to God by prayer, to offer them up to him, that he may bless them: because without this, all our care and labour is in vain.  
Secondly, as God by his decree & counsel set down what shall be every man's stature: so he hath set down in his decree, what shall be every man's success and worldly state, good or bad, better or worse. God hath decreed it, & set it down, and it is unchangeable, as a man's stature is when he is come to his full height.  
This conclusion Christ would teach us, here we cannot make our worldly state better or worse, as we will: we cannot be high or low at our pleasure; but we must have that stature and state which God hath appointed. Look what success he hath appointed shall be, and must be: we cannot alter it by carking and caring.  
This serves to teach us to depend upon God, and to rest upon him in our lawful labours, for the success of them.  
This overthrows diverse fond opinions.  
First, that by art and skill a man may prolong his natural life, and make a supply when he is come to his end. This is false: for if a man cannot make himself higher, nor alter his stature, he cannot enlarge his life: for of the two, that were the easier, viz. to increase his stature, rather than to lengthen his life beyond the natural period. Therefore man cannot do this by all his Art or wit. He cannot piece out his life, and refrain his spirit as Ecclesiastes speaketh. The soul and the body must be separated.  
Indeed Art may preserve life till his natural end, but when that is come, no Art can prolong it.  
Secondly, the opinion that Witches and Sorcerers can transform themselves, and pass through keye-holes, is false. If they cannot do this, viz. add one cubit to their stature, much less can they do that. If they cannot add so much to their stature, how can they change and abolish nature? If they cannot increase nature, they cannot change it into an other kind.  
Though Satan hath many illusions, yet he cannot by all his skill, turn a man's body into a beasts.  
And it is a forgery, to say that nabuchadnezzer's body was changed into a beasts; but only he had a frenzy, and became like a beast.  
Thirdly, they are deceived, and deceive, that say they can by Art turn base metals into better, as brass into gold; a creature of one kind into an other. If this be not possible, viz. to add one cubit, etc., no more is that.  
Likewise we must remember, that all these things are the work of the Creator, and a man can no more do them, than he can increase his own stature, which he can never do. If this be so, that we cannot add, etc. then it is false which the Papists teach, that a man may be glorified and justified, and increase his glory in heaven by his works. He cannot do it, for it requires a greater power to increase glory in heaven, then to increase the stature of the body. As it is the work of God to give stature, and to increase it: so it is his work to give glory, and to increase it. And if men cannot do that which is less in nature; how shall they do that, which is above nature?  28 And why care you for raiment? Learn how the Lilies of the field do grow. They are not wearied, neither spin. 
The meaning is, and do not care for raiment: the interrogation still having the force of a Negation, or Prohibition. And here he repeats the commandment before delivered in the 25. verse. Yet not altogether, but by piece-meal, he parts it and proves it, and urgeth it point by point.  
What should be his meaning to take this course in handling this heavenly doctrine?  
He shows himself here to be the Doctor of the Church, and proves himself a faithful teacher: Therefore not content only to propound his doctrine, (lest it should take no fruit or profit in the hearers,) he urgeth it point by point, that by this means he may set an edge upon it, and make it take place in the hearts of his hearers, that it may be engraven there, and be effectual.  
And this is the duty of all that are enjoined to teach. viz. to be careful to deliver the will of God, and then be careful that it may be remembered.  
The father is commanded to whet his child, as the soldier doth sharpen his sword, that it may enter into the body of the enemy.  
This is the duty of every one, to whom it belongs to teach others, whether they be ministers, masters, or fathers, every teacher hath his duty enjoined him. First, to teach the will of God. Secondly, to set it on an edge.  
So here Christ gives example, and teacheth by his own practice. First, he commands, than he confirms, and urgeth it by piece-meal: and then he repeats the commandment divers times. So much for the manner and form of teaching. Now let us come to the words, as they lie in order.  
And why care you for raiment? etc. These words must have the same exposition that the 25. verse had, where this doctrine was propounded in general.  
There is a moderate care for raiment, which is not here forbidden; but the other, that is, the inordinate & immoderate care: and it may be conceived diversly.  
First, care for raiment is then inordinate, when men care not only for apparel necessary, but for abundance and superfluity, for that which is more than necessary. As, when men desire always to be in the fashion, and to change their apparel as the fashion changeth. They are carried with an ungodly care.  
Secondly, when men care for costly apparel, beyond their degree, state, and ability: that is also inordinate care for apparel. Example of this also is risen in our time, when every ordinary man desires to be fine in apparel, and no man is content with that which is decent and fit for his calling. But the Tradesman, his care is to be appareled like the Gentleman: the Gentleman like the Knight: the Knight like the Noble man. And thus every person affects the apparel of a higher state. Yea, every servant (so the times are now) spends the greatest part of his wages, yea, and more than his wages comes to, in apparel.  
Thirdly, when much time is spent in the curious appareling of the body, as though we could mend the form of our bodies, and as if the Lord had not done his part sufficiently. The time and pains might be much better employed & spent in matters of salvation.  
Now, to come to the point: Christ forbids not here a moderate care for raiment, but the inordinate care to provide apparel superfluous, sumptuous and curious, which is joined with the misspending of much time, and money, beyond our estate and ability.  
Now (as I said before) this inordinate and immoderate care is the common sin of these times in all places: this is manifest, and cannot be denied. Therefore let us all remember and reverence this commandment, and take heed, that we be not careful inordinately for raiment.  
Now he comes to confirm the commandment by a fourth reason, set down in this 28. verse, and in the 29. and the 30. verses: Learn how the Lilies grow, etc. The reason is worthy and excellent, though it be borrowed from sensible things, and thus it is framed: If God clothe Lilies, much more will he do you, etc.  
The first part is confirmed in the 30. verse thus: The Lilies and so all the herbs of the field, are ordained for man's use, and for the furnace: Therefore man is more excellent than they are.  
Then if he clothe them, much more will he clothe you; for they are made for your use.  
The second part is thus; contained in the 28. and 29. verses: They are clouthed more gorgeously than Solomon. Nay, it is added that God doth this: for he speaks it of the herbs of the field, (not of the garden) which are not dressed by man.  
Again: They labour not: That is, they themselves are not the causes of it: it is not man, nor the herb itself, but God alone that clothes it. And he adds, that they are clothed more than Solomon was in all his royalty. The conclusion therefore followeth: If God so clothe them, much more you, and that with a check, Oligopistoi, Oyee of little faith.  
Thus you see the fourth reason, which doth contain many notable instructions. Now to the words.  
Learn of the Lilies,] When he saith this, he maketh the Lilies and every herb to be a schoolmaster unto us, he sends us unto them to learn. And though we be the scholars of Christ, yet we must not think scorn to learn of them which grow without the hand of man, or any labour of their own. And this he doth for special causes.  
For first, that creature in the field doth more obey God in it kind than man doth; and that the holy Ghost doth often testify, Esay. 1. Hear o heavens, and hearken, etc. And Ezechiel spoke to the mountains. And the Prophet that was sent to reprove jeroboam; when he came where jeroboam was, he leaves him, and cries to the Altar to hear him.  
All this is to show that these unreasonable and unsensible creatures, if they had that reason that man hath, would be more obedient and careful than man is of his duty. Therefore to check man's rebellion, the Prophets called upon these things, when men would not bear them; and this is the cause why Christ sends men here to the Lilies of the field.  
The second reason of this is, because we do not learn the good things which the creature can teach us. Though we have them, see them, and use them daily, yet we do not learn all that of God which nature teacheth: wherefore for good cause we are sent to them to learn. That which may be learned of the wisdom, power, providence, mercy, justice, and goodness of God, is manifested in them, & yet we mark it not. For this cause Christ knowing our want and behaviour, saith thus: Learn of the Lilies, etc.  
This serves to check us, who do not learn so many good things of God, as these creatures can teach. How then shall we learn the doctrine of salvation? So much for this point that Christ saith: Learn of the Lilies, and by learning consider.  
Now what is the thing to be learned of the Lilies? How they grow. This is the point to be learned and considered. They grow, though they labour not nor spin: and Solomon himself was not clothed like one of these. And it is a thing worth the marking; for in the winter they are buried in the earth, & appear no more than if they should never be seen: And yet in the Spring time of the year, they grow up with stalks, leaves, flowers, and goodly colours. Now the point to be marked, is this: How all this comes to pass.  
They themselves do nothing, neither doth man any thing to make them grow. What is it then that makes them grow?  
The cause is the word of creation, which was given out by the Creator in the beginning, to the herbs: Let the earth bring forth herb and tree. By virtue of that commandment then delivered to the earth, the earth now though it be frozen in the winter, covered with snow, and hardened with frost, as though there should never be any hope for the Lily, or other herbs to grow, yet it brings forth all in the Spring, and that with beautiful colours, and all by virtue of God's commandment. In the same manner (to come to the point) God hath given a word of providence over his servants, that if they trust in him, he will provide them necessaries, all necessaries whatsoever. So as there shall be nothing wanting that is necessary, if they trust in him.  
This word is certain, set down, and as unchangeable as the word of creation. If men believe it, they shall have meat, drink, and cloth, as certainly as the flowers and herbs, and grass, come out of the earth.  
This is the point here offered to our consideration. They grow by the virtue of God's word in the creation, & so they should do to the end of the world. So in the matter of providence, trust in God, and walk in the compass of thy calling, and doubt not the issue.  
If there were no more reasons to persuade us to a moderate care for necessaries, this one sensible reason, borrowed from the Lilies, were sufficient.  
When he saith: They labour not, etc. his meaning is not by their example to maintain idleness, or to neglect our calling, but to teach us, that when all helps fail us, walking in our calling, and having done what we can, without our default God's blessing shall not be wanting, we shall have meats, drink, and cloth, though all means fail us: And for this end these words are set down  29. Yet I say unto you, that even Solomon in all his royalty, was not arrayed like one of these. 
Herein one special amplification is to be marked. They are clothed by God, and that more gloriously than Solomon himself was: 
1. Kin. 3 13.  yet Solomon had promises of great honour and glory without his seeking: for he desired but wisdom, yet with wisdom God promised him honour. For all this Christ saith of the Lilies, that Solomon was not clothed like them, and he speaks not of some one, but of every one, and of the Lilies of the field too, not of the garden: And every one of them is clothed more gloriously than Solomon was, when he was in his chiefest glory.  
First, this serves to check and control us for our pride in apparel, and to teach us that we ought not to be so curious in attiring ourselves: for when we have done all we can, we cannot match one of these flowers, but they will go beyond us. Why then should we puff up ourselves in regard of our apparel, when as the least herb in the field is more gay? What cloth in whiteness comes near the Lily? What purple like the Violet? And what crimson or scarlet is like divers other flowers? Art may do much, but it cannot match nature. Do what we can, the herbs will go beyond us. And if it be so, why are we so proud of our apparel? The herb which thou treadest under thy feet, and puttest into the furnace, is finer than thou art.  
I nunc, effert, quòd pulchro incedis amictu,  
Te longè superat fertile gra●um agri.  
The second use is, to teach us that all our pomp is but vain: for what is more frail than the herb, which is to day in the field, and to morrow is cut down? So the whole nature of man is frail and brittle, as Paul saith: All the glory and pomp of this world is vain and passeth away, subject to change and alteration.  
And yet when Christ speaks this of Salomon's glory, and makes it inferior to the herb, preferring this before that, he condemns not Salomon's glory; for it was promised him & given him by God. And the word, though it condemn curiosity and superfluity of apparel, yet it condemns not gorgeous apparel in Princes and great personages. The pomp in apparel is not simply condemned in the word: 
Gen. 41. loseph. Act. 23.  for joseph refused not the ring and fine garment: And whereas Luke saith of Agrippa and Bernice, that they came with much pomp, the words may be taken as well in good part as ill.  30. Wherefore if God so clothe the grass of the field, which is to day, to morrow is cast into the Oven, shall he not do much more unto you? O ye of little faith. 
In these words Christ abaseth the creatures in regard of man, & the difference between man and the herbs is in these things.  
First, they serve for man's use: Therefore they are inferior to him, they serve for the making of his fire, and the heating of his furnace.  
Secondly, the herb is to day, and hath a being; to morrow it hath no being, but ceaseth to be an herb? so frail and vain is the creature that excels man in glory. But man hath a being to day, and his being continueth.  
The trees and herbs have a kind of life and soul, as men have; but there is a great difference: for their souls are mortal, and arise from the matter whereof the plant is made: but the soul of man is immortal, be it of the righteous or the unrighteous.  
The difference is plain in Genesis, where God commands the earth to bring forth herbs and trees, with life and substance.  
But when he made man, the earth brought not forth his soul, but God breathed into him a living soul. As for the souls of beasts & plants, whether they be qualities or substances, it is not known, but they perish & are corruptible, and they cease to be that they were. But it is not so with man, for when he dies, he ceaseth not to be a man: a dead man is a man still, though not a living man, and his soul shall be reunited to his body, yea the body that is dead and lieth in the grave, is united to Christ, as well as the soul, and by virtue thereof it shall rise again. I speak now of the righteous especially, and therefore dead Abraham is Abraham still. Now it is not so with the other creatures: The herb or tree being burnt, ceaseth to be an herb or tree: But man when he dies (because he is in the covenant) he is still a man, for he that is once in the covenant, is in it for ever: and the virtue of the covenant shall be as effectual to raise the servant of God to glory, as the word of creation is effectual to bring the creature out of the earth. Therefore the diversity & difference is to advance man above the creature.  Shall he not do much more unto you, O ye of little faith? 
These words were spoken to all the Disciples and other hearers: wherein (for our further edification) these two circumstances are to be considered, First, the persons rebuked: Secondly, the causes why they are rebuked.  
The people are the Disciples, when Christ speaks thus to his Disciples, 
Oligopistoi.  o ye of little faith: he doth not rebuke them simply for want of faith, but because their wicked unbelief was more, and the distrust of God's mercy and providence greater than their faith and belief: so that not the want of faith, but the smallness of it is here rebuked.  
here observe, that besides the full persuasion which is the highest degree of faith, there is a lower degree and a lesser measure, which is here called the lesser faith.  
And this little faith is not here condemned, but the unbelief that goes with it, for this little faith in them, was a true faith: and Christ confessed before, that God was their father. And it is a true faith that brings a man to the little adoption, it brought them into that state, that they had God for their father, and they were his children.  
Objection Considering that in the Disciples & others, that their unbelief was more than their faith: their faith cannot save them, the sin being greater than their grace.  
Answer. Faith doth not save any, because it is perfect, but because it resteth on God's mercy: and though a man's unbelief be greater than his faith, yet it will not condemn him, if he do bewail it, and use means diligently, that it may increase.  
This first point of doctrine is to be remembered, because every child of God cannot attain to Abraham's faith, and to a full persuasion: And therefore all such as have but the beginning of faith, must not be discouraged: for thou mayst be the child of God with thy little faith, if thou bewail it, and be diligent to attain to strong faith. Endless & unspeakable is the mercy of God in this behalf, he pardoneth manifold doubtings, distrust and unbelief, to them that bewail it, and desire to increase in faith.  
Secondly, the cause why Christ reproves his own disciples thus sharply, is because they did not believe in God for raiment. As if he had said: Because you believe not this, therefore you are to be blamed, as having little faith, and therefore he calls them thus: because they did not believe in God for meat, drink, and cloth.  
Here a second point of doctrine is to be observed, that true saving faith doth not only apprehend God's mercy for life eternal; but 〈◊〉 for the temporal blessings of this life. The very same faith whereby remission of sins and life eternal is apprehended, lays hold on temporal blessings. This must not seem strange: for (to make it plain) there be two kinds of blessings promised in the scriptures, viz. principal, and less principal. The principal is Christ, God and man: the redeemer of mankind, with righteousness and life eternal in him. This is the main & principal blessing. Now upon this there follow blessings less principal, which are also promised as well as the principal, and these are meat, drink, clothing, health, etc. and these are promised us so far forth, as they are for our good: In Christ, and by Christ, all these are promised.  
To this purpose Paul saith: All the premises in him, 
2. Cor. 1.  are yea, and Amen. Not only remission of sins, is yea, and Amen, that is, a thing granted and accomplished, but all other temporal blessings. This being so, now mark what follows. When true faith lays hold on the main and principal blessing, then withal it apprehends all other temporal blessings necessary. They are all apprehended in, and with the principal.  
It is said of Abraham, 
Rom. 4.  that by his very justifying faith, he did believe that God would give him a son, when he was an hundredth years old. It was not a diverse faith.  
Noah by the same faith, 
Heb. 11.  whereby he was saved, believed that he should be preserved and his household, in the flood. In like manner, by one and the same faith we believe our reconciliation with God in Christ, & remission of sins; and that God will give us necessaries, meat, drink, cloth; one and the same faith lays hold first on the main and principal promise, and then on the less principal. This point must be marked, and this point remembered; first mercy, than providence; first the principal blessing, and then the temporal.  
Every man saith, he looks to be saved by faith, when he dies, and it is well. But we must add this, we must live by faith too, we must lead our lives by the same faith, by which we look to be saved after this life: and we must depend on God's providence as certainly for these necessaries, as we do upon his mercy for our salvation: we must not live by sense or reason, but by faith. How this is to be done, you shall see afterward. It is impossible for us to be saved by faith when we die, if we do not live by faith. He that cannot cast himself upon God's providence for the necessaries of this life, can much less cast himself on God's mercy, for the salvation of his soul. So much for the second point.  
Thirdly, Christ gives us here a note and mark whereby we may try our faith, whether it be a saving faith or no; true or feigned; great or little. For he gives us to understand, that the more men are distracted with worldly cares, the less is their faith. And the reason is plain: The more men's care is, the less their trust is in God's providence: And the less their trust is in God's providence, the less faith in his mercy for their salvation. So that where worldly care bears rule, there is no faith in God's providence. As long as men be in prosperity, they think they have great faith: but in poverty and affliction their faith is tried: for then commonly the heart is swallowed up with grief and fear▪ He that cannot rest on God's providence for the things of this life, how shall he rest on God's mercy in the pains of death; And thus much of the reproof.  31. Therefore take no thought saying; What shall we eat? or what shall we drink? or wherewith shall we be clothed? 
These words are a repetition of the commandment delivered in the 25. verse, and here the commandment is the second time repeated. Once before it was repeated. The causes of this repetition are divers. One I have declared before; and that was, that he might set an edge upon the commandment, and make it take place in their hearts. Secondly, that they might learn their duties how they ought to confirm their faith: for as Christ urgeth it by a repetition, so men must by meditating upon it the oftener increase their faith.  
Faith is wrought in the heart, as the print of a seal in the wax, or as a vision or revelation in the night, where the man doth nothing: but faith is wrought by these means ordinary, viz. the word read, heard, preached, or meditated.  
Further, that these means may be effectual, there must be a motion in us, whereby we must strive against doubting, distrust, and unbelief, & therefore we are often to urge the commandment to ourselves, and exercise ourselves in it, and apply it: strive & struggle, wrestle & labour for this end that we may more constantly and heartily apply the promises of mercy and providence to ourselves. This is the second cause of the repetition, that we may master our unbelief, by striving and labouring.  
You must do that which you can do by nature and grace; that is, come to the assemblies, and endeavour to put away unbelief, and by this means you shall increase in faith.  
So much for the repetition of the commandment: Now to the words.  
Therefore take no thought, etc. These words tend to this end, not to breed idleness or carelessness in any: but as I declared in the 25. verse. Therefore I will show you how far forth we may care for the things of this life, and where it must end:  
First, it goeth thus far: Every man must have a care to do the good and profitable duties of his calling, with diligence and painfulness: from that care Christ frees no man, therefore every man must consider, what be the duties of his calling, and the most necessary works, and these he must have a care to perform.  
Secondly, a man may have care to provide for himself and his, such things as be necessary: that is, meat, drink, & cloth: For these a man may; nay, he must have a care, so much as is necessary in the judgement of any: this care is not condemned.  
After this, he must give place to God's providence, and God must have his work. The blessing and success of all his labour must be left to God. And then in the neck of these two cares comes faith, that God will give a necessary blessing. Where care ends, there faith begins. We must not care for the blessings and success of our labours, but refer that to the providence of God. If God give more than is necessary, we must be the more thankful: But if he withhold his blessings, we must not live by care, but by faith.  
Thus far we may care, and no further: And this hath been the practice of all God's servants.  
The distrustful care is that, which is here forbidden, when men take all care upon themselves, and vex themselves, so as they are fit for nothing, no not for the service of God, but only to care. And it is care that tears the heart, and distracts it, and makes a man unmeet for any thing else, but only to care.  
This is the thought which Christ condemns, when we vex, grieve, and consume ourselves day and night with care for the world. And this is the common sin of our time.  
This care doth possess and poison the hearts of many, and it appears by experience.  
For what care is that which breaks your sleep, and awakes you at all hours of the night? And what care is that which cometh first into your hearts in the morning when you rise? And when the whole day is at an end, consider with yourselves, what is the thing you have most thought of, or altogether, whereon hath all your care been? Look back, and see if it hath not been for the world, all the day long, from the morning till the evening. The care for the world takes the first place, and fills up the whole day. Why? This can never be but a distrustful care; and yet this is the ordinary and common care, therefore Christ speaks this to us all: you may care for necessaries, but live by faith, & be content with God's good will and pleasure. Let this commandment take place in your hearts, and let care be joined with faith, and so lead your lives.  
Saying: What shall we eat, etc.  
Now Christ doth describe this care by the fruits and effects: for these be the speeches of them that be possessed with worldly care, especially of them that have great charges and mean living, or which suffer great losses; then men make such questions: but how shall we maintain ourselves? How shall we live? And thus you see how Christ condemns not all care, but that which is joined with distrust, when men complain and murmur, as if there were no God nor providence. These speeches are condemned, as proceeding from distrust and unbelief: And good reason, for they are complaints of Gods dealing towards us: we ought to shut our mouths in this respect, and take heed how we murmur against God.  
When Aaron had both his sons burnt, 
Leuit. 3.  he comes to Moses, and would needs know the cause; and when he heard it was Gods doing, he held his peace: The place is worth the marking. Likewise David saith: I held my tongue and said nothing, 
Psal. 39 9  for it was thy doing, 
Esay. 30. 15.  Lord. Our confidence is in peace and strength; that is, a man hath confidence in God, when he complaineth not. Therefore this is our duty, never to complain of God's providence, be the judgement never so grievous that befalls us. We must learn of the servants of God to hold our tongues, and with peace and quietness to submit ourselves to God, when we are distressed and afflicted, when we lose our living or friends: 
Note this.  for these are sinful speeches, speeches that bewray distrust, unbelief, discontent, and impatiency.  32. (For after all these things seek the Gentiles) for your heavenly Father knoweth that ye have need of all these things. 
Here is a fifth reason: For after all these, etc. Therefore take no thought. These words are a new reason, to move us to flee all such care. The practice of the Gentiles must be shunned; but this is a practice of the Gentiles: Therefore it must be shunned.  
The words have a further sense than the translation importeth: for it is thus, They seek with all their might, they set themselves or give themselves to seek them▪ For the seeking of these necessaries is not a fault, but the giving of ourselves to seek them with all our power. Then we sin, when we do so: for they set their hearts to seek them, all their care is for them: So much the words import: you are a peculiar people of God, and therefore you must not conform yourselves unto the Gentiles.  
Quest. What is the cause the Gentiles do so?  
Answer. All the Nations of the world before Christ, besides the jews, knew not God: only here and there some one man that was a Prophet, excepted. All the rest knew not God, no providence, nor any other life but this: now if the Gentiles did thus because they knew not God, it followeth, that universal grace is but a fancy, and a mere device of man's brain: for the Gentiles before Christ's incarnation, knew not the true God, but were without God: How then could they have grace, which is a gift to be able to believe, if they would. If they failed in the knowledge of life eternal, and God's providence, how was it possible that they should have this gift? Indeed in divers Countries that were near the jews, some lived as the jews did, and got some knowledge of God: But the countries that were far off, had no knowledge of God, therefore there was no common grace given them all.  
Secondly, Christ shows here, that they which set themselves to seek riches and worldly blessings, they are as Gentiles, and have not learned the principles of religion, though they come to Church, hear the Word, and receive the Sacraments, yet they are but as Paynims. They make themselves their own God, and they see no providence. They are Christians in show, but Gentiles in deed, even as the Turks are, for they have not learned the foundations of religion, by faith to rest on God's providence. This reason alone might move us to a moderate care for the temporal things.  
Now mark the ground of this reason: The Church of God is a peculiar people, therefore they must not be like the Gentiles in evil things: and in good things they must be better than they. Then mark and consider what a shame it is for the people of our time: for the very main sins of the Gentiles, are risen amongst us: as drunkenness, oppression, usury, slandering, engrossing of the necessary commodities of this life: and these sins be as common amongst us, as they are amongst the Infidels. It is a shame for us that are separated from them in profession, and bear the name of Christians, to live in the same sins. Nay, in regard of oppression and cruelty, there was never more found among the Heathen. The poorer sort die for want of relief: Hardhearted men get their living by God's judgements, and fill their purses then, and take the vantage of his judgements, when he sends them for our sins.  
Though Christ himself say in the person of the poor, I am hungry and cold, etc. yet few or none have the bowels of compassion, to feed & clothe him in his members. Well, remember we are a chosen people, and therefore must not be like the Gentiles.  For your heavenly Father knoweth, etc. 
You have a Father in heaven, and he knows your need. This is an answer to an objection. For some might say: what may we not care for things needful? These are things needful. Christ answers no. Though they be necessary, yet you must have no distrustful care: your heavenly Father knoweth best what and how much of these temporal blessings are needful for you. A most excellent reason, and alone sufficient.  
If this be so, we ought to content ourselves in every state of life, and use a moderate care: yea, we ought to be as well content with sickness (when God sends it) as with health, and give thanks alike for both. We have a Father in heaven, when he sends sickness, he knows it is better for us then health. So when we are in poverty, we ought as well to be content, as with health: for our Father knoweth this to be more for our good, than plenty and abundance.  
This aught also to make us content even when we lie a dying, and yielding up the ghost: for our Father seeth it to be for our good, when we die, that we should live no longer. So in any judgement of God, whatsoever it be, this aught to content us, that we have a Father, and he knows what is good for us.  
Therefore be it whatsoever it will be that God sends, it is good in the wisdom of our Father, though not in our carnal reason. Wherefore remember this, for it will serve to pacify us. For what is the cause we are so impatient in adversity and sickness? but because we do not remember this. Therefore hold this by faith, that we have a Father in heaven, & he knoweth in his wisdom what is good for us, better than we ourselves: and in this faith and persuasion let us live and die, and learn to be content in every estate.  33. But first seek the kingdom of God and his righteousness, and all these things shallbe ministered unto you. 
Hitherto hath been showed what care is to be eschewed: Now followeth the care to be used. And this verse hath two parts, viz. A commandment or an exhortation, and a promise. I will speak first of the meaning and then of the instructions.  
The commandment is two fold: First, Seek the kingdom of God: Secondly, his righteousness, viz. the righteousness of God.  
To seek the kingdom of God, is nothing else but to have a care to get it, to labour and endeavour to obtain it: seek this first, this is above all things whatsoever, have a care of this.  
What is meant here by the kingdom of God?  
It signifieth a state and condition of certain men which are in the favour of God in Christ, and have right to life eternal by Christ.  
This very state is called in the scriptures the kingdom of God and of heaven; and this kingdom is only one. There be not two distinct kingdoms of God, but only one perfect and complete kingdom, yet it hath divers degrees, viz. First, of grace. Secondly, of glory.  
The kingdom of Grace is that in which a man is ruled by God's word and spirit, and that is the first step and entrance into the kingdom of glory.  
The kingdom of glory is to have fellowship with the Trinity after this life. Now both these degrees are here understood by the kingdom of God.  
It is further added: And his righteousness,] The second thing that is to be sought for above all, and before all other things whatsoever, is the righteousness of God, whereby he makes us righteous.  
Some have read it thus: And the righteousness thereof: But the words will not bear the translation: it must be as it is, and no otherwise, viz. The righteousness of God. And this is added for a weighty cause: for God's kingdom stands in righteousness.  
God then reigns in the heart of men, and sets up his kingdom there, when he enables them to serve God in righteousness, & then men are Gods subjects, and therefore these words are an excellent exposition of the former, when God justifieth a sinner by the obedience of Christ, and enables him to obey God's commandments▪ This righteousness Paul speaketh of, Rom. 1. 18. 2. Cor. 5. 21. He that knew no sin, was made sin for us, that we might be made the righteousness of God. & 1. Cor. 1. 3. In all these and other places, the righteousness of God is nothing else, but the obedience of Christ, God, and man, which he performed in our behalf in his sufferings and fulfilling the law.  
This is the righteousness of God, and is so termed in the scriptures, and is indeed the groundwork and substance of the kingdom.  
Now it is so called for divers causes.  
First, because it is given of God freely, and man cannot get it, neither by nature nor grace.  
There is a civil righteousness which men have by nature, and a religiousness before men, which is of grace, but this is neither of them, it is out of the reach of nature and grace, and therefore it is called God's righteousness, as a gift freely given of God.  
Secondly, because at the day of judgement God will approve of it, and accept it as a perfect satisfaction of his law, and nothing else is answerable to the rigour of the law, and therefore it is also thus called, because it is a righteousness, which may be opposed to the justice of God in the last judgement.  
Thirdly, the obedience of Christ, is called God's righteousness, because he is such a person as is both God & man: The son of the father is God as the father: and though this obedience were performed in the manhood, yet it was performed by a person that was both God and man: and in respect of that person it is so called.  
Adam's righteousness was in himself, and he lost it: therefore now our righteousness is in Christ, who is God, and therefore it is called God's righteousness. 1. Cor. 1. 30.  
Now how is this obedience made ours? or how shall we come by it?  
By imputation: for God is content to accept it for us. And here we must further understand sanctification to be joined with it; for it must not be separated from the fruits thereof. These go together, justification, sanctification, and regeneration. At the same time that we are justified, the heart is renewed, changed, and sanctified, whereby we are enabled to serve God in righteousness and holiness. The sense than is this: let all your care be to get this kingdom, to serve God in holiness and righteousness all the days of your lives. This is the meaning of these words. Now follow the instructions.  
Hence it is to be gathered plainly, that we are all out of God's kingdom by nature, and we are in the devils kingdom: for what need we to seek it, if we were not out of it by nature? 2. Cor. 4. 4. Satan is called the God of this world, that is, of the greatest part of mankind. And he is called the Prince of this world, joh. 12. 31. Now he is so termed, because men by nature are his slaves, and have their hearts tied and chained, so as they can do nothing but his will. See Ephes. 2. 3. Children of wrath; and the devil works in the children of disobedience. The reason is plain: when men cannot be content, but refuse to be under God, and in his kingdom, he leaves them to the devil, that he may reign and rule in their hearts; and the truth of this we show in the course of our lives.  
Though men wear the livery of Christ, yet in heart they do homage to the devil. We hear the Word, and receive the Sacraments, but when it comes to obedience of the commandments, when we are to put our necks under Christ's yoke, we make light account of it. And the very performance of moral duties is counted and called niceness, preciseness, and curiousness. What is this in effect, but as if men should say to Christ: Depart from us, we will not have this man to reign over us. It is a grievous and a fearful sin, and such as argues, that although we profess ourselves to be Christ's servants, yet are we Satan's vassals.  
If a man labour to draw them from their unlawful pleasures and profits, they will not spare to speak it with open mouth; Depart from us, we will none of thy ways, as the wicked man is brought in speaking in job. 21. 14. Therefore it is not without just cause, that Christ makes this exhortation here, saying: First seek.  
Secondly, we are taught here an excellent point, never to be forgotten: for it is the principal point, and it is this: our principal care must be to win the kingdom of heaven; That is the point which Christ shoots at, I need not stand to prove it, for this one commandment declares it, the words are plain: therefore I beseech you embrace this commandment, and obey it, and let this be our principal care now and ever till death.  
You will say; How shall we do this? How shall we learn to practise it? That you may do it, three things must be remembered. 
1. Come.  First, you must come to the place, where this kingdom is to be found. 
2. Enter.  Secondly, when you are come thither, you must enter into it. 
3. wait.  Thirdly, you must wait for the possession of it. Touching the first, when men cannot find the kingdom of God in all places, there be set and certain places in which it is to be found. God hath appointed public assemblies and a public ministry, in which the doctrine of reconciliation and salvation is delivered. And these be the places where this kingdom is to be found: and these be the means whereby it is attained.  
In the Gospel the kingdom of heaven is thus taken often, especially Math. 13. The very ministry of the word, and the dispensation of the doctrine of salvation, is called the kingdom of God, because it is the only means, by which God doth give this kingdom, and offer it.  
In the Canticles the Church asketh Christ where his kingdom is: And he answers by the shepherds tents. Therefore we must come to hear the word, and labour to profit by it, because it is the sole and solemn means, by which God gives his kingdom. And you must take heed how you neglect this duty, because you know not when the Lord will open your hearts, & not only offer, but give you this kingdme.  
The second duty is to enter into it; for it is not enough to come where God's kingdom is, & to have the kingdom of God amongst us, as the pharisees had when Christ preached; but we must go one step further and enter into it, for till we enter, we shall never have benefit by it.  
How shall we enter? Math. 18. Except ye be changed, and become as little babes, ye cannot enter. That a man may enter, he must become like a little child. Now the manner of a child is this: The child of a Prince, without any disdain or affectation of superiority, will play with a poor man's child.  
That is the property of children, and so must we become children, begin to be displeased with ourselves, lay aside all self-love, and self-liking. We are never capable of the kingdom of God, till we cast down ourselves, and see that we are traitors and rebels against God, we cannot come to God's kingdom before.  
And to this purpose Christ saith to Nicodemus, Except a man be borne a new of water, 
Ioh 33.  and of the spirit, he cannot see the kingdom of God. This regeneration is, when we are changed, not in the substance of body or soul, but when the devils Image is defaced, and we are sanctified in our minds and thoughts, wills and affections, and in all our actions.  
Now then, that we may enter into God's kingdom, we must be humbled like little children: and when a man begins to be regenerated and converted, than he begins to enter into the kingdom of God, and not when he dies, as many think.  
Now a man must always after show himself to be entered, by holiness and righteousness, and by duties of love and mercy, and that is the reason of this addition (And his righteousness) and by that we declare ourselves to be of God's kingdom, and to belong unto it, for that stands in righteousness. The question being, Who shall dwell in God's kingdom? The answer is; He that worketh righteousness. Psal. 15.  
The third thing to be done for the obtaining of God's kingdom, is to wait for the possession, and that is never given till the day of death. And this waiting is performed, when a man converted & regenerated, hath a care to keep faith and a good conscience till death. He that doth thus, waits for the kingdom of God: as joseph of Arimathea is said to have done. Luke 23. 51.  
Now than we see how the kingdom of GOD is to be sought for: it is by doing these three things: First, by coming into the place where this kingdom is to be found: Secondly, by entering into it: And thirdly, by waiting for the possession of it. These are to be distinguished one from an other? Now let me renew my exhortation: Let your principal care be to perform these duties, & to practise these three things so long as you live: for in the kingdom of God stands all your happiness, joy, peace, felicity, and blessings: out of it, is nothing but grief, woe and horror unspeakable. All joy and comfort whatsoever can be wished or thought of, is in the kingdom of grace and glory. Therefore if you desire happiness, let your care be for these things: for out of this kingdom, there is nothing but misery, and the wrath of God hangs over every one that is not in it, every hour he is in danger of God's heavy judgements. Oh fearful state! oh wretched people that fear it not!  
Wherefore to conclude, that we may escape the plagues and punishments of the damned, and have the comforts of the subjects of this kingdom, let this be the main and principal care to be of this kingdom, and to live in it: for if you live out it, still eternal woe will befall you.  
Let this heavenly doctrine take place in all your hearts, and do not flatter and sooth yourselves, persuading yourselves that if you lead a civil life, and come to Church, all is well, and you are safe. For mark, the kingdom of God is like a City, and it hath his suburbs and sundry gates. The first gate is the ministry of the word; when you are come so far, than you are in the suburbs: but yet you are not in the city: All sorts of men come thus far, both good and bad.  
But there is a second gate, and that is when a man is regenerated and converted, than he first sets his foot within the city: All before is but the suburbs, and may be performed of hypocrites: Only the children of God pass this gate. Therefore content not yourselves to hear the Word, and receive the Sacraments, and to be counted Christians, for all this is nothing more than the hypocrites may do: but labour to become new creatures, that you may be freedenisons in the kingdom of heaven, and then indeed we seek the kingdom of God aright, when we strive to enter in at this gate. Thus much of the duty commanded, which I will repeat, because it is a matter of weight: First seek the kingdom of God and his righteousness. This must be the principal care of all persons whatsoever, young or old, high or low, to come within this kingdom.  
Here is then a just rebuke for worldlings who do the contrary, and set the cart before the horse. Now a little of the promise, which is a most worthy and heavenly promise. And all these things shall be ministered unto you. The Greek word is very significant, & the translation hath not expressed all the sense. It is borrowed from bargayners, but especially from sellers of wares. When men have made a bargain, especially of any great quantity, commonly the seller will give some overplus, and additament for amends, for the further contentment of the buyer: so let us seek the kingdom of God, and all temporal blessings shall be added as an overplus and amends, to the full contentment of all our hearts.  
Besides, the word signifieth, that they shall be cast or flung, or added, as an overplus and an increase besides the kingdom. Here you see a most heavenly promise, which is to be considered of with all reverence.  
Quest. How can this be true, seeing we read of many worthy servants of God, which have been starved & pined, and destitute of garments, whereof divers examples might be brought; but one or two shall serve. Paul saith it of himself. 2. Cor. 11. And the holy Ghost, Hebr. 11. of all Christians.  
All the promises of temporal blessings must be understood with this exception, unless it please God to prove us, and try our faith and patience, and exercise and chastise us by want. Thus much concerning the exposition and meaning: Now follow the instructions.  
This shows us the right way to get wealth and all temporal blessings whatsoever, therefore mark it; for Christ the fountain of wisdom hath taught it. The right way commended by Christ, is above all things to seek the kingdom of God, to seek to be governed by God's spirit, and to serve him in holiness and righteousness: This is the right way, and none other, therefore let every one mark it.  
And the reason is plain: The kingdom of God is the principal good of man: meat, drink, and cloth, and such like, are but dependences which appertain unto it, this is the principal. Therefore he that would obtain these, and have good success with them, should first seek Gods kingdom: for these are entailed together. When the Ark was in the house of Obed. Edom, his house prospered all the while: If the presence of the Ark brought such a blessing, much more God's kingdom. Yea, as David saith, Whatsoever he doth, it shall prosper. Psal. 1.  
To come near ourselves: We have had great peace a long time, and the main and principal blessing of all is this, that the Kingdom of God is amongst us, and this hath brought with it peace and protection.  
And because it hath not had so good success amongst us as it ought, therefore God's hand is amongst us, and will be more, if we continue to reject the obedience of his commandments.  
This being so, mark this lesson: Art thou a poor man, and wouldst thou have sufficient wealth to live to thy comfort and contentment? set thy heart upon this kingdom first, and labour for repentance and regeneration, and thou shalt find God's blessing.  
Object. How comes it to pass then that we have so many beggars?  
Answer. They are a cursed generation, which live out of all order, neither obeying God's law, nor man's, and therefore God's curse is upon them to death.  
Art thou a rich man, and wouldst thou continue so, and maintain thy estate? then let thy peincipall care be to seek the kingdom of God, and to bring thy family to it; nay, to set it up in thine house.  
Art thou a student, & wouldst thou have the blessing of God upon thy labour? Let thy first care be to seek God's kingdom, labour to enter into it in this life, and the Lord will provide for thee.  
The like may be said to all Merchants, Tradesmen, and Handicrafts, Artificibus, & opificibus, who live by buying and selling, or working.  
In a word, whatsoever you be, man or woman, high or low, old or young, make conscience of this: Hast thou children, and wouldst thou make them portions, and maintain them, to thine own and their comforts? Labour for this, and this is the best dowry and inheritance that thou canst give them. Therefore seeing this is so, I must renew mine exhortation: Let not the devil steal away this doctrine, nor your own corruption banish it.  
Let Masters, Ministers, and Magistrates, every one in his place, labour to set up the kingdom of God.  
Lastly, let all persons, whether public or private, labour for this while they live. Every man talks of the kingdom of God when he dies, but we must enter while we live, or never.  
To this add the particular belief of such promises, the want whereof, is the cause that we fail in the duties commanded.  
Now there are other instructions to be learned here. When Christ saith: All these things shall be ministered unto you, to wit, all these things, meat, drink, and cloth, and all temporal blessings necessary whatsoever: he gives us to understand, that all these things, all temporal blessings, are certain dependences, things that depend upon the kingdom of God.  
This is the second point to be remembered, that all these are annexed to that.  
This appears thus: When men seek the kingdom of grace, and the kingdom of glory, God will give them these and more too. Besides, the kingdom (which is the only thing which he must aim at) he doth cast unto them sufficient blessings for the preservation of this temporal life. So that all temporal blessings appertain to the kingdom of God, they depend upon it, & are annexed unto it. And hereupon sundry other instructions may be gathered.  
If this be so, that all temporal blessings depend on God's kingdom, them we for the most part live after a most preposterous order and manner: for we care more for the body than we do for the soul: for this life, more than for the life to come: more for meat and drink, then for the kingdom of heaven.  
Generally, the care of most men is all for the world, and there is little or no care for the life to come.  
We may see our folly in the folly of children, they are better pleased with a Nut or an Apple, then with a promise of great revenues, or of a great inheritance. And we have more regard of temporal blessings, than we have of the kingdom of God, and yet these are but dependences to that.  
Secondly, we are taught to seek for riches and temporal blessings with the same mind, with which we seek the kingdom of God; that is, with an honest heart, for they depend one upon an other. We must seek this kingdom of God with an upright heart, and so we must seek riches with a good heart, and honest dealing, using no unjust means. And as we are to seek them thus: so we must use them when we have them, for this end, to further Gods kingdom with the same: for riches are things that depend upon that, & therefore aught to serve to this end.  
Thirdly, if this be so, that riches are dependences on God's kingdom, than he that hath no right to the kingdom of God, and is not in it, hath no right to any temporal blessings: for they are annexed one to an other.  
Turks and Infidels have temporal blessings from God, and enjoy them.  
An. They have them but by permission from God: they have no right nor title to them indeed, and in conscience. I grant in civil courts, and in a civil respect, they have a right unto them, and a propriety in them: but in conscience & before God, they have none at all.  
As many as are out of God's kingdom, whatsoever they be, they have no right to any temporal blessings, nor to any creature, but are very thieves, and mere usurpers before God, though they have right to them before men. Let this be remembered, that they have no right to the meat that they eat, to the clothes they put on, nor to the ground they go on.  
This shows what vile and miserable wretches we are, so long as we are out of God's kingdom: we have no right so much as to the very breath which we draw in at our nostrils, nor to the bread we put into our mouths, etc. but all the creatures are against us.  
And this is without question, the state of all and every man that is out of God's kingdom. By which we see what miserable wretches we are; much less have we any spiritual blessings, wherewith to comfort ourselves.  
Further, if this be a truth, this must be an inducement to every one to remember the lesson taught before; namely, above all things to seek to get the kingdom of God: for till then we are most miserable, we have no comfort in any creature or blessing of God: nay, the creatures that be in our hands, we have no right unto them, we have not so much right as the beasts have.  
If there were no more reasons but this one taken from our miserable state, so long as we are out of the kingdom of God, this one ought to be a spur unto us, to make us seek it. Nay, we ought to be at no rest, till we be persuaded out of God's word, that we be in that kingdom: we should give our souls no rest, day no● night, till we be resolved of this, that we are within the kingdom of grace, now whilst we are living upon earth. And therefore I add this, because we are thus miserable (as you see) till we be in it.  
Quest. And that you may the better know when you be in it, remember but thus much: when you be regenerate, than you enter. But you will say, How shall we know when we are regenerate?  
Answer. When you begin to be touched in conscience with your sins, and to be displeased with yourselves for the sins of your nature, and the sins of your lives, and withal begin to hunger after Christ's righteousness, and to frame your lives according to God's commandments; than you are regenerate, and then you enter into the kingdom of God, you obtain it, and have right unto it. Therefore if you would have an entrance into it, labour to be touched & grieved for your sins in heart and conscience, labour to feel your need of Christ, and of his blood: and have a care to put your necks under his yoke: And when these things are in you, (whatsoever you have been before, though the vilest sinners that ever were,) you enter into the kingdom of God.  
Again, if this be so, that temporal things are but dependences; we are taught, that when any calamity or loss befalls us, whether it be of goods, friends, or good name, we ought then to stay ourselves, and not to suffer ourselves to be overwhelmed with immoderate sorrow and grief: for when the greatest losses come that can be of worldly things, what is it but of things that depend on the kingdom of God? The kingdom itself is not lost. what though thou lose the favour and countenance of men? and thy reputation and estimation among them, or some part of thy goods? this causeth not the loss of the kingdom, the right and title of that may stand good notwithstanding all these. Therefore we must moderate our grief with this consideration▪ And thus Christ comforted his disciples in their afflictions: Fear not little flock, for it is your Father's pleasure to give you a kingdom.  
The third point of doctrine to be gathered hence, is this: That God is a bountiful God: and his bountifulness is here described: for if you seek the kingdom of God, you shall have it & much more: See here the exceeding great bountifulness of God, that gives men more than they seek, ask, or think of: when men seek this kingdom, they shall have it, & much more, even all things necessary for this life. A notable token of God's great bounty. The same goodness is excellently set forth elsewhere. Paul praiseth God, and attributes this unto him (as the cause of his thanksgiving) because he can do more, than we either ask or think.  
Ob. He can do: what is that to the purpose?  
Ans. Therefore he speaks of such a power as is brought forth into action, and he will do.  
This is the goodness of God; He gives them that which they seek, and more than they seek. He can do it, and he will do it. It is a point worth the consideration, that God gives his servants more than they seek for, or think of when they pray. See the performance of it to David: 
Psal. 21.  Thou preventest him with liberal blessings: signifying that God gave him more than he prayed for, & that which he never thought of.  
This was also verified in Solomon: 
1 King. 3.  He asked only wisdom, and God gave him that, and riches, and honour likewise. As also in jacob & joseph. Thus we see the truth of this promise performed, both by testimony and examples suitable to it.  
And there is none of us all, but (if we look into ourselves) we shall find that God hath given us more than ever we desired, or ever thought we should have had. This point is not to be let pass without remembrance.  
The use hereof is manifold: for we are taught all manner of good duties by it.  
First, to have a continual care, that we do nothing that may offend God: for he is a liberal and a bountiful God: when we pray, he gives us more than we ask.  
Secondly, this should move us to put our trust in God for all necessaries, trust him with our lives and souls, and with all that we have. If he be so bountiful as we see he is, we ought not to distrust him for any thing belonging either to the soul or to the body.  
Thirdly, this should move us in all distress to seek to him for help and succour, because he is ready to help.  
Fourthly, it should move us to love this God, in consideration of this bountifulness.  
Fiftly, to be willing to pray to him, and to be ready to make our moan to him.  
Sixtly, to be thankful to him continually, who is so bountiful to us, daily preventing us with bountiful blessings.  
In a word to conclude, this aught to be a spur to prick us forward to every good duty, and to turn our hearts from every way that is evil, and to please God in all things. And so much of that point of the bountifulness of God, in that he gives them the kingdom of heaven, which seek it, and withal a great deal more than they desire. And so much of the use.  31 Care not for the morrow: for the morrow shall care for itself: the day hath enough with his own grief. 
Here Christ doth repeat the Commandment which he gave in the 25. verse, it was repeated twice before, and now it is here repeated the third time. His often repeating of this Commandment, is to teach us to be careful to learn it, to remember it, and to do it.  
Now for the words themselves.  
Care not, etc.] That is, take no care for the time to come. This may seem a strange commandment, maintaining idleness and licentiousness, therefore we must consider what is the true sense and meaning thereof: for the words are not so to be conceived, as at the first reading they seem to be. But there are two sorts of care; yea of care for time to come.  
First, a lawful and a godly care: Secondly, a distrustful care.  
That there is a godly care, even for the time to come, it is plain; for Christ himself had a bag, and judas kept it; therefore his meaning is not to forbid all care of time to come.  
And when Agabus foretold the famine, 
Act. 11.  the Church provided against it: wherefore there is no question, 
Pro. 10. 5.  but there is a lawful care for the time to come, which is not here forbidden.  
That you may know what care that is, mark this: Those things that be necessary, as meat, drink, and cloth, and cannot be provided hereafter, may be provided aforehand without sin, and without breach of this commandment. For example: A man of Trade that is decayed in his strength & eyesight, may have some thing provided to maintain himself when his strength and sight is gone: He may provide aforehand things necessary for himself when he is old and cannot work to get his living. It remains therefore, that there is a lawful care for to morrow, and that is when to morrow is not able to help itself. But when to morrow is able to help itself, than it is not lawful to care for to morrow. So then this point is clear.  
Quest. What care is it then that Christ condemns?  
Ans. A distrustful care: for such a care the Greek word signifieth, which doth distract the mind, etc. as before: That you may the better perceive it, see some examples of it.  
When men provide so much wealth as will keep and maintain both them and theirs for many ages, if they can heap up goods not to be numbered, they will do it, and there be many such gather-goods. Men forecast to provide so much as would maintain them, if they should live as long as Methushelah. This is the care forbidden, when men provide so much for themselves, as would suffice for many families. The king himself, who hath most need of abundance, must not multiply too much his horses and money; much less ought any subject. If any man had need of superabundance and superfluity, the King much more, yet he is forbidden it. Why then, if it be a thing to be barred the Prince, if he must be stinted and limited, what man dares be so bold as to exceed his bounds, & break out beyond his borders. This is one example of the distrustful care.  
another example is, when men provide against all mischances and casualties, so that they will avoid all losses and damages whatsoever. And howsoever the judgement of God fall on others, they will be free from all; And though all the world should die before them for want, yet they will live and have abundance of meat, drink, and cloth.  
They will so provide for all events and dangers whatsoever.  
A third example of this is, when men do now provide things necessary, which may sufficiently be provided in time to come: And this is the care that is here condemned by name, when they care this day, for to day and to morrow too; when this day may care for itself, and the morrow for itself. Thus you see the right meaning of this commandment, how Christ forbids all extraordinary, curious, and superfluous care. And so much for the commandment.  
For the morrow shall care for itself,] Now christ layeth down a seventh reason to persuade them and us to a moderate care for meat and drink, both for the time present, and the time to come.  
The effect of the reason is this: Every day that man liveth, hath sufficient grief of it own, and therefore we ought not to care for the time to come, if it may be cared for hereafter: for so we should bring more care upon us then needs. That is the substance of it.  
Object. Now to the words: Christ answereth an objection, which is this: How shall we do then for the morrow, & for the time to come?  
Answer. Things that be necessary hereafter in time to come, must be cared for hereafter, if it be possible.  
That is Christ's answer, every day must care for itself: the time present for itself, and the time to come for itself. In which words Christ delivers a notable rule for the framing of our lives, to be remembered and thought upon, and it is this: Every man must know his own calling, and what be the duties of it, and how they must live in their callings. They must do the necessary duties and the present duties of their callings, that is the most necessary and principal, and those things that the duty, the time, the day, and the present occasion requires.  
Quest. But what must we do then for the time to come?  
Ans. That must be left unto God by faith, things present appertain to us. When these things shall be, (saith Samuel to Saul) that is, thou being now a King, shalt be confirmed in it, Do that which comes to thine hand: that is, show thyself a King. Thou mayest not now plot for time to come, but as occasion shall be offered, take them, and lay hold of them, & be not troubled with fear of things to come. The present works of thy calling, look what they be, and practise them. And so must we do the present duties of our calling. As for fear and hope (which are uncertain) of things to come, refer them to God. We must not feed ourselves with uncertain hopes, nor vex ourselves with uncertain fears: but we must do things present. This is a most necessary rule for the ordering and framing of our lives.  
The day hath enough with his own grief] That is, every day hath affliction, trouble & grief inogh comes with it, because of our sins: Live we never so long in this world, every day will have grief, and grief enough: And therefore we need not, nay, we may not add more grief.  
Here Christ sets forth the misery of man's life, and that very notably. jacob said, His days were few and miserable. job saith, Man's life is short and full of trouble. And Christ goes beyond them both, and saith: Every day hath grief enough. Whereby he declares and sets forth notably, the miserable state of this life, which is full of grief, affliction, and sorrow.  
Here we learn that we must walk in our callings so, as we entangle not ourselves in worldly cares: for every day hath grief enough of itself, though we add none to it; and the more we care, the more miserable do we make our life.  
Secondly, this being so, we are taught here further, to labour to estrange ourselves from this life, and to be out of love with it, and to seek for a better. The Prophet Elias, upon the very miseries of this life which befell him in particulars, saith: 
1. King. 19 4.  Lord take away my soul, I am not better than my fathers. And Paul saith: 
Phil. 1.  I desire to be dissolved, & to be with Christ: And, Oh wretched man that I am, 
Rom. 7.  who shall deliver me from this body of earth? He speaks not simply, but in regard of the better estate, and to be with Christ, out of this vale of tears. Therefore we ought not to addict ourselves too much to the world: but to have a love and longing after the life to come. The very consideration of this life, & the state thereof, and of every day in it, should move us to this.  
We ought every day to commend our bodies & souls, and all that we have, to the protection and tuition of God: for wh the day begins, we shall have evil enough, let us do what we can to help ourselves: Therefore we ought for the comforting & quieting of our conscience●, to commend ourselves to God, as Christ when he was a dying, we know not how soon we may die, therefore every day ought to perform this duty: for that which Christ did at his death, David did in his life time: for those words that Christ spoke, were David's words: and he spoke them not at his death, but in his life, upon occasion of a vexation.  
If we learn any good thing, we learn it not without pain and grief, travel and trouble: If we do any good thing, we are not free from trouble: If we repent, we are molested with our corruptions: If we be the servants of God, we have daily crosses and temptations. And so much for this seventh reason, and of this point: In which Christ forbids the practice of covetousness, and strikes at the very root of all, namely, distrustful care for meat, drink, and apparel.  
FINIS.