A PLAIN AND COMPENDIOUS EXPOSITION OF CHRIST'S Sermon in the Mount: Contained in the 5. 6. 7. Chapters of Saint MATTHEW.  
Being the substance of sundry SERMONS By JOHN CARTER Minister at BELSTEAD near Ipswych:  MATTHEW 17. 5. This is my beloved Son, in whom I am well pleased: hear ye him. 
LONDON, Printed by W. S. for Samuel Man dwelling in Paul's Churchyard at the sign of the Swan. 1627.   

TO THE RIGHT WORSHIPFUL Sr. WILLIAM BORLACE the elder of Bockmore-hall in the County of Buckingham, Knight; AND Mistress HELEN BACON of Shrubland-hall in the County of Suffolk, Widow, Grace and peace be multiplied.  
RIGHT WORSHIPFUL;  
Having now, in appearance, well ncere served my time, and hoping shortly to put off this my Tabernacle, my desire is to leave some memorial of my poor labours to my dear beloved Parishioners, and all other well affected people. That after my decease (if it be the will of God) they they may have the main documents of the truth, which is according to godliness, heretofore taught by word of mouth, always in remembrance. Concerning the subject or matter of this Treatise, since our Lord and Master, Christ jesus himself, goeth before me in the whole, and I do but follow him from step to step, as a plain, and (I trust) faithful interpreter of his mind, it challengeth, of right, audience, attention, and absolute obedience at all hands, as being in itself most sacred and complete: whereof that of Christ elsewhere may justly be taken up, This do, and live. For it containeth a plain and perfect pathway to Heaven; as the conelusion of this Sermon doth undeniably demonstrate, wherein the hearers and doers of these his words are pronounced unmoveable, as being built upon the rock. The method or order, used by this great Prophet, is in like manner most admirable, though (in my poor opinion) not so well observed by interpreters. This also I have endeavoured to unfold▪ referring every document to the proper place; which (as I take it) helpeth not a little to the understanding and bearing in mind of the whole Sermon. But if any thing be performed by me in t●is Work, and my decrepit old age, worth your travails in reading, I had rather that you should find it, than myself relate it; wherefore I desist. Only give me leave (I pray you) to request two things of your Worships; especially of you, good Sir William, so much conversant in learned Writers of all kinds (which requests also I make to all other, who shall venture their pains and time upon this Treatise) first, that you would not expect any excellency of words, or enticing speech of man's wisdom, which the Apostle 
r 1. Cor. 1. 17. & 2. 1, 2, 3, 4, 5.  so vehemently disclaimeth upon most strong Reasons, and our Lord Christ looketh not after here, or in any other his teachings, but delivereth the plain and simple truth, in all holy plainenessc and simplicity, nothing at all careful to please men's fancies by curious phrases and figures of speech, strange and farrefetcht conceits, or various mixture of humane Literature, for ostentation sake: mine unfeigned endeavour hath been to follow him herein also from step to step, making the exposition as suitable, as I could, to the Sermon itself. My second suit is, that you would be pleased not to judge of the whole Work by some parts and passages of it, especially in the beginning of it (which perhaps will hardly satisfy the judicious Reader) but to show me this favour, if you make a beginning, to take the pains at your leisure, to read all: I dare promise nothing, yet my hope is, that, so doing, your labour (as the Apostle speaketh in a higher case) shall not be altogether in vain in the Lord. Thus craving pardon for my boldness in presuming to dedicate these weak papers unto you, I humbly take my leave; entreating God Almighty so to be with you by his grace and Spirit, that you may grow every day more and more like unto your worthy Mothers (your Fathers I knew not so well;) I mean those two famous Sisters of blessed memory, Mistress Elizabeth Barret of Bray, and Mistress Anne Borlace of little Marlowe, both Widows indeed: whom Envy itself cannot deny to have shined as Lights in their times, for the practice of pure and undefiled Religion. Whom also if you continue to imitate, and to be inheritors of their great virtues, as you are of their great estates, you shall leave your names as a blessing to your Posterity, as they have done theirs to you.  
Your ancient poor friend, and petitioner to God for you and yours, IO. CARTER.   

THE WISE BVILDER, OR CHRIST'S Sermon in the Mount expounded.  MATTH. 7. 24, 25, 26, 27. 
24. Therefore whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man, that built his house upon a rock:  
25. And the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell not, for it was founded upon a rock.  
26. And every one that heareth these sayings of mine, and doth them not, shall be likened to a foolish man, which built his house upon the sand:  
27. And the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell, and great was the fall of it.  
IN these four Verses is contained the conclusion of Christ's most notable Sermon upon the Mount, which is faithfully recorded by this our Evangelist Saint Matthew, (one of the Penmen of the Holy Ghost) in the fift, sixth, and seventh Chapters of his holy Gospel. This worthy conclusion seemeth to be inferred upon his doctrine going immediately before, concerning the dreadful doom of all workers of iniquity, pronounced in three several sentences to this effect, Seeing 
a Verse 19  every tree that bringeth not forth good fruit, is hewn down, and cast into the fire; And again, Seeing 
b Verse 21.  Not every one, that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; And lastly, Seeing 
c Verse 23.  I will then profess unto many (famously known, and taken forth, among men, for their eminent and extraordinary gifts) I never knew you, Depart from me ye workers of iniquity; THEREFORE whosoever heareth these sayings of mine, and doth them (so 
d 2. Tim. 2. 21.  purging himself from these, as a vessel unto honour sanctified, and meet for the Master's use, and prepared unto every good work) I will liken him unto a wiseman, etc. Contrariwise, Every one that heareth these sayings of mine, and doth them not (but 
e Psal. 125. 5.  turneth aside to his own crooked ways, with those workers of iniquity) he shall be likened to a foolish man, &c,  
His aim and scope here, is, to set before our eyes the Image and picture of the good and evil hearer, expressed to the quick, under the similitude of the wise builder, verse 24. 25. First, by his actions, truly religious; he joineth practise to his hearing, turning the word into work, 
f Rom. 6. 17.  Obeying from the heart (as the Apostle testifieth of the Romans) that form of doctrine, whereunto he is delivered, or whereby he is (as it were) new minted, or moulded. So fare forth that (as the same Apostle teacheth in the same 
g Rom. 12. 2.  Epistle) he is now no more conformed to this world, but transformed, by the renewing, not of his manners alone, but of his very mind, that he may prove by his own daily practice and experience (which is the best Commentary, of all other.) What is that good, that acceptable and perfect will of GOD, reueiled in his Word, and more particularly in this most wise and holy Sermon. This effectual hearing and doing will clearly demonstrate a man to be that good ground, commended in the Parable of the Sour, because 
h Luke 8. 15:  having heard the Word with an houest and good heart, he keepeth it, and bringeth forth fruit with patience; not suffering himself to be beaten from it by any troubles or vexations, which accompany either mortification of sin, or persecution for righteousness. And (which is a most notable branch of practice, without which, all cometh to nothing) he is not ashamed, but counteth it his glory, upon just rebukes, to suffer himself to be reclaimed from whatsoever error in his judgement, or aberration in his life. 
i Prou. 9 8.  Rebuke a wiseman, and he will love thee; give admonition (as our Lord Christ doth many in this Sermon) to the wise, and he will be wiser, saith the most wise Teacher. And again, 
k Prou. 28 12.  As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. He rejoiceth no less in such reproofs, than people, especially children, do in their earings, and rich ornaments. Yea, how weak soever the reproover be, and how great soever the party reproved, yet he will be ready, with right noble David, to break forth and say, 
l 1. Sam. 25. 32:  Blessed be the Lord God, which sent thee this day to me, and blessed be thine advice, and blessed be thou. Give me such an one, and I will say that he is a good hearer indeed: of whom, that of the Psalmist may truly be taken up, 
m Psal. 87. 3.  Glorious things are spoken of thee. For Christ jesus, the only begotten Son of God, and Lord of glory, pronounceth (and that with great earnestness) him to be 
n Luke 8. 21.  his brother, sister, and mother: to be blessed, 
o Ibid. 11. 28.  rather than the womb, that bore him, and the paps which he sucked.  
Secondly, the good hearer is described by his property, which is wisdom; he likeneth him to a wiseman. This property every one is most liquorish of, taking after their great grandmother Eve; who though she were made wise enough, if she could have seen it, yet would needs sing a note above Ela, and be made wiser by the counsel of the old Cheater, the Devil, speaking in the Serpent: whereby it came to pass, that instead of attaining to an higher pitch of knowledge, to be like unto God, as he bore her in hand, she lost that which she had, and plunged herself, withal her miserable posterity, into extreme folly and vanity, ending in utter perdition. Hear our Lord and Master (being most wise, and even wisdom itself, and 
p Luke 19 10.  coming also to seek and to save that which was lost) prescribeth unto us the only antidote or sovereign remedy against this deadly poison, to wit, the constant hearing and doing of these his faying. So Moses, the servant of the Lord, most divinely taught the people of Israel, Hear (saith he) 
q Deut. 4. 6.  and do these statutes and judgements, which the Lord my God hath commanded, for this is your wisdom and understanding. And David found the truth hereof by most sweet and comfortable experience (as every one, that taketh his course, shall) 
r Psal. 119. ver. 98, 99, 100  Thou (saith he) through thy Commandments hast made me wiser than mine enemies, for they (meaning those commandments) are ever with me. I have more understanding, than all my Teachers: for thy testimonies are my meditation. I have understood more, than the ancients, because I kept thy precepts. Observe in this worthy example, how they we●e always with him; he set them before the eyes of his mind; they were his meditation; he kept them in practice, and so became passing wise: which he here humbly acknowledgeth to the praise and glory of God, and for our instruction, and incitation to take the like course, in hope and certain expectation of the like success in a degree suitable to our holy endeavours.  
But we are further to understand, that by comparing this Text with Luke 6. 47. where our Saviour Christ shutteth up his Sermon with this very conclusion, we shall find, wherein the life and excellency of his wisdom consisteth; not in resting upon the righteousness of the Law, or of works; much less upon the traditions of men, or upon moral and civil virtues: but in digging deep, and laying the foundation on a rock; which is, when we labour with all our might to come to the true knowledge of ourselves, how sinful and damnable we are by nature, through the right understanding of the Law of God: to come also to the sound and saving knowledge of jesus Christ, crucified for our sins, through the right understanding of the Gospel. So fare forth, that being driven by the Law, spiritually understood to JESUS CHRIST, we fall down at his feet (as it were) and, from the very bottom of our hearts, cry with the poor Publican, 
s Luke 18. 13.  Lord be merciful to me a sinner; and withal, so receive our Lord and Saviour JESUS CHRIST in his holy Gospel, by a true and lively faith, that we can, and do, in all truth, with Thomas the Apostle, break forth and say, 
t joh. 20 28.  Thou art my Lord and my God. This is indeed to dig deep, and to lay the foundation on a rock. For 
u 1. Cor. 3. 11.  none other foundation can any man lay, save jesus Christ; because 
x Act. 13 38. 39  through him alone is preached the forgiveness of sins: and by him, all that believe, are justified from all things, from which they could not be justified by the law of Moses; much less than by any traditions or devices of man's brain. The foundation being thus laid, there must follow a contibuilding upon, until the house or Temple be perfected. Of the material Temple it was said, Forty and six years was this Temple in building: but for us, coming to Christ by faith, as 
y 1. Pet 2. 4, 5.  to a living stone; to be built up a spiritual house, it requireth unweariable labour & pains all our life long. That 
z See for all this  giving 
2. Pet. 1. 5, 6, 7.  all diligence, we may add to our faith (whereby the foundation was laid) virtue, or an honest and good heart and life joined with courage and resolution for the purpose; and to virtue, knowledge; meaning daily increase of knowledge, and careful use of all good means to that end; and to knowledge, temperance, or Christian moderation and sobriety in the use of all outward things, as meat, drink, apparel, riches, honour, and such like: not suffering our hearts to be surcharged with surfeiting, drunkenness, worldly cares, pride of life, or any thing of that nature: and to temperance, patience in bearing meekly whatsoever injuries or insolences of our adversaries, or infirmities of our brethren, and fellow-Christians: and to patience, godliness, endeavouring unfeignedly to grow every day more conscionable in all our dealings with men, and especially more devout worshippers of God, than other: yea striving, what in us is, to double our devotions in prayer, exercise of the word and Sacraments, due sanctification of the name of God, and of his holy Sabbaths, meditation, conference, and all such like duties: and to godliness, brotherly-kindness, being (as the Apostle 
a Rom. 12. 10.  teacheth) kindly or naturally affectioned, to love one another with brotherly love; In honour, preferring one another; not slothful to do service (mutually), distributing to the necessities of the Saints; given to hospitality; ready according to the will of God, 
b 1. john 3. 16.  to lay down our very lives for the brethren, after the example of Christ jesus: And to brotherly kindness, charity, extending itself to do good unto all, friends, foes, Christians, aliens, being the Lady and Princess of all those graces, whereby we do service one to another, and (as it were) the mother of the maids, directing and moderating all the gifts of God, internal, or external, to the best good of all, especially of the household of faith, all self-love set apart. Thus to be exercised always, upon all occasions, is rightly to build upon the foundation, to make our own calling and election (the highest favours bestowed upon mankind) sure, and to be indeed wise Christians.  
In the third place, the good hearer is described by his outward condition: he is liable to most grievous afflictions and persecutions, which by divine ordination, usually follow the hearer and doer of these sayings, for his 
c Hebr. 12. 5, 6.  correction, probation, and purgation from the most dangerous humour of pride and haughtiness especially. As also that the Lord CHRIST his 
d 2. Co. 12. 7, 8, 9  strength may be made perfect in the weakness of his Saints. This troublesome condition of the people of God is signified here by the descending of the rain, swelling of the floods, and blustering of the winds, whereof he afterwards gave his disciples warning in plain terms, In 
e joh. 16. 33.  the world (saith he) you shall have affliction, but be of good cheer, I have overcome the world. The experience of all ages maketh good that general proposition of the Apostle, 
f 2. Tim. 3. 12.  yea, and all, that will live godly in CHRIST JESUS, shall suffer persecution. The reason is apparent, and given by CHRIST himself, 
g joh. 15. 19  If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of this world, therefore the world hateth you. Whosoever putteth not this into his accounts, when he giveth his name unto CHRIST, let him know that he taketh a wrong plough by the end; as we are plainly and peremptorily taught by our Lord, and blessed Saviour himself, Luke 14. 27, 28.  
Fourthly, and lastly, the good hearer is described by the fruit, event, or success, which is his stability and perseverance in the greatest storms, when the Devil and World have done their worst; It fell not (saith the Text) for it was founded upon the rock. The good hearer is (as we heard) founded upon CHRIST JESUS, and the promises of God (which all 
h 2. Cor. 1 20.  in him are yea, and in him Amen) apprehended by Faith, and confessed with the mouth, so that the gates of Hell cannot prevail against him, as we see, Matth. 16. 16, 17, 18. Rom. 10. 9, 10, 11. This is therefore justly placed among Salomon's proverbial speeches, 
i Prou. 10. 28.  As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation. Questionless, nothing is more sickle and vanishing, than the irreligious rout, seem they never so well rooted and flourishing; I have (saith 
k Psal. 37, 35. 37. 39  the Psalmist) seen the wicked in great power, and spreading himself like a green Bay-tree, yet he passed away and lo he was not. But mark the perfect man, and behold the upright, for (howsoever he seem to be exposed to all dangers and miseries) the end of that man is peace, or happiness: And no marvel, since their salvation is of the Lord; he is their strength in the time of trouble; They 
l Prou. 14. 32.  have also hope, and a sure refuge, even in their death. To conclude this point concerning the good hearer; As a house, well built upon a rock, may be, and is commonly shaken, but falleth not: so the hearer and doer of these sayings, well built upon the rock CHRIST JESUS, through 
m Gal. 5. 6.  faith, that worketh by love, may be, and is diverse times fearfully shaken, by reason of hard persecution and temptations, but fall he cannot fully and finally.  
The evil hearer is described, Verse 26. 27. by the contraries to all the former: First, he joineth not practise to his hearing, but is like unto him, 
n James 1. 24.  that beholdeth his natural face in a glass, and going away straightway forgetteth what manner of man he was. As if it were all Religion, and not rather the greatest irreligion, to hear and not to do. To simple ignorance this barren hearing addeth gross contempt of the divine Majesty, whose sacred sayings a●e by this means set at nought, and cast behind men, as altogether unworthy to be followed.  
Secondly, the evil hearer is described by his property: for he ranketh all such among stark Fools, who hear, and do not what they hear; how sharp-sighted, and politic soever they be in worldly things. For whereunto may they be better compared then to patients, dangerously and (with out the Physicians help) desperately sick, that make none other use of their learned, and well experienced Physicians counsel, but only to hear it, letting the practice go, at their uttermost peril? Or according to this present similitude, what can be devised more foolish, then for a man to lay out his whole estate, and time, upon a building without a foundation, which cannot but prove a castle of come-downe, before it be long? Not without cause doth the Prophet jeremy break forth into this vehement exclamation. 
o jer. 8 8. 9  How say ye, that we are wise, and the Law of the Lord is with us? Lo, they havereiected the Law of the Lord (in respect of hearing and doing) and what wisdom is in them? meaning, no wisdom at all in God's account, what reckoning soever vain men make of it.  
Thirdly, the evil hearer is described by that, which outwardly befalleth him, what turnings of devices soever he useth, howsoever he would be content▪ to fell away CHRIST JESUS, his Lord, that bought him, together with his Kingdom (as Esau did his birthright) to purchase his worldly peace, and further his own ends: yet is he to expect, that God at one time, or other, will, by strong and strange trials, bring him also to the Touchstone, and make it appear, That all is not gold that shineth. He will winnow and weigh him to make his lightness manifest to all the World. Thus much he would have us to understand by the coming of the rain, floods, winds, and beating upon that house.  
Fourthly, the contrary event of hearing, and not doing, is propounded and aggravated, The House fell, and the fall was great. Destruction shall be to all workers of iniquity, yea (as we heard before) every tree that beareth not good fruit, shall be hewn down, and cast into the sire; though they never heard any one syllable of the Word of God: but it shall come with a witness, in a most high and fearful degree, upon all reiecters, or neglecters of holy doctrine, especially of the most glorious Gospel of JESUS CHRIST, How 
p Heb. 2. 3.  shall they escape (saith the Apostle) if they neglect so great salvation? which at the first began to be spoken by the Lord, and was confirmed to us, by them that heard him; God also bearing witness with signs, & wonders, and diverse miracles and gifts of the Holy Ghost. Over such neglecters are the woes pronounced, and judgements denounced, 
q Matth. 11. 21, 23.  Woe be to thee Chorazin; Woe be to thee, Bethsaida, etc. And thou Capernaum, which art exalted unto Heaven, shalt be brought down unto Hell: It shallbe more tolerable for Tyre and Sidon, and the Land of Sodom, at the last day, then for you. So Wisdom (even the essential wisdom of God, CHRIST JESUS) is most earnest, ample, and admirable in this subject, 
r Prou. 1. 24.  Because I have called, and ye refused; I have stretched out my hand, and no man regarded: but have set at nought all my counsel, and would none of my reproof; I will also laugh at your calamity, and mock when your fear cometh: when your fear cometh as desolation, and your destruction, as a whirlwind, when distress and anguish come upon you; then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel, they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. So fearful is the estate of him, that heareth and doth not, even by the testimony of the divine wisdom and truth itself, delivered with such vehemency, as if he would shake Heaven and Earth.  
Thus much of these four Verses, containing the conclusion of Christ's Sermon: wherein because he layeth all upon the doing, or not doing of these his sayings, comprehending a short summary of his heavenly doctrine, especially of that part, which concerneth a right Christian conversation, it will be worth the while to take a view of them, as they lie in order, and to compare our lives to them. For certainly of most it may too truly be spoken, as Linacre, that famous Physician, is reported to have said to King Henry the Eight; Either these sayings are not CHRIST'S, or we are not Christians. And we are the rather to lay our lives to these rules, because (as we may perceive by that which hath been already said) in the keeping hereof consisteth our wisdom, and safety, amidst the greatest differences, dangers, and vexations, that can befall in this life; and in the neglecting, most certain, inevitable, and intolerable ruin, though all both men and Angels should lay their heads and hands together to hold us up; 
s Isai. 58. 14:  For the mouth of the Lord hath spoken it.  
To make the better way hereunto, let us first take in the sum of our Lord CHRIST'S foregoing doctrine: which we may do the more easily because it is summed up by this our Evangelist, Chap. 4. 17. in one only word, REPENT; that none should plead the slipperiness of his memory, for who cannot (if he set his mind upon it) remember that one word? And further to admonish us, that there is none obedience at all yielded to CHRIST'S sayings, by them, that repent not of their sins: and when men do once unfeignedly repent, all obedience will follow. Yet must we not imagine, that our Lord CHRIST went up and down, repeating this bare word alone, but rather insisting upon the doctrine and necessity of repentance, did explain, dilate, and urge it every where, upon every occasion. This would be known before we go any further, what is meant by repentance. This word is either taken in the large sense, as here; or in the strict sense, as elsewhere commonly. In the large sense he preached that men should repent, that is, (as we learn by the original tongues) come to themselves, or to their right minds, out of the spiritual frenzy, which naturally possesseth all flesh, and return unto God their heavenly 
t Luke 15. 17.  Father, and sovereign King, humbly confessing and bewailing their sins, believing the Gospel, or glad-tidings of free pardon and reconciliation with God through him, and of all blessings spiritual and corporal to every penitent petitioner: and lastly leading a life worthy of God, and of his glorious Gospel, by an utter denial 
u Titus 2. 1●  of ungodliness and worldly lusts, and living soberly and righteously, and godly in this present world. In which denial and manner of living consisteth our repentance in the strict sense, being caused by that godly sorrow for sin, and belief in the Gospel before mentioned. For godly sorrow, or sorrowing for sin, as it is sin and offence against the divine Majesty (which cannot be without hope of pardon) 
x 2. Cor. 7 10.  worketh repentance unto salvation, not to be repent of.  
To repentance in the large sense, consisting of due contrition for sin, true Faith in God, through CHRIST JESUS, and new obedience to all his Commandments, he exhorteth all people by this main reason, 
y Mat. 4. 17.  The Kingdom of Heaven is at hand; meaning that promised, and long expected Kingdom of the Messiah, by whom they looked for a restoring of all things. This is called the Kingdom of Heaven, because his coming into the World was not to set up a worldly 
z Heb. 9 1.  sanctuary, or polity, as was formerly under the Law (comparatively:) but an heavenly regiment, worship, and service to be performed in spirit and truth, according to the tenor of the Gospel. This 
a Heb. 9 10.  time of reformation (as the Apostle calleth it) now approached, yea, then was, as he testified elsewhere to the woman of Samaria, 
b john 4. 23.  The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth. So, in like manner to the Pharisees, 
c Luke 17. 21.  Behold, the Kingdom of God is in or among you already; meaning, that the Messiah, whom they so much enquired after, was already come, even then present before them. But it is said to draw near in respect of the fuller accomplishment of all things, that were written of him, and further manifestation of his Glory, by his meritorious Passion, victorious Resurrection, triumphant Ascension, royal instalment, or sitting at the right hand of the Majesty, in the highest Heanens; magnificent gifts, which he 
d Acts 2. 33.  (having received of his Father the promise of the Holy Ghost) shed forth abundantly upon his Church; and finally, his most illustrious conquest, when, to the amazement of all, both men and Angels, by the simple preaching of the Gospel (as the World accounteth it) he fetched in both jews and Gentiles, fare and near, in great abundance, to the obedience of Faith. The heavenly Kingdom, thus approaching, required a heavenly preparation for it, by that repentance, before called for; without the which, they were utterly uncapable of it, and so, as chaff to be winnowed, or fanned out of God's floor, or visible Church, and to be burned with fire unquenchable, as his forerunner (john 
e Matth. 3. 12.  the Baptist) threatened his unfruitful hearers. This also is further to be considered, that if the approach of this heavenly Kingdom required of every one such careful preparation, by turning instantly to God with all their hearts, and with all their souls; what doth the presence of it require of us, who now live in the time of reformation, and see, or may see, clearly the accomplishment of all those high mysteries before mentioned, concerning Christ's Death, Resurrection, Ascension into Heaven, sitting at the right hand of his Father, the pouring forth of the Holy Ghost, and calling of the Gentiles. To us especially is that notable exhortation directed, 
f Psal. 24. 7, 9  Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, and the King of glory shall come in: for we especially are, by calling and profession, a spiritual House or Temple, and our hearts, gates; or doors for JESUS CHRIST, the King of glory, to enter in by: wherefore we, above all others, are to lift up our heads on high, by raising up our minds above the level of this World, and above all the things of this World, though never so pleasurable and glorious in appearance. That so being 
g Col. 3. 1, 2.  risen again with CHRIST, we may seek those things, which are above, where Christ sitteth at the right hand of God, we may set our affections on things above, and not on things on the earth.  
And this also justly calleth for another deep consideration, That if the near approach of the Kingdom of Heaven, by his appearing in grace to his people, lay such a necessity upon them to turn (every mother's child) from their evil ways, no believe in him, and, as becometh his Disciples and followers, to bring forth fruit, worthy of so high and honourable a calling: what doth then the nearer approach of his appearance in glory and majesty, at the last day (which now cannot be fare off) when the Lord JESUS shall be revealed from Heaven, with his mighty Angels in 
h 2. Thess. 1. 8.  flaming fire, to take vengeance on them that know not GOD, and that obey not the Gospel of our Lord JESUS CHRIST. A man, living in the bosom of the Church, and being put in mind hereof from time to time, as occasion is offered, had need to have his conscience seared with a hot Iron, and his heart (as the 
i Zech. 7. 12.  Prophet complaineth) made hard as an Adamant-stone, if this most weighty consideration do not awaken him to live 
k 1. Cor. 15. 34.  righteously, and not to sin, as the Apostle speaketh. But if neither the presence of the Kingdom of grace, nor the expectation of the Kingdom of glory, will do it, what remaineth, but that terrible sentence, which the Son of God, the Lord and judge of all, hath denounced long ago, and will pronounce on his tribunal seat in due time? 
l Luke 19 27.  Those mine enemies, which would not, that I should reign over them, bring hither, and slay them before me. Let this suffice for Christ's foregoing doctrine.  
That which remaineth now, is to take a view of his whole 
m Mat. 5. 1, 2.  Sermon; the occasion whereof was offered by the marvelous concourse of people, assembling unto him from all parts, as is showed, Chap 4. 25. as also by the forwardness of his own Disciples, flocking about him to hear his doctrine, and gaping, as it were for his instructions, none otherwise then the dry and thirsty ground doth for rain. This made our Lord and blessed Saviour (who always lay in wait to catch men, and was in this kind, a mightier hunter, without comparison, than ever 
n Gen. 10. 9  Nimrod was in his) to spread the Net of his Evangelicall and most powerful doctrine upon the Mountain, (whither he had ascended, both to avoid the throng, and to be the better heard.) Neither is it to be neglected, that he is said to have sit down, as the manner of Teachers than was, and to open his mouth, or address himself to utter his heavenly message, not lightly, or slightly (as too-many do) but most gravely and graciously, as beseemed his person, and the majesty of the divine Oracles, which were to come from him. For this Teacher-like sitting down, and opening of his mouth, may serve to admonish every one of us, that we are altogether forgetful of our duty, and extremely unthankful, if with 
o Luke 10. 39  Mary, in the Gospel, we sit not assiduously and unmoveably at the feet of this great Prophet, and open not our cares with due reverence and devotion, to hear his Word. The rather, because such unmatchable treasures of spiritual wisdom and understanding are herein contained, that this Sermon may truly be said to be the Masterpiece of all his works, which are extant of this nature.  
It may be reduced to these three heads; first, he instructeth us more fully, who are capable of that Kingdom, either of grace or glory, and so to be accounted truly blessed: secondly, by what means, this great dignity is to be attained unto: thirdly, what their conversation is, and aught to be, who are of that rank.  
Concerning the subject of blessedness, it hath been much canvased by the great Philosophers, and wisemen of the world, placing it, some in one thing, some in another: but in fine, after all disputes, leaving the matter as uncertain as they found it. But this our heavenly teacher, without any going about the bush, or intricate discourse, in very few words setteth down most plainly and pithily, who are indeed blessed; even such as natural men judge of all other, to be most wretched and miserable; whom he describeth together with their blessedness. Cap. 5. vers. 3. to 13. First by their preparation to the kingdom of heaven, and so to true blessedness. They are poor in spirit, they mourn, they hunger and thirst after righteousness. Secondly, by their inward disposition, they are meek, merciful, pure in heart, peacemakers. Thirdly, by their outward condition; they are so fare from civil and worldly happiness, that they are forced to undergo many & manifold crosses, eue● for their righteousness sake.  
To take these things in order, as they are laid before us; in the 
p Verse 3.  text, first he pronounceth them blessed (what frailties or calamities soever they labour under) who are poor, not so much in purse, as in spirit, being of a broken and contrite heart, trembling at the word of God, whose displeasure they fear (not with servile, but reverential fear) above all dreadful things, and whose mercy, through CHRIST JESUS, they make their only refuge, disclaiming all affiance in themselves or any creature. And being conscious of their own wants and weaknesses, they are much more vile in their own eyes, than they are, or can be in other folks, as we see plainly 
q Luke 18. 13.  in the poor Publican. The very heathen received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself, as a divine oracle, and laid it down, as the foundation of true wisdom and happiness, as our Lord and Master here doth.  
In the second place, Verse 4. he pronounceth them blessed, not who are at ease in Zion, and live deliciously, but that mourn, not a thousandth part so much for their afflictions and miseries (though they be sensible of them, and bewail them also, as very bitter fruits of that bitter root of sin) but as S. james teacheth, 
r james 4. 9, 10.  they are afflicted, sorrow, and weep, they turn their carnal laughter into mourning, and joy into heaviness, casting down themselves for their sins before the Lord: In which respect, they grieve at the heart, that they can grieve no more. This godly sorrow for sin (wheresoever it reigneth) causeth repentance unto salvation, not to be repent of, (as was said before) and therefore cannot but make him or her blessed, in whom it is found what sorrow or anguish soever they meet withal in this present world: for this word of Christ must stand for ever, Blessed are they that mourn. Only let our study and care be, rightly to discern this godly sorrow from the counterfeit. In godly sorrow, the mourning is for sin, as it is sin and offence against the divine Majesty, and not for by-respects, as fear of punishment, shame of the world, losses and crosses. Again, it is joined with hope of pardon, and full purpose of an entire reformation. It is also exercised not only about our own sins and evils, but (with 
s 2. Pet. 2. 7. 8.  just Lot, and those holy mourners, Ezech. 9) it maketh us to be vexed in our souls, by hearing and seeing the unlawful deeds of others. And finally, wheresoever it is, there cannot but be exceeding sorrow for the 
t Amos 6. 6.  affliction of joseph, that is, of the people of God.  
In the third place, Verse 5. they are pronounced blessed, not who are treafe and teachie●, ireful and snappish, rendering evil for evil; nor the rigorous exacters of their own right, but the meek who have learned in their greatest distresses and wrongs, to submit themselves under the mighty hand of God, as did patiented 
u Job 1. 21. 22. and 2. 10.  job in all the malicious & most hostile incursions both of the devil and  men: and 
x 2. Sam. 16.  David in Shimeis most bitter cursing, and other villainous abuses of him: so in all cases of the like nature, to bear and quietly to pass by whatsoever injuries of the adversaries, much more the frailties of their brethren and sisters in Christ; giving soft answers, so much as may be, making the best construction of every thing, and, when need is, foregoing their right (Abram 
y Gen. 13. 9  like) to buy peace & good will. Finally not to be overcome of evil, but to overcome evil with their goodness. This is to become followers of him, who 
z Isai. 53.  was brought as a sheep to the slaughter, and as a sheep before the shearer is dumb, so opened he not his mouth: who when he was reviled, reviled not again, when he suffered, he threatened not, but committed it to him, who judgeth righteously, and in the mean season, not only prayed, but died for the transgressors. This is indeed to 
a Rom. 8. 14.  be led by the (dovelike) spirit of God, and to approve ourselves to be the sons of God. Verily, the Lamb, whereunto CHRIST JESUS is resembled, and the Dove, whereunto the Holy Ghost is resembled (being Emblems of meekness, as we know) are the Coat or Cognizance for every true Christian to be known by in his spiritual warfare.  
In the fourth place, they are pronounced blessed, not who are Gold-thirty, or full with the wind of civillo Pharisaical righteousness, or with the swill of worldly pleasures and delights, but which hunger and thirst after righteousness; desiring most vehemently and eagerly (for hunger will break, through stonewalls) further knowledge, apprehension, and sense of their most happy restoring to the favour and image of GOD, by the blood and spirit of CHRIST JESUS: That they may be able (with the holy Apostle) out of their own experience, to glory and say, 
b Gal. 2. 19, 20.  I by the Law (meaning the moral Law especially) being accused, condemned, and driven to CHRIST JESUS, am dead to the Law, am under the malediction and condemnation of it no longer, that I might live unto God, through his Son CHRIST, by whom I have now received the atonement, and his holy Spirit withal; I am crucified with CHRIST, by virtue of mine union with him by Faith (which inestimable benefit was sealed up in my Baptism) I partake the sweet fruit of his Death and Passion, as verily as if I had satisfied for my sins in mine own person: Nevertheless I live spiritually, which, before mine effectual calling to the knowledge of the Gospel, was spiritually dead: yet not I, as of or in myself, but CHRIST liveth in me by his Spirit; assuring my spirit of the forgiveness of all my sins, and moreover quickening me unto all righteousness; and the life which I now live in the flesh, while I am in this present World, I live by the faith of the Son of GOD, whereby to mine unspeakable comfort (whatsoever Law of Rebellion I find in my members) I rest persuaded, that he hath loved me, his poor creature, being by nature, now wholly depraved, the child of wrath, and by life, without measure, abominable. Yea, even when I stood in this damnable and desperate estate, he 
c 2. Cor. 5. 21.  gave himself for me, to become sin and 
d Gal. 3. 14.  a curse, that I through him (blessed be his holy Name for ever) might be made the righteousness of God, and partake the promise made to Abraham our Father, 
c Gal. 3. 8.  In thee shall all Nations be blessed.  
Know we notwithstanding, that though the Apostle thus gloried in the Lord, that he had gone so fare, to grace the Gospel, by means whereof he did it, and to provoke the Galathians, and all others, to aspire unto the like comfort and assurance; yet for all that, he exempteth not himself from the number of such as hunger and thirst after righteousness: even to his dying day he hungered and thirsted still, never more: for even in his old age, he 
f Phil. 3. 7, 8. 13, 14.  counted all things no better than loss and very dung in comparison of a fuller knowledge and experience of CHRIST JESUS, than he had yet attained to. He complaineth that he was yet unperfect, and came short of the goal: he professeth in like manner, that (after the fashion of Runners in a race) he for gate what was behind, and reached forth unto those things which were before, and pressed toward the mark, for the price of the high calling of GOD. He carried himself, to all purposes, as a man extremely hungry and unsatisfied. And the more he fed himself, and feasted others, the more hungry and thirsty he grew, as tasting more and more still, how sweet the Lord was.  
This hungering and thirsting after righteousness, is, among the rest, a notable mark and character of a man truly regenerate, and so of true blessedness, and the degree of it doth plainly demonstrate the degree of our profiting in grace, and in the knowledge of our Lord and Saviour JESUS CHRIST.  
In the fift place, Verse 7. he pronounceth them blessed, not that live to themselves, seeking their own only or chief (as most do;) much less the cruel and hard-hearted, but the merciful; who having themselves found unexpected and unmeasurable mercy at God's hands, freely to remit the great debt of their sins against him, as it were ten thousand talents (as it is in the Parable) and withal (besides his infinite favours spiritual and corporal in this present life) of his good pleasure to give them the Kingdom (whereof Luk. 12. 32.) have learned for their parts, from their hearts to remit whatsoever offences of their brethren and fellow-servants against themselves, as it were some small debt 
g Mat. 18. 21. etc.  of an hundred pence: so fare forth, that if they offend, and that grievously in their thinking, seven times; yea 
h Luke 17. 4.  seventy times seven times, yet still upon their repentance freely and joyously to forgive and receive them into their favour, as they themselves have been, to their unspeakable comfort, and would still be forgiven, and received into God's favour: and have further learned, as natural children of their heavenly Father, out of an holy compassion and commiseration (which the Word, here used, implieth) to be helpful to others, especially to the household of faith, in all things, so much as in them is, even to the very laying down of their lives, as we are taught, 1. john 3. 16, 17. And lastly, have learned (where ability is wanting to do any other good, or to do so much good as they desire) to be of like affection with the people of God: especially to 
i Rom. 12. 10. 15, 16.  weep with them that weep, and to rejoice with them that rejoice, being kindly or naturally affectioned, to love one another with brotherly love. They must needs be blessed, in whom is found this sweet fruit of the Spirit of God, and that bear his image in so special manner.  
In the sixth place, Verse 8. he pronounceth them blessed, not who are Impuritanes in any degree, whether walkers in the counsel of the , or standers (through a habit and custom of doing evil) in the way of sinners, or sitters in the chair of scorners, turning, as many do, plain Atheists and mock-gods; nor yet those, who are pure in their own eyes, or externally only in the eyes of others, as the Scribes and Pharisees, Hypocrites; but the pure in heart, who have, as the Apostle Peter teacheth, 
k 1. Pet. 1. 22.  purified their souls, or made them chaste (as the word there signifieth) in obeying the truth, or Gospel, through the spirit, unto unfeigned love of the brethren, so that they love one another, with a pure heart fervently. A very excellent Scripture! giving us thus much to understand (and serveth notably to the clearing of that which we have in hand) that our souls, naturally unclean, are to be purified by faith, as the same Apostle spoke, Acts 15. 9 which he calleth here obeying of the truth, through the blessed operation of the Holy Ghost, that being now reconciled to God, and, as it were new-married to him, we should be wholly devoted to him, as a chaste Matron to her husband, in obedience to his word, and love one another, with a pure and sincere heart fervently. 
l 1. Pet. 2. 1.  Laying aside to that end (as it followeth a little after) all malice, and all guile, and hypocrisies, and envies, and evil speakings. This is indeed to be pure in heart, and truly blessed, when, as newborn babes, they so desire and drink in the sincere milk of the word, that all gall and guile being put fare away, they do, from an honest and good heart, perform due service to God first, and then to their brethren for his sake, and at his bidding.  
In the seventh place, Verse 9 they are pronounced blessed, not who are turbulent, loving to fish in a troubled water, nor the proud and ambitious, who are the authors of strife; nor whisperers and tale-bearers, who carry fuel to that fire, and help blow it up; no, nor yet such as perversely affect the reputation of quiet folks and no meddlers; but the Peacemakers, who being at peace with God, and serving the God of peace, in the spirit of peace, according to the Gospel of peace, are 
m Psal. 120. 7.  all for peace, with King David; not only labouring so much as in them is, so much as is possible (for truth may not be sold away to buy peace) to have peace with all men, especially to maintain and uphold love and amity with the Saints, even according to the true pattern set down, Acts 4. 32. The multitude of believers were of one heart, and of one soul: but their care is also to make peace by all means, between God and man, in the first place, by helping forward the conversion of a sinner going astray out of his way; every one according to his gifts and calling: and, in the next place, between man and man, reconciling parties at variance, so much as in them is, and so stopping the passages of much uncharitableness and wickedness: for what evil cometh not of contentions, brawls, and suits? justly resembled to the breaking out of a violent fire or flood. Blessed are all they whom God useth for the quenching or setting of a sure dam against it.  
In the eight and last place, Verses 10, 11, 12. he pronounceth blessed, not whose whole care is to sleep in a whole skin, and to save their carcase, whatsoever become of their conscience, and of the very truth it sefe, nor which receive honour one of another, not seeking the honour, that cometh of God alone; no nor yet Zealots in every cause, but which are persecuted for righteousness sake, that is, for embracing and cleaving to him and his Gospel, and making an ingenuous profession of it before this adulterous and sinful generation; having also no fellowship with the unfruitful works of darkness, neither running to the same excess of riot, which others do, when for this cause they are spoken against, as evil doers, falsely, and reviled and persecuted, as is here said, then are they most happy and blessed, even by the most sacred testimony of Christ's own mouth, twice uttered with one breath, as it were, not without a vehement exclamation, as it seemeth, and Apostrophe, or turning of his speech to his Disciples, Oh blessed are ye when men shall revile and persecute you, and shall say all manner of evil against you falsely for my sake: rejoice and be exceeding glad. This earnestness of our Lord JESUS CHRIST, (who was never earnest, but in matters of the greatest moment) serveth to make the deeper impression in their and our minds. The more strange and uncouth this doctrine is to flesh & blood; the more doth he stand upon it, & urge it: the more seriously are we also to meditate on praying instantly for grace, that we may be able to mingle it with faith, and for strength in the inner man to submit our necks to this part of his yoke meekly and joyously, when he shall please for his own glory and our trial, and for the furtherance of our everlasting happiness, to lay it upon us; The rather, because there is none other way to Heaven, but this to suffer with Christ, that we may reign with him: and this, being rightly taken, and holden on in, unto the end, is a most certain and infallible way.  
Thus fare of the persons, who are pronounced blessed: the description of their blessedness is now briefly to be considered of, as it is annexed to every beatitude, or proposition concerning blessedness; The poor in spirit are blessed, because (in lieu of their worldly losses, sustained for righteousness sake) theirs is the Kingdom of Heaven: theirs is the Kingdom of grace in present, even 
n Rom. 14. 17.  righteousness, peace and joy in the Holy Ghost, through 
o Ibid. 8. 23.  the first-fruits of the spirit, given unto them, whereby 
p Ibid. 5. 5.  the love of GOD is shed abroad in their hearts. The which, in what measure soever it be, is the handsel of the Kingdom of glory, certainly to follow in due time. Secondly, the mourners are blessed, for they shall be comforted; they shall be comforted here in the Kingdom of grace, by the sweet tidings of the Gospel, whereof Isaiah (Chap. 61. Verse 1, 2, 3.) prophesieth most notably: as also by the promised Comforter, whereof johu 14. 16. 26. but aspecially in the Kingdom of glory, where all tears shall be wiped from their eyes, and former things utterly forgotten.  
Thirdly, the meek are blessed, for they shall inherit the earth; not only in regard of their right and interest, which they (and none, but they) have to it, by CHRIST JESUS, but (which is the highest pitch of happiness in this life) in regard of sufficiency, and 
q 1. Tim. 6. 6. Psal. 34. 9, 10.  contentment in that which they have. This blessing accompanieth godliness, and is proper to it, even in the greatest persecutions and crosses, that can befall, they find 
r Mark 10. 29, 30.  an hundreth fold in this life, and in the world to come, eternal life.  
Fourthly, they which hunger and thirst after righteousness, are blessed, for they shall be satisfied; they shall be satisfied here in part, with 
s Psal. 36. 8.  the fatness of God's house, and shall be made to drink of the river of his pleasures; meaning, that they shall be satisfied with the most foysonable and battlesome word, and Ordinances of God, keeping (as it were) open house among them, in his Tabernacle or Temple: which holdeth much more in the spiritual Temple or Church of CHRIST JESUS, and in the most clear and lightsome doctrine and ordinances of the Gospel. But they shall be fully satisfied in Heaven, where 
t Psal. 17. 1●.  they shall behold his face in righteousness, and awaking, at the length, from their long sleep in the grave, they shall be satisfied with his image.  
Fiftly, the merciful are blessed, for they shall obtain mercy both temporally and eternally: with what measure they meet, it shall be met to them, now, and at the last day. As there 
u james 2. 13.  shall be judgement merciless to them that show no mercy, so mercy rejoiceth against judgement.  
Sixtly, the pure in heart are blessed, for they shall see GOD, more clearly than yet they do, even in this very life by the eye of faith; as did Moses, who endured all brunts, and feared not the fierceness of the King, 
x Heb. 11. 27  as he that saw him, who is invisible; but perfectly in the life to come, when they shall see him as he is; though even then also, but comprehensively, every one according to his capeablenesse. In this beholding or fruition of God, consisteth the happiness of Men and Angels.  
Seventhly, the peacemakers are blessed, for they shall be called the children of GOD, that is, they shall be approved and confessed so to be. He, who is the GOD of peace, (as was remembered before) will not be ashamed to own them for his sons and daughters, who are the children of peace, or wholly devoted thereto. This having of an holy peace with all men & making peace among all men (so much as in us is) is a manifest Character of our adoption.  
Eightly and lastly, they which are persecuted for righteousness sake, are blessed, for theirs is the Kingdom of Heaven: And again, Rejoice, and be exceeding glad, for great is your reward in Heaven. As he comforted the poor in spirit, Verse 3. by intitling them to the Kingdom of Heaven, with all the riches and royalties of it, that they might not faint under the heavy but then of their poverty, spiritual, or corporal: so here Verse 10. 12. he comforteth the poor persecuted, who for his sake, and the Gospels did forego, or were resolute and ready to forego their worldly welfare, and to conflict with beggary and misery by intitling them to that heavenly Kingdom, and great reward: to let them understand, 
y Rom. 8. 18.  that all the sufferings of the present time (were they a thousand times greater) are not worthy to be compared with the glory which shall berevealed in us. And it is likely, that he calleth the reward great, not only in regard of the common pay or penny to be given at the evening of the World, or Doomsday, to every one that hath laboured faithfully in the Lord's Vineyard, but because God, of his free grace, crowning his own gifts in his servants, will bestow upon Martyrs and Confessors a Crown of glory suitable to their foregoing labours, and ignominies endured for his name's sake; their 
z Reu. 14. 13.  works, even in this sense, shall follow them. In them mean season, they have not only the greatness and certainty of their reward, 
a 1. Pet. 1. 8.  to rejoice with joy unspeakable and glorious (as the Apostle Peter speaketh) in the thickest of all their tribulations, but this also, that no 
b 1. Pet. 4. 12.  new or strange thing happeneth unto them, when such fiery trials come: for so (saith Christ) persecuted they the Prophets, which were before you, even from age to age: and we may add, so persecuted they Christ jesus himself, with his forerunner john the Baptist; So also have the Apostles, Evangelists, and millions of Martyrs been persecuted, from the blood of Abel to this age: To whom to be conformable, is the greatest glory, that can betide a moral man: and cowardly to swerve from them, the greatest shame and ignominy that can be. The Ark and Israel, and judah, abide in tents, and my Lord joab, and his servants are encamped in the open field, (saith 
c 2. Sam. 11. 11.  Vriath the Hittite) shall I then go down to my house, to eat and drink and lie with my wife! How much more are we Christians to reason thus, Our Lord jesus Christ, with his most holy Gospel and Religion, the Prophets, Apostles, Martyrs, and Professors of all sorts, from the beginning of the World hitherto, have been, and still are (in their fellow-members) in open field assailed and persecuted by the Devil and World; they are continually exercised with their cruelties: and are we so nice, or base-minded, that we should be exempted?  
The second main part, or passage followeth, concerning the means of obtaining this great blessedness, which, are three in all, mentioned Verse 13. to 19 First, the Apostles, and all faithful Ministers of the Gospel: Secondly, the Law and the Prophets: Thirdly, Christ jesus his fulfilling of the Law and the Prophets. Turning his speech to his Disciples, and in them to all Teachers, whom GOD should raise up, and send forth to the end of the World, he admonisheth them of their dignity and duty. He admonisheth also all Christian people of all ages, what they are to expect at the hands of their spiritual Parents, Pastors and Teachers. By four excellent similitudes he expresseth to the quick, of what manner of carriage they ought to be, both for doctrine and conversation: whereof the first two, drawn from Salt, and the Sun, seem to concern their doctrine chief; the other two, drawn from a City upon a Hill, and a Candle lighted in the house, their conversation especially.  
All the Inhabitants of the earth, since Adam's fall, are gone back from God, and become unsavoury, as we may see, Psal. 14. 3. and elsewhere. God, looking down from Heaven, found all corrupt, filthy, or stinking, none excepted. Now as the nature of Salt is to suck out corruption, to make meats savoury, and to preserve from putrefaction: so the office of the Apostles, and all Ministers of the Gospel, is, to fret out the corruption inherent in nature, by little and little, to reconcile to God, making their hearers acceptable by faith in Christ jesus; and finally by their seasonable forewarnings to save from destruction. An evident demonstration whereof we have in the Apostle Peter, who, among the rest, here is called the salt of the earth, that is, of the Inhabitants of the earth. He, in his very first Sermon, which he made immediately after the sealing of his licence to preach the Gospel all the World over, by the miraculous shedding forth of the Holy Ghost, so rubbeth over his resty hearers, with the salt of his heavenly doctrine, that the smart of it pierced to their very hearts, and forced them to cry, 
d Acts 2. 37.  Men and brethren, what shall we do? then cometh he out with the glad tidings of pardon and remission of sins to all, that will come in by Repentance, and be baptised, whereby he reconcileth them to God, and maketh them acceptable through jesus Christ: and lastly, he taketh a course to preserve them in the state of grace, when with many words he testified, and exhorted, saying Save yourselves from this untoward Generation. These Converts also (three thousand in all) thus purged from their corruption, and seasoned with the salt of that holy doctrine, know none other way to preserve themselves from relapse, and to grow more savoury, (that is, acceptable to God, and approved of men) then to lay themselves in this ministerial pickle, or pouldering-trough. Wherefore it is said of them, that after Baptism, They continued in the Apostles doctrine, and fellowship, and breaking of bread, and Prayers; using the same Ministry for their preservation and increase in grace, which it pleased Almighty God to use at the first for their conversion. In all which, they are exemplary to us, both for the duty performed, and manner of performance, which was with all diligence, alacrity, and sedulity on all parts, both of the Apostles, and people also. This is the rather to be laid to heart of all, because as Salt, having once lost his savour, becometh altogether unprofitable, yea noxious, or hurtful, even to the very dunghill, and that unrecoverably: so if the virtue and operation of this Evangelicall salt, either in the seasoners, or seasoned, do perish through negligence, or be washed away by the love of the world, voluptuous living, or storm of persecution, they prove, of all people, most debauched and dangerous, and that unrecoverably. Again, all the world sitteth in darkness, & in the shadow of death their estate is altogether dismal & disconsolate: now the calling of the Apostles was to be the light and Sun of the world (not or ginally, that was Christ jesus his peculiar honour; but ministerially, by communication of his light to them) to clear, and cheer the souls, as the light of the sun doth the outward man; To clear, I say, their minds, and to cheer their hearts, by giving the light of 
e 2. Cor. 4. 6.  the knowledge of the glory of God in the face, or person of JESUS CHRIST. This is made apparent, Act. 26. 18. where Christ the original light (as was said before) by communicating that his light, maketh his servant Paul the light of the Gentiles, to open their eyes, and to return them from darkness to light, and from the power of Satan to God, that they might receive forgiveness of sins, and inheritance among them, which were sanctified by faith in him. What is it to clear the minds, and cheer the hearts, if this be not? This is also the honour of every pastor and teacher in his own flock, which serveth to commend the calling of the ministry above all other, for the excellency and necessity of it.  
By the third similitude, drawn from a City on an hill, he admonisheth his Apostles and all teachers, that being as they are, in the view of all, good, and bad, they should, in all their ways, walk so circumspectly and trylie, as might be to the admiration, instruction, edification, or conviction, at the least, of the lookers on. Their care should be to teach by work, as well as by word, acting before the eyes of their hearers, what they sprake, the rather, because men, for the most part, are affected, and receive a deeper impression, from what they see with their eyes, then from what they hear only. The contrary also bringeth a very evil imputation upon the Gospel itself, which people ordinarily are given to judge & speak of, according to the practice and conversation of the Preachers and professors of it. Wherefore they also, I mean, the hearers, and professers of true religion, had need to look well about them. Hereunto tendeth his fourth and last comparison, from a candle lighted in a house, and set upon a candlestick, to give light to all therein. To put all teachers especially in mind, that being not only inwardly enlightened themselves, but raised up of God, & appointed to be enlightners of others, they should endeavour with all their might to be indeed such, not only by teaching what to practise, but by practising what they teach: that the word of life, and the life of the word, may always go together. That as a candle filleth that part of the house, where it is placed, with the shining brightness, so should they fill that part of the house, or Church of God, over which the holy Ghost hath set them, with the shining brightness both of their doctrine, and life also. And therein, like the lamps in the sanctuaric, to be content even to spend themselves, while they serve others. To which effect serveth that right notable exhortation following, 
f Verse 16.  Let your light so shine before men, that they may see your good works, and glorify your father, which is in heaven: that is, have your conversation so honest, so amiable, so without all exception, so rich and plentiful in all good words and works, in the midst of a crooked and naughty generation, that whereas for the most part they speak against you, as evill-doers, they may, by your good works, which they shall see, glorify God in the day of their visitation, that is, when by his gracious blessing upon your fruitful teaching and living, he shall (as Saint 
g Act. 15. 14.  james speaketh) visit any of them, to take them out of this sinful world, for a people to his name. Ye ought the rather to be stirred up hereunto, because the main end of our being, and of all God's benefits spiritual and corporal, in hand, or in hope, especially of ministerial gifts and callings, is the glory of God: which ought to be much more dear to us, than our lives, yea then the salvation of our souls, as it was to 
h Exod. 32. 32.  Moses, and 
i Rom. 9 3.  the Apostle Paul. Now as our Lord and Master jesus teacheth, 
k joh. 15. 8.  Herein is our heavenly father glorified, if we bear much fruit. So that we see here, how the truth in all things, must answer to the ancient type: the Leviticall Priests ministering in the holy place before the Lord, are commanded to have their 
l Exod 28. 33, 34  golden bells, and silken pomegranates, upon the skirts of their garments; so the golden bells of pure and uncorrupt doctrine must ever be heard from them, that are the salt of the earth and light of the world; and the pomegranates of a savoury, fruitful, and wholesome conversation must ever be seen in them, who are set, as a City upon an hill, and as candles, on the candlestick, to give light to the house of God, which is his Church.  
The second means of ataining to this blessedness, is, the law and the Prophets, whereof he giveth a touch, Verse 17. Think not (saith he) as the Scribes and Pharises erroneously think, and slanderously give out) that I am come to destroy, repeal or disannul the law, that is, the doctrine of Moses, contained in his five Books, which are to be holden as the fundamental Scriptures, given by inspiration of God; or the Prophets, the expositors of that law, and applyers of it, every one to their several times and occasions, all written by inspiration of God: I came not to destroy them; but leave them as I find them, to be the only cannon or rule of saving faith, and of a life pleasing to God. So many, as desire to recover their lost happiness, let them 
m joh. 5. 39  search these Scriptures, with no less diligence and sedulity than men search the bowels of the earth for precious metals; for in them is eternal life to be found, and they are they that testify of me, saith our Lord Christ elsewhere. Not without cause therefore doth the blessed Apostle Peter (as he had learned of his master) commend this diligence, and in commending, exhort all to continue and increase in it; we have (saith 
n 2. Pet. 1. 19  he) a more sure word of prophecy, to which ye do well, that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts: meaning thereby a perf●●●●r knowledge, than was under the law, by the cleare● 〈…〉 fest●tion of Christ jesus. And we cannot be ignora 〈…〉 the Prophet long before describeth a blessed man (such a one, as Christ speaketh of in this Sermon) hereby, and distinguisheth him from all other that 
o Psal. 1. 2.  his delight is in the law of the Lord, and in that law doth he meditate, or exercise himself day and night. How much more doth this hold in us Christians; who besides the Law and the Prophets, remaining still in full force, (for who shall repeal, or disannul them, if Christ do not?) have the more clear writings of the Apostles, and Evangelists, as authentical expositors of them, showing also plainly the fulfilling of all those things, which were obscurely foretold and prefigured therein, and expected of the people of God, in all ages with so great longing. Oh that it were well weighed, how ungrateful and miserable thing it is, that such an unualuable, and most necessary treasure should be left to the Church of God, and be so little regarded at most hands: That the complaint of the Lord, by the Prophet, may too justly be taken up, 
p Hos 8. 12.  I have written unto them the great things of my law, and they were counted a strange thing; or that of Solomon, 
q Prou. 17. 16.  Why is there a price in the hand of a fool, to get wisdom, and he hath no heart?  
The third means of ataining to this blessedness is Christ's fulfilling of the Law and the Prophets, 
r Verse 17.  I came (saith he) to fulfil them: he fulfilleth them by his doctrine, merit, and efficacy; by his doctrine, as our Prophet; by his merit as our Priest, and sacrifice also; by his efficacy, as our King. For as our great Prophet, he restored them to their true sense, freeing them from the most corrupt glosses of the Scribes and Pharises. As our high Priest, offering up himself in sacrifice to God, upon the cross, for the sins of the whole world, he fulfilled all that was promised, and typified in the Law and the Prophets concerning our purgation from sin, and reconciliation with God. And as our King, by the efficacy of his spirit, concurring with his word, he openeth the eyes of our understanding, and worketh faith in our hearts, whereby we conceive, receive, and apply to our souls and consciences, the merit of his sacrifice, for our purgation and reconciliation with God. By which efficacy he reneweth us also, after the image of God, in knowledge, in righteousness, and true holiness. So that he came to fulfil the Law, not so much in himself (he had no need of it) as in us, when 
s Rom. 8. 3. 4.  by sin, or by his sacrifice for sin, he condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit: his meaning is that all we, which fulfil not the lusts of the flesh, but mortify the deeds of the body, by the spirit, approve ourselves thereby, to be in Christ jesus by faith, and in him to fulfil the Law, because for us, and in our place, he fulfilled it, doing all righteousness, and dying for our unrighteousness, according to the tenor of the Law. This his fulfilling of the Law is the very Basis, or groundwork, both of our everlasting salvation, and of our consolation in present: in that thereby we recover all our losses, by the woeful fall of our first parents; he being 
t 1. Cor. 1. 30.  made unto us of God, wisdom and righteousness, and sanctification and redemption; wisdom, by his most sound and plenary doctrine; righteousness, by his most meritorious and sufficient sacrifice, once offered: sanctification, in this present life; and redemption in the life to come, by the effectual operation of his almighty spirit; freeing us from the dominion, not only of sin, but of the grave, and clothing us with glory and immortality in due time: That no flesh should glory in his presence; not the superstitious rabble, in their traditions, will-worships, opus operatum, or bodily exercises; not the iustitiarie, pharisaical, or papistical, in their legal righteousness, or merit of works; nor the Pelagian, Papist, or Arminian, in their free will: but he that glorieth, let him glory in the Lord jesus Christ, ascribing all to his most sacred word, blood, and spirit alone. Hence the perpetuity of the Law of God, and of every part and parcel thereof is avouched with a vehement asseveration, and laying the weight of his authority upon it 
u Verse 18.  Amen, or verily, I say unto you, till heaven and earth pass, one jot or one title, shall in no wise pass from the law, till all be fulfilled; meaning that both all Evangelicall promises and types should most certainly have their accomplishment in due time: and all the precepts, moral, ceremonial and judicial, in regard of the truth and equity of them, should endure for ever. To this effect, the Prophet, with a holy admiration extolleth the word of God, for the constancy and perpetuity of it, by comparing it with the most eminent and durable creatures; 
x Psal. 119. 89, 90.  O Lord, saith he, thy word endureth for ever in heaven. Thy truth is from generation to generation, thou hast laid the foundation of the earth, and it abideth. They remain to this day by thine ordinances. Teaching us, not to measure the word and truth of God, by the wheeling about of things, which we see in this world: it standerh firm, and shall stand firm for ever, by the unchangeable decree of God in heaven. And if the earth, with the fullness of it, remain still in that estate, wherein it was created, at the first by virtue of God's word; how much more shall that word stand for ever, which he hath spoken concerning his Church. Wherefore most assuredly blessed are all they, that resting upon it, 
y Psal. 103. 18. and 119. 1, 2, 3.  keep his covenant, and think upon his commandments, to do them, as the same Prophet testifieth elsewhere. And woe be to the transgressers, because of necessity, it must at the length befall them, according to joshuas premonition, or forewarning, given to the people of Israel, upon experience of God's former works, 
z Iosh. 23. 14. 15  ye know (saith he) in all your hearts & in all your souls, that not one thing hath failed, of all the good things, which the Lord your God spoke concerning you; all are come to pass unto you, and not one thing hath failed thereof. Therefore it shall come to pass, that as all good things are come upon you, which the Lord your God promised you, so shall the Lord your God, when you have transgressed his covenant, bring upon you all evil things, until he have destroyed you, etc. All which afterward, as we know, they found most true, to their great cost: We also (upon whom the ends of the world are come) may in like manner now reason; As no one thing hath failed, of all that which God had spoken before, concerning the first coming of his Son, concerning his incarnation, manifestation, death, burial, resurrection, glorification: all things have come to pass in due time, just  to the predictions of the Prophets, though the●e we●e the greatest unlikelihood, and opposition that could be, so can nothing fail, which he hath foretold in the holy Scriptures concerning his second coming in majesty and great glory, to judge both the quick and the dead, and to render to every one according to his works. And concerning his perpetual presence, and presidency among his people, for their defence and comfort, in all their tribulations and temptations, and his judgements upon his and their enemies, how flourishing and well-rooted soever they seem to be in this present world. Let this suffice for the second passage, containing the three means of ataining to blessedness, to wit, the ministry of the Gospel; the Law and the Prophets; and Christ's fulfilling of the Law and the Prophets.  
The third part of this Sermon followeth, concerning the righteousness of all those, who are to be accounted worthy to partake this blessedness. This righteousness is first, described; secondly, commended, thirdly, explained. It is most shortly, but most pithily both described, and commended, Verse 19 and then explained in the rest of the Sermon. The whole nineteenth verse is inferred upon his former speeches to this effect; Since I came not to destroy the Law and the Prophets, but to fulfil them: again, since no one jot or title of the Law shall pass unfulfilled, Therefore, whosoever shall break one of these least commandments, & teach men so, etc. where to make the description of righteousness more clear and lightsome, he illustrateth it, by prefixing the description of the contrary unrighteousness. As if he should say, that you may know your own duty the better, learn to know an  teacher and liver by these properties; first, by not teaching what he ought, or not doing what he teacheth, for this is to break the law of God. Secondly, by concerting and maintaining some of the sacred commandments of God to be of little or no moment, in comparison of men's traditions, as did 
a Mat. 15. 16.  the Scribes and Pharisees; or in favour of his lusts, as did 
b Mat. 14. 3.  Herod, who would needs take liberty to hold his Herodias. Thirdly, he would have all other as bad as himself; other solkes must think, as his bells tinke, he teacheth men so. So that this in short, is the description of a wicked and unhappy person; he breaketh the commandments of God, at the least, some one or few, which he conceiteth himself, and would bear other folks in hand, not to be so greatly necessary: and is an author to all others (so much as in him is) to do the like, which is the brand of one that breaketh them habitually. For otherwise through ignorance and frailty, who doth not?  
He describeth the righteousness of all such as are truly blessed, in these words, whosoever shall do and teach, meaning, those commandments before spoken of, even to the least. Wherein, first observe, that a blessed man (whose righteousness is here described) is not a talker and professor only, but a constant doer of God's precepts, or of all holy and heavenly doctrine; to wit, Euangellically, or according to the tenor of the Gospel, that is, under the promise of most gracious acceptance, through Christ jesus, as of his person, so of his sincere endeavour to do the whole will of God; as also of free pardon, upon his repentance, when at any time he treadeth his foot awry. For otherwise, 
c Psal. 130. 3. 4.  If thou Lord shouldst mark iniquity, who shall stand? but there is forgiveness with thee, that thou mayst be feared.  
Secondly, a blessed man performeth universal obedience to all, even to the very lest of God's commandments. He doth not only cashier the traditions of men, and their grosser sins, but laboureth, as in a case of life and death, to bring into captivity every lust, yea, every thought, to the most holy law of God. He counts nothing little, that proceedeth out of the sacred mouth of God, and which hath the tag (as Master Bradford termeth it) of God's heavy curse against all transgressors, annexed to it. He knoweth none other way to heaven, then to be holy as he is holy, and to walk in light, as he is in light. And if he knew any other way, yet he would take none other than this, whereby alone God is pleased and glorified, and whereby his blessed image is repaired in us. Wherefore, howsoever he see nothing more common in this world, then light and vain swearing, profitable and officious lies, waste and idle words, good fellowship (as they call it) when men fear not to put themselves into all companies, and accommodate themselves thereto; customary breaking of the Sabbath, (by 
d Isa. 58. 13.  doing their own ways, finding their own pleasure, and speaking their own words;) 
e Mal. 3. 8.  robbing of God in tithes and offerings, 
f Ibid. 1. 13.  counting it a weariness to serve God; 
g Eccles. 5, 1.  offering the sacrifice of fools, by 
h Isa. 29. 13.  drawing near unto God, with their mouth, and honouring him with their lips, but removing their heart fare from him; going beyond, or overreaching one another in bargaining, or otherwise; rendering evil for evil, and taunt for taunt, breaking jests, to the disgrace of others, (especially plain people;) turning into the fashions and guizes of the world, for apparel, apish gestures, and court-holy-water, and a thousand such like: yet his care is, to 
i Gen. 17. 1:  walk with GOD, and to be perfect, as God commanded Abraham. And the more corrupt he seethe the world, and ready to censure all that will have no fellowship in their unfruitful works of darkness, for being more nice than wise: the closer he endeuoureth (Enoch-like) to walk with his God, avoiding all evil, even the least, with all appearances and occasions of it  
Thirdly, this blessed man applieth himself to teach those commandments, even to the very lest, that he may bring others also to the state of grace, wherein he standeth. As Paul said to Agrippa, 
k Act. 26. 29.  I would to God, that not only thou but also all that hear me, were altogether such as I am. This is the fervent desire of every faithful teacher, and the main duty and charge that lieth upon them. 
l 1. Cor. 9 16. 17  A necessity is laid upon me (saith the Apostle) and woe be unto me, if I preach not the Gospel, which belongeth unto all, to whom the dispensation of the word of God is committed. Whether they be entrusted with 
m Mat. 25. 16. 17, 18.  five talents, or with two, or but one, they must, upon no pretence, be idle, but occupy till he come. But howsoever these chief and most properly are to do and 
Luke 19 13.  teach, yet all faithful Christians (who are every one for their parts, to be helpers to the faith) must in some degree or other, according to their gifts and callings, teach also; as the husband his wife, what he hath learned in the public assembly, 
n 1. Cor. 14. 35.  If the wives will learn any thing, let them ask their husbands at home. So parents and governors of families, are by God's appointment, 
o Gen. 18. 19 Exod. 13. 14.  to teach their children and charge. Even godly matrons are not exempted: for Bathsheba's virtuous woman is commended for this 
p Psal. 78. 5. Prou. 31. 26.  that she openeth her mouth in wisdom, and the law of grace is in her lips. And we know that a good child is commanded 
q Prou. 2. 8.  to hear his father's instruction, and not to forsake his mother's teaching. Surely as the Dove is reported to purvey abroad for her young ones, and filling her crop at herreturne, to disgorge it, for their sustentation: so should governors of families purvey abroad, by frequenting with all diligence, attention, and assiduity, public exercises of religion, that they may bring full crops of spiritual nourishment, to their several nests or companies. And as mothers and nurses see reason, why they should look after most nourishable food, and to drink of the best, and somewhat freely, that they may come with full breasts to their young ones: so should the spiritual nurses of God's sons and daughters (so are our children called, Ezech. 16. 20, 21.) feed liberally of the cheer, provided for them in the house of God, even till their breasts ache again, that their nurseries (I mean their children and servants) may take their full draughts, and so battle in grace and godliness. Brethren, in like manner, friends, and fellow-Christians are 
r 1. Thes. 5. 11. Heb. 3. 13. and 10. 24.  to exhort one another daily, while it is called, to day, and to this end to consider one another, to provoke unto love and good works. Otherwise, we show ourselves to be most unworthy of the honourable name of Christians, which we take from Christ, the anointed, because we are anointed by his holy spirit, 
s 1. Pet. 2. 9 Reu. 1. 6.  to be Kings, Priests, and consequently Prophets also, not only to know the will of God, but to communicate it each to others, 
t Rom. 12. 3.  according as God hath dealt to every man the measure of faith. To conclude this first point, this is, in brief, the righteousness commended and commanded by Christ to every blessed man, that he keep the Commandments of God, even to the least, and teach others so to do, every man and woman for their parts, according to their gifts and callings.  
The second point in this passage, concerning righteousness, is the high commendation given to it; he which performeth it, shall be called great in the Kingdom of Heaven. As on the one side, whosoever breaketh the least of God's Commandments, and teacheth others to do the like, shall be called the least in the Kingdom of Heaven, meaning, that he shall be of none account or reckoning in Christ's Church, and Kingdom, either of grace or glory: but he shall meet with Belshazzars 
u Dan. 5. 27.  Tekel, to be weighed in the balance, and found too light; or rather with 
x 1. King. 14. 10  jeroboams heavy sentence, to be utterly swept away as dung; howsoever, in the mean season, he justify himself, and bear a great port before men, as the Scribes and pharisees did: So on the otherside, he that worketh righteousness (doing and teachiog, as is here required) shall be called great, that is he shall be of high esteem with God, and with his people in Christ's Church and Kingdom, both of grace and glory. For 
y 1. Sam. 2. 30.  them that honour me, I will honour, and they that despise me, shall be lightly esteemed. Again, 
z Reu. 3. 5. 12.  I will confess his Name (that cleaveth to me, and to my words) saith Christ, before my Father, and before his Angels: I will make him a Pillar in the Temple of my GOD; that is, I will make him most honourable, and glorious, most stable also, and unremovable. He shall not upon earth have a corruptible Pillar set up in honour of him, with the title and inscription of his Name upon it, as victorious conquerors had: but he shall himself be made an immortal Pillar, and immortal glory, put upon him, even in the heavenly Temple; howsoever he be poor and vile, yea, even hissed at in this present World, many times, as Christ jesus, and the Apostles were. In earthly Kingdoms, men are set in the Subsidie-bookes, according to their Lands and Live: in this heavenly Kingdom, they stand in God's Book, according to their doing and teaching. There, though they be not great in the Subsidie-booke, yet they may have place in in an inferior rank: here, except we become great indeed, by doing and teaching faithfully, we are no body. Wherefore, to conclude this point also, since all men look after greatness, and shun contempt, (what in them is) it lieth us in hand, serioussly to consider, what our practice is, whether we be such doers of the divine precepts, what integrity is joined to our practice, whether we have respect unto all God's Commandments, (which was David's 
a Psal. 119. 1. 6.  only antidote against shame, and most sure way to blessedness) and finally how faithful and forward we are in communicating to others, by way of teaching, and mutual instruction, whatsoever God, of his good grace, hath communicated to us. That most wise Parable, which Solomon taketh up, concerning the right use of temporal blessings, holdeth in spiritual, 
b Pro. 5. 15, 16.  Drink the waters of thine own Cistern, and running waters, out of thine own Well: Let thy Fountains be dispersed abroad, and Rivers of water in the streets: that is, live of thine own frugally and comfortably, dispense and disperse them to others liberally: so may we say of heavenly things, Drink waters of thine own Cistern, let thy Fountains be dispersed, etc. Rejoice and be thankful to God, for his inestimable goodness, in giving thee a mind to know him, to trust in him, to call upon him, to love and obey him from the heart, strive to profit, and to grow in grace: but withal, endeavour, by all means, to do what good thou canst in blessing others, with whatsoever blessings of this kind, thy heavenly Father hath blessed thee: teach the ignorant, admonish them, that are unruly, comfort the feeble-minded, exhort all, such as thou findest too remiss, to be zealous; such as thou findest zealous, to be more zealous for the truth. This is the true and only way to greatness in Christ's Church, and Kingdom, and to avoid all disgrace, all manner of ways.  
The third point, concerning righteousness is the explanation, which holdeth to the very conclusion of the whole Sermon. He explaineth the matter concerning righteousness, first, by the contrary; secondly, by the properties; thirdly, by the parts. The contrary to it, is set down, Verse 20. and it is the righteousness of the Scribes and pharisees, which was legal only, traditional, and hypocritical; legal, because they sought not righteousness by Faith in Christ, who only fulfilleth the Law for us, but by 
c Rom. 9 32.  the works of the Law; traditional, because they both expounded the Law, & also blended the worship of God, with their own traditions; hypocrtical, because in all their glorious works, they sought the applause of men, rather than the glory of God. Except, in all these, our righteousness exceed theirs, our Lord Christ peremptorily avoucheth here, that we shall in no wise enter into the Kingdom of Heaven, we shall have nothing at all to do with his Church either Militant, or triumphant. That is, except we seek to be made righteous before God, by Faith in Christ, 
d Rom. 8. 3, 4.  Who only fulfilled the Law for us, and we in him; except we perform to God 
e Num. 15. 39  chaste, and 
f Rom. 12. 1.  reasonable service in all things according to his Word; except also in the performance thereof we deny ourselves, and seek after the glory that cometh from God alone.  
The properties of righteousness (which is the second branch) are three, in like manner: for it is spiritual, universal, and sincere. He proveth it to be spiritual, by giving the true interpretation of the sixth, of the seventh, and of the third Commandments: of which briefly, because they are catechistical points, which are, or aught to be often inculcated. The ancient interpretation of the 
g Verse 21.  sixth Commandment (see, how little heed is to be given to bare Antiquity) by tradition, was, Thou shalt not kill, that is, lay violent hands upon thy Neighbour, to take away his life unjustly, as Cain did Abel's. This only in the sense of these goodly Interpreters, the Scribes and pharisees, maketh one guilty of blood, and the Murderer worthy of death temporal by man's judgement, and of eternal by God's judgement. But our Lord Christ, 
h Verse 22.  setting his own true exposition, against their ol●●radition, teacheth, that as God, the Lawgiver, is a Spirit, Maker and Searcher of the very hearts and reines, so his Law is spiritual, requiring spiritull obedience in every thing: forbidding on the otherside, whatsoever is contrary thereunto, seem it never so light in the eyes of carnal men; as rash anger, or any light contempt, expressed by Racha among them, (which word seemeth to import one void or empty of good judgement) among us, by Dunce, Dolt, Ass, Blockhead, Goose, Woodcocke, and many such like. Add hereunto, Thou, in contempt, tush, a fig for thee; so fleering, jeering, breaking of jests, (things too common) frowning also Cainish, or cast-downe looks, flinging away in a chafe, etc. Much more he forbiddeth under Murder, contumelious and reproachful terms, as Fool, Knave, Rogue, Rascal, base Companion, and such like. In sum, he forbiddeth whatsoever standeth not with unfeigned Charity to our Neighbour's person. The fearful danger of all which, he expresseth by a similitude, drawn from the jewish Courts, or proceed in judgement, who are said to have one, consisting of three Commissioners, appointed to judge of less offences; another, of three and twenty, appointed to judge of greater offences; another of seventy two, called the Sanhedrim, or counsel of estate, to judge of the greatest offences. As then among the jews there were degrees of punishment, according to the quality and heinousness of the offences, yet was it intended, that none offender should go unpunished: so is it in Gods proceeding; all breakers of this, as of other his most holy Laws, shall be punished, but the greater offender shall have the greater torture inflicted upon him. Which consideration (to let other things pass) ought to be an effectual motive to draw our hearts to the obedience of all, even of the least of God's Commandments, and the very lest branches of every one of them. And to that end, to search diligently the extent of every precept, because knowledge, of necessity, must go before practice, and 
i Prou. 19 2.  without knowledge, the mind is not good. This also calleth for a further degree of repentance, and watchfulness over our hearts and ways, then is commonly thought upon. Contrariwise, by Christ's exposition of this sixth Commandment, whatsoever things appertain to Love and Charity are called for; as 
k Verse 23, 24.  reconciliation with the offended brother, which he maketh so necessary, that though a jew came as fare as the very Altar, with his gift or sacrifice, and there remembered an offence made to his Brother or Neighbour, not to presume to offer his gift, but to leave it there, until atonement were made with him. God, in just offences, will have their brother appeased, or at the least, all means to be used for pacification, before he would be appeased, or at all accept of their person or devotion: which holdeth in like manner with us Christians; reconciliation one with another, or at the least, our best endeavour for it, must, of necessity, go before, not only the holy Communion, but all our other devotions whatsoever, if we make account to do ourselves any good thereby, and not rather to irritate and provoke the wrath of God against ourselves, for some degree of Murder. This holdeth also in them, that go to Law, or are like to go to Law one with another: whom Christ, according to the tenor of this sixth Commandment, exhorteth to speedy agreement, if not of conscience, (which alone, without any by-respect, aught to be) yet in godly policy, for fear of after-claps; not only through the rigour and cruelty of our adversary provoked by us: but even through the just judgement of God, hardening his heart against us. So that when we will not, at Gods bidding, agree with our adversary quickly, while we are in the way with him, that is, before the matter come to trial (though it be with loss) we may thank ourselves, if afterward, being cast, he take the whole Law of us, so fare forth, as to cast us into Prison, and even to make Dice of our bones (according to the merciless Proverb) because not only Neighbours and friends, but Christ himself could bear no palm with us, to give in, in time.  
In the second place, to prove our righteousness to be spiritual, he handleth the seventh Commandment, Thou shalt not commit adultery, restoring it to the natural and full sense. The Scribes and pharisees were herein (according to their usual manner) too literal; confining (as appeareth Verse 27.) all adultery to the gross act of uncleanness between parties, whereof one, at the least, was married. But our Lord Christ (gauging the vessel to the bottom) teacheth, that the 
l Verse 28.  lust of the heart is adultery before God, who is the former and beholder of the heart, and gave his Laws for the bridling of it, as well as of the members: yea, much more of it, as being the master-wheel, that turneth all the rest.  
Secondly, that the unchaste look, whereby lust is engendered and increased, doth participate with that sin, and is a breach of the seventh Commandment: which caused job to 
m job. 31. 1.  make a covenant with his eyes, not to behold a Maid.  
Thirdly, all occasions of stumbling and falling into adultery come within this rank; whether the nearer and dearer, like unto 
n Verse 29, 30.  ones right hand, or right eye, or more remote, 
o Verse 31, 32.  as divorces, or any thing of the like nature. How near and dear soever any occasion of whoredom (so of any other sin) be, though it be esteemed as the right eye, or hand, yet except we would be cast into Hell fire unrecoverably, it must not only, through God's merciful assistance be forborn, but cut off, and cast away with the uttermost detestation, that can be, what temporal pain soever it put us to, or what miss soever we may seem to have of it. The near and dear occasions of incontinency, by any means, to be cut off and cast away, are these, and such like, An idle and easy life, pampering and decking of the corpse, lascivious company and communication, needless gadding, with neglect of our callings, impure thoughts entertained with delight, haunting of suspected houses, unseasonable meetings, and revel, Lovesongs and Books, ribald-talke, if not used, yet heard and endured of us, filthy objects in Pictures, Plays, or whatsoever else stirreth up corrupt nature, prone to such uncleanness, especially in youth and out of marriage. The remote occasion, which participateth with adultery, and so cometh to be forbidden in the seventh Commandment, is causeless divorce: (Now Christ alloweth of none to be just and warrantable, except in the case of formcation, whereby the marriage-band is broken:) The Scribes and pharisees taught, that Moses made it lawful for men to to put away their wives, forevery cause, and that he commanded to give her a Bill of Divorce, which made her free to marry any other: but Christ, here and elsewhere, teacheth fare otherwise; that for the hardness of their hearts, this was only tolerated, not allowed: and that by such putting a way, the hasty and furious Husband occasioned both his Wife, and him, that should marry with her, to commit adultery, besides the temptations, which he should put himself upon. So that by such Divorces, a great many transgressions of this Law, both his own, and of other folks, were set upon his score. Teaching us this great lesson by the way, that he who is the occasion of sinning to others, is guilty of all sins committed, or which might have been committed upon that occasion. Which made David, though he did not commit Idolatry, yet to curse his Adversaries, that gave the occasion, 
o 1. Sam. 26. 19  Cursed be they, saith he, before the Lord, for they have driven me out this day, from abiding in the inheritance of the Lord, saying, Go, serve other gods. This aught to be of use to Christians, who, though they have no such causeless Divorces tolerated, yet many times go so fare, as to separation of the Wife from the Husband, or the Husband from his Wife: or if not so fare, yet to many brawls and much bitterness, so that though one house hold them, yet one bed will not. If this, by Christ's exposition, come not within the compass of the breach of the seventh Commandment, and add not many sins to the score of the nocent or offending party, what doth?  
In the third place, to show that our righteousness, or obedience, must be spiritual, 
p Ver. 33. to 38  he handleth in like manner, the third Commandment, concerning the not taking of the most sacred Name of God in vain; restoring it to the full sense, which of long time had been maimed by the Scribes and Pharisees, who restrained it to for swearing only. So fare had they learned to go by the letter of Moses law, 
q Leu. 19 12.  ye shall not swear by my name falsely, nor profane the name of my God. They made therefore great conscience of perjury and forswearing, which they knew to be a fearful defiling of the reverend name of God, which he would by no means put up. But our Lord Christ, knowing right well, what awful respect ought to be given to that glorious name no ways to be taken up in vain, nor made to troth (as commonly it is) for every trifling and frivolous matter; knowing also what truth and simplicity ought to be among men, forbiddeth in ordinary communication, to swear at all by the name of God, not only directly, by using, or rather abusing any of his titles, but indirectly, by any creature, as heaven, earth, jerusalem, his head, and such like, in which, as in all other creatures, the glory of God shineth, and his holy name is engraven as it were: so that he which sweareth by any creature, sweareth by the Creator, as we see plainly, Mat. 23. 20, 21, 22. Which exposition of Christ condemneth them of most heinous offence, with whom it is ordinary to swear by their faith, troth, honesty, by bread, light, and such like, (for vain people have their fantastic fashions for oaths, as they have for their apparel:) much more condemneth it such as use oaths of louder blasphemy, by God, by jesus, God's wounds, blood, heart, death, (horresco referens) an honest heart, cannot speak or hear such things without horror. No less condemneth he oaths, savouring of idolatry, by the Mass, yea, or no, by Saint Anne, by Saint Mary, or by abbreviation, yea or no Marry, and many such forms, whereby the name of an idol or creature is substituted in God's place.  
To finish this tractate, our great Prophet, Christ jesus, who shall sit, as judge, at the last day, setteth a most fearful brand, not only upon such blasphemies, and idolatrous practices, but upon every exorbitancy, or going out of the way, in this kind, 
r Verse 37.  Whatsoever (saith he) is more than yea or nay, that is, then plain affirmation, or denial, in ordinary communication, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from thine own evil and wicked heart, or from that evil one, the devil, whose lusts you do, when you profane the name of God any way Hereunto give me leave to add a word or two, concerning the lawful performance of an oath. It is then only lawfully performed, either in public before the Magistrate, or in private, one neighbour to another, for necessary 
s Hebr. 6. 16.  confirmation of the truth, and end of all strife: when, not in ordinary communication, but according to the Prophet jeremy his exhortation, men swear 
t jer. 4. 2.  in truth, judgement and righteusnesse; in truth, that is, with an honest heart, and pure conscience, without fraud, guile, or equivocation: in judgement that is, by a lawful calling thereunto, and in an holy and most reverend manner, as we see in 
u Gen. 14. 22  Abraham: in righteousness, that is, in a cause most clear and weighty. For what a horrible indignity is it, to call God to be a witness in every trifling matter?  
The second property of righteousness followeth, that it is universal, extending itself to all occasions, to all persons, and to all the laws and commandments of almighty God: of which in order as they lie in the text. He teacheth, 
x Vers. 38. to 43  that Christian righteousness is to extend itself to all occasions, wherein such righteousness is to be showed, by freeing that judicial law, 
y Leu. 24. 19 20  An eye for an eye, and a tooth for a tooth (which you may call the principal or ground of all judicials) from the corrupt practice and glosses of the Scribes and Pharisees; who having nature rather than grace, to be their guide gave liberty to any private hand to do the work of the public, that is, of magistracy, by rendering like for like: Whereas Moses, in whom they trusted, and gloried so much in, consigned it to the judge; 
z Deut. 19 18, 19, 21.  The judge (saith he) shall make diligent inquisition, and do to the false witness, as he had thought to have done to his brother, life shall go for life, eye to eye, tooth for tooth, hand for hand, foot for foot: it was the Magistrate's office, who sat in God's place, to see this done. Contrariwise, every private person must know, that it is his calling, when he suffereth wrong, to take it patiently, when he suffereth wrong, to take it patiently, when hells even 
a Verse 39  condemned and killed, against all right and reason, not to resist; as our Lord Christ doth not only teach here, but layeth upon it the weight of his authority, I say unto you, resist not evil, or the troublesome body, but rather endeavour, so much as in you is, to overcome (if it may be) his wrath and wrongs by soft answers, by your harmless, meek, and amiable behaviour, by good turns also, to the uttermost of your ability; and if it must needs, and may well be done, by imploring the protection of the Laws and higher Powers, as the Apostle did, when he 
b Act. 25. 11  appealed to Caesar: but altogether to forbear ireful and vindicative courses, to say or do nothing at all in anger, or hot blood, no nor yet in cold blood, by way of requital (that is worst of all) 
c 1. Pet. 2. ●3.  committing ourselves and cause to him that judgeth righteously, and praying for the transgressors, as 
d Luke 23. 34.  this our Master and teacher did, when he was put to, in the hardest manner that could be; whose Disciples we are, when we walk in his steps. It is a most glorious thing, even herein to follow the faith and resolution of those three Worthies, Dan. 3. 17, 18. and to say; Our God whom we serve, is able to deliver us from these malicious persons, and their scurvy dealings, and he will deliver us, but if not, be it known unto them, and unto all men, that we will not be so base, as to be overcome of our passions, or to break patience, which we justly prise above all worldly things, yea, above our very lives. Though they bring fire, we will bring water; though their fury and rage against us break out violently, as a bullet out of the mouth of a Canon, we will set our patience as a wooll-packe, or rather as a mount against it. He 
e Ver. 39, 40, 41  explaineth this point by three notable instances, or occasions, wherein he will have our righteousness shine forth: the first is of the grossest contumely that can be offered to our persons; when in hatred or contempt, we are smitten on the face with the hand, or with a rod: wherein he will have us value our charity, and patience, at so high a rate, that the greatest indignity under the heaven shall not put us out of it. As it did not himself, howsoever (according to julian the Apostatas profane scoff) he did not literally turn the other cheek, when the officer smote him on the face, but gave a mild and cold answer, 
f joh. 18. 23.  If I have spoken evil, bear witness of the evil: but of well, why smitest thou me? just according to the tenor and purport of this precept, he chose rather to receive double wrong, then to revenge his own grief, though he had twelve legious of Angels at command, 
g Reu. 13. 10.  Here is the patience and the faith of the Saints, so to do.  
The second instance is of the hardest exigent that can befall us in our outward estate, (which we know, is most dear to most people) when we are sued at the law, even to the taking away of our coat: wherein he will have us to value a peaceable and quiet life among men, but especially, our freedom and liberty to serve God, without having our devotions interrupted at so high a rate, as to part with any thing rather than to part with it, even to forgo our cloak also, when the coat is evicted before. These are indeed hyperbolical or overreaching speeches; yet do they plainly demonstrate, how fare our righteousness should stretch in this, and such like cases, and how peace which is the bond of charity (as charity is of perfection) should be prized, pursued, and redeemed of every one of us, even with our greatest loss, if we cannot better cheap: 
h Hebr. 12. 14.  Seek or pursue peace with all men, and holiness.  
The third instance toucheth men in their liberty; a thing no less dear to them, than their lives and liuings: to be compelled by impressed from authority to go a mile, a league, or more at the officers pleasure, as Simon of Cyrene was, by pressed, compelled to bear Christ's cross after him. In which he will have us value our humility, loyalty, and pliableness to the higher powers (though foreigners, and aliens from the commonwealth of Israel, as the Romans were) at so high a rate, as to scotch at no hardship, to give them, or their assigns, just content. We are not only to perform their commands (though grievous in appearance) and that with all cheerfulness and alacrity, but even to strain ourselves to double their demands, if need be, and it lie in our power: which holdeth in all other matters of like nature; to be so fare from whining and repining at any service to our Prince and Country, at any rates and payments, that we, of our own accord, will rather put forth and heighten ourselves, beyond that which is imposed. How commendable were this, and what an ornament to the profession of the Gospel?  
To these three instances he addeth a marvelous close, 
i Verse 42.  Give to every one that asketh, and from him that would borrow turn not away: not meaning, to every inordinate asker, to maintain idleness and excess, but to the truly needy and penurious, who, through unavoideable necessity, are brought into straits: or, if through their own fault, yet now seeming to repent, & to give hope of a new course: or at least to such, as being strangers, & unknown to us, we, in the judgement of charity, take to be poor of the right stamp. To every such asker give according to thine ableness, wisely, not prodigally, that liberality be not exhaust, or eaten up of liberality. In no case let the enmity of any, or impossibility of requital hinder thy good work: but the rather do all the good thou canst to them (expecting thy reward from heaven) by giving, if their needs call for that, or by lending, if they be of a better rank. Beware of vain shifts and excuses, pleading thine own wants (when thine own heart giveth thee the lie, and God, who is above thy heart, seethe the contrary) or excepting against the persons of the poor, merely to put off a work of mercy. If our Lord Christ had done so to thee, where hadst thou been, or shouldst thou now be? Remember ever that this is the Lords commandment, & that himself cometh unto thee, in their , to ask, and borrow.  
In the second place, he cometh to the universality of Christian righteousness, and proveth it, by restoring to the native sense, the sum of the second table, Thou shalt love thy neighbour, 
k Vers. 43. to 48  purging it from the Pharisaical dross: first teaching, that by the word Neighbour, not friends and brethren only are to be understood, but any other man, friend, enemy, or alien, who bear the image of God, and participate the same nature with us. In a word, he of whom we may receive, or to whom we may do good, any manner of way, is our neighbour, as Christ maketh plain 
l Luke 10. 23. to 37.  in the parable or example of the jews, falling among thiefs, and cruelly handled: and relieved by a Samaritane, whom the jews had in abomination. So Moses layeth upon them the like charge 
m Exod 23. 4, 5 compared with Deut. 22. 1, 2.  of their enemies or brother's Ass or Ox. Secondly, he cleareth the sum of the law, teaching, 
n Verse 43.  that our neighbour, in this large sense, is to be loved; not friends only, according to the lewd leaven of the Scribes and Pharises, (which was, Hate thine enemy) but even our rankest enemies, laying, (after his usual manner) the weight of his own authority upon it, and urging it in many words, as knowing, that this doctrine concerning the love of our enemies (which we may justly call the perfection of obedience to the second table of the Law, as that of 
o Whereof before Verse 10. 11. 12 in many words.  suffering persecution for righteousness sake, is of the first) would most hardly sink into our hearts. First, is set down his copious proposition of the matter, than his undeniable proofs likewise: his proposition, in these words, 
p Verse 44.  But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. As if he should say, I, that am come a teacher from God, and the only fulfiller of the Law, avouch unto you, that the true and natural obedience, which the law calleth for, is, to love your bitterest enemies, and to love them, not teeth-forward, or with mouth-love, accompanied with courtlike, or rather stage-play-like expressions of it, but 
q 1. john 3. 18.  in deed and in truth. Blessing, that is, returning good speeches and wishes for cursing, rewarding also their heathenish usage, with Christian kindness, bounty, and prayers. This may seem a bitter pill, but a little sugar of grace, and of the spirit of God, will make us swallow it down readily, as did 
r Isa. 53. 12. Luke ●3. 34.  Christ, 
s Act. 7. 60.  Stephen, 
t Rom. 9 1, 2, 3, and 11. 1. etc.  the Apostle Paul, and others innumerable.  
But let us see his undeniable proofs; the first is the unspeakable comfort, which the affectionate love of our cruelest enemies bringeth with it in present. For we approve ourselves thereby to be 
u Verse 45.  the children of our heavenly Father, and to be led by his Spirit, whose works we do. His perpetual practice is to do good to his greatest Enemies, causing his sun to rise, and rain to fall on the evil, (whom only he accounteth his enemies) and the good, (whom only he accounteth his friends.) Even the most wicked, through his divine providence (ordering all, even to the least drop of rain) enjoy 
x Acts 14. 17.  fruitful seasons, and have their hearts filled with food and gladness. Now we are commanded, 
y Ephes. 5. 1.  to be followers of God, as dear children, and to walk in love. The second proof or reason, is, the benefit in future, which is the blessed reward, to be expected from God, 
z Verse 46.  If ye love them, which love you, what reward have you? God setteth us on work to love our enemies, and to overcome their evil with our goodness: he will undoubtedly according to his promise, even of his free grace, crown our obedience herein: which reward and crown we deprive ourselves of, if we love our friends and brethren only; yea contrariwise, we bring his heavy wrath upon our heads, if we love not our most capital enemies also, and that fervently, according to the foregoing charge.  
The third proof, or reason, is drawn from a comparison, 
a Verse 46, 47.  What singular thing do you? etc. That whereas 
b Prou. 12. 26.  the righteous is more excellent than his neighbour: and 
c james 1. 18.  God, of his own will, hath begotten us, with the Word of Truth, that we should be consecrated to him, as the first fruits of his creatures: we are also 
d 1. Pet. 2. 9  called to be a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that we should bring forth peculiar fruits; where is that excellency above others, and those peculiar fruits, if we love our friends only? What unregenerate man goeth not so fare? 
e 1. Cor. 3. 3.  Is not this to be carnal, and to walk as men? yea what do we more, than the scum of the World? for so were the Publicans, and Toll-gatherers, at the least, in the esteem of the jews, who notwithstanding loved and saluted their friends, and wellwillers. Is not this most fearfully to receive the grace of God in vain, if in Love and Charity, the main duty of Christianity, we go no further than they? This great lesson, by the way, is to be learned from hence, and ever to be remembered, That we Christians are not to rest in the ordinary righteousness of the World, but in all our works to aspire unto excellency, performing all religious duties (which they have no skill nor conscience of) religiously: and as for civil and moral duties, which they glory in, to outstrip them, and as it were, out-shoot them in their own bow, doing them in a more wise, eminent, and full manner, to the right end; ever thinking with ourselves, and having this before our eyes, What singular thing do we?  
In the third and last place, he proveth the universality of our righteousness, and urgeth it by the example of our heavenly Father, to whom, of necessity, we must be made conformable. As he, that hath called you, is holy (saith the 
f 1. Pet. 1. 15, 16  Apostle Peter) so be ye holy in all your conversation: because it is written, 
g Leviticus 20. 7 Deut. 32. 4.  Be ye holy, as I am holy. He is perfect: we, in regard of truth and universality of obedience, reaching to all his Commandments, must also be perfect; as was required of our Father Abraham, 
h Gen. 17. 1.  Walk before me, and be thou perfect; professed by David, 
i Psal. 18. 23.  that he was upright, or perfect before God, and kept himself from his own iniquity; commended in Zachary and Elizabeth, that 
k Luke 1. 6.  they were both just, or righteous before God, walking in all the Commandments, and Ordinances of the Lord blameless. Truth it is, that we cannot in this life attain to the perfection of degrees, which was in the first and second Adam, and shall be in us, in our heavenly Country: yet must we, of necessity, be perfect in the perfection of parts; hating all and every sin (more particularly, this of malice or ill-will towards our enemies) even from the heart, and devoting ourselves unfeignedly to perform all righteousness, even this among the rest, of loving from the heart, and doing the best good we can, to our cruelest adversaries: after the most blessed pattern here set before us, which is not the Charity of an Angel or Man, how holy soever, but of our heavenly Father, most good, and the Fountain of all goodness: to whom if we strive not to be like in this perfection of Charity, we shall never come to be like him in glory: CHAP. 6.  
That our righteousness must be spiritual, that it must also be universal, we have heard in the later part of the former Chapter: now followeth the third property of it, that it must be sincere, and without hypocrisy; which holdeth to the nineteenth Verse of this sixth Chapter. This point, concerning sincerity, is first propounded and confirmed, Verse 1. Secondly, it is explained and urged more particularly in three principal instances, Alms, Prayer, and Fasting, answering to the three main parts of Righteousness, Piety, Charity and Mortification, specified Chap. 7. Verse 7. to 15. The generality is propounded, Verse 1. with a most earnest caveat, because we are in extreme danger, to be overtaken with ambition and vainglory, by reason of our great propensity thereto, and so to spoil all. Take heed (saith he) that you do not your righteousness before men: so doth the vulgar Latin Translation read righteousness in this Verse, and not Alms, (as it is commonly read:) and so doth reverend Master Beza translate it out of certain ancient Greek Copies: and the context itself seemeth to call for it, as answering best to Christ's charge, given Verse 20. of the former Chapter. Except your righteousness exceed the righteousness of the Scribes and pharisees, etc. whose righteousness, as we heard, was (among other things) hypocritical. Wherefore it followeth naturally, to charge them, that they do not their righteousness, as the Scribes and pharisees did theirs, to be seen of men.  
To make this yet more clear, it is to be observed, how not only the particular instance of Alms, following immediately, Verse 2, 3, 4. but that of Prayer and Fasting are inferred upon this general proposition, and accommodated to it, in one and the same manner and form, without prefixing any other caveat, but this, which he maketh common to all three. But let us hear what is propounded in the generality, 
l Verse 1.  Do not your righteousness before men, to be seen of them; as though he should say, I forbidden you not simply to do your righteousness before men: bring it upon the stage, in the Name of God, though you have ten thousand lookers on: care not for that, the more the better: I have exhorted you before, 
m Chap. 5. 16.  that your light should shine before men, and so let it do, as much as you can: but beware you do it not with a mind to be seen and praised of men; that is the bane and breakneck of all goodness: yea, it turneth the greatest righteousness into the greatest unrighteousness: for what is greater unrighteousness, then to put yourselves into God's place, by taking to yourselves the glory of your righteousness, proper to God, the sole author and donour of it? We learn then from hence, above all things, to have an eye, not only that our actions be just and holy in themselves, (alas, there are not many, that go so fare) but that our end and aim be answerable. The supreme end of all our actions and dealings ought to be, that that 
n 1. Pet. 4. 11.  GOD, in all things, may be glorified through CHRIST JESUS. Whereunto serveth that subordinate end, always to be before our eyes, which is 
o 1. Tim. 4. 16.  the saving of ourselves, and others, with whom we have to do: to which agreeth that notable exhortation and example of the blessed Apostle 
p 1. Cor. 10. 31, 32, 33.  Whether ye eat, or drink, or whatsoever ye do, do all to the glory of GOD: give none offence, neither to the jews, nor to the Gentiles, nor to the Church of GOD: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. This than must be the constant endeavour, and whole life of a Christian, putting fare away all by-respects, to walk before God, and approve himself to his Majesty alone, doing all his righteousness, or good works, to these, and none other ends, repenting, as need requireth, daily, of daily defects. This is the rather seriously to be thought upon, because of the reason or confirmation annexed, Else ye have no reward of your Father, which is in Heaven. A most weighty reason, which if it move not, men may justly fear themselves to be dead in trespasses and sins, or next door by. Our righteousness is not to be done, to be seen of men, upon pain of forfeiting our heavenly Father's approof and blessing, of being utterly bereft of all acceptance, and reward at his hand. For as in shooting, except the aim be well taken, the g●me must needs be lost; so in our best actions, and dealings, except we propound the right ends, we shall come short of the prize of the high calling of God. A good end doth not always sanctify the means of attaining to it (that is a Popish conceit, as in the Gun-powder-treason, and other such like plots) but this is most certain, that an ill end doth evermore corrupt and vitiate all endeavours, which are taken for it, though the works in themselves be never so sacred and holy; as appeareth plainly in these three noble instances, Alms, Prayer, Fasting, being done for vainglory, worldly preferment, opinion of merit, or else without due respect to those ends before mentioned. In his explanation by particulars, he holdeth one uniform order in every one of them. First, to dehort from 
q Verse 2. 5, 16  hypocrisy and ostentation, and that by reasons of great moment. Secondly, by a most sweet and forcible reason, 
r Verse 3, 4, 6, 17, 18.  he exhorteth unto humility and sincerity. He dehorteth from hypocrisy and ostention, and that by two reasons; whereof the former is the most odious practice of the hypocritical Scribes and pharisees, to whom they must, in no case, be like: 
s Verse 2. 5, 16.  When thou dost give Alms, fast, and pray, be not like the hypocrites. This fashioning to hypocrites, the worst of all people, can no wise stand with their present condition, who are, by God's free election and calling, the best of all people; as being restored to the favour of God, and renewed after his Image. But to beat his Disciples the farther from them, he setteth before their eyes, their lewd, and, as it were, Player-like (so much the word hypocrite importeth) disguizing. When they gave Alms, up went the sound of the Trumpet; they made choice of the most celebrious places of the City, as the Synagogues, or streets to act their Pageant upon, to the greater upbraiding of the poor and magnifying of themselves. Again, when they made their Prayers (I mean, not public but solitary) no place would serve their turn, but the Synagogue, or corners of the streets, where two or three ways met, and no gesture, but standing and perking up, to be seen the further off. And when they fasted, instead of making their hearts sad, they made a sad countenance, instead of disfiguring their lusts, they disfigured their faces, for the very nonce; affecting rather the seeming, than the substance of sanctimony, the opinion rather than the thing. Is not this most base and loathsome dealing, enough to make one cast his gorge? aught we not to abhor, and abominate any spice of it? Surely, as the Lacedæmonians are said to have set their drunken and spuing slaves, before the eyes of their children, to cause them to abhor drunkenness: so doth our Lord and Master here set these ambitious and dissembling wretches, before the eyes of his Disciples, and of all his faithful people, to work in them a hatred and loathing of such doings, and to make them more in love with humility and sincerity.  
The second reason against hypocrisy and ostentation, is the unhappy success of it, which (to make the matter out of all question) he avoucheth with his usual asseveration, Amen, or verily, I say to you, they have their reward. Praise they hawk after, and praise they have; one corrupt man applauding another, (as one Mule or Ass knibbles another:) and more than that, are they not to expect their reward shall dye with them. If they do not outlive it, as commonly hypocrites do, whose vizards at the length God pulleth off from their faces in this present life, and instead thereof 
t Mal. 2. 3.  casteth dung upon them. But howsoever they enjoy their bright and brittle reward all their days, being reputed Saints upon earth, yet shall that word of Christ stand for ever, 
u Luke 16. 15.  That which is highly esteemed among men, is abomination in the sight of GOD. And the more praise they find for the present, the more dishonour shall they find at the last day, when feigned holiness, charity, and humility will clearly appear to be double devillishnesse and iniquity. Then shall all timeservers know perfectly by woeful experience, how good a thing it had been, not to have 
x john 5. 44.  received honour one of another, but to have sought the honour, that cometh of GOD only.  
In the second place, he exhorteth them to humility, and sincerity in Alms, Prayer, and Fasting, advising them rather to affect obscurity, by hiding their goodness from the eyes of men, than same and celebrity, by setting themselves and their good works to sale any manner of ways. He would have them learn the art of holy dissimulation, so fare forth, that, if it were possible to hide it from their own selves, they should do it, resting upon God's approof, testimony, and reward alone. When thou givest Alms, let not thy left hand know what thy right hand doth, signifying by this hyperbolical proverb, that if the left hand had reason and understanding, it should be kept from the knowledge of that good which the right hand doth; then much more should other folks. Teaching us, to be so fare from making that to be our aim, to please men, looking no further (as hypocrites do not) that we should fear and flee nothing more, then to do good upon these conditions, to sell away (as it were) our golden works for such a drossy and dirty reward. But contrariwise to hold such inwardness and secrecy with God, as to make it our great and only ambition, that he alone (who alone is worthy) may be pleased and glorified by all means. To this end serveth that which followeth, when thou prayest, enter into thy closet, or some such place of privacy, sequester thyself from all company, set thyself in God's presence alone with alone: pour out thine heart in secret into his bosom, that dwelleth in secret. And know thou, that this blessed secrecy with God, will in special manner further thy devotion, and put by the occasion of vain glory, so much hated of God, and prejudicial to men. So when thou fastest privately, howsoever thou weep and bewail thy sins and misery, and the sin and misery of the time in secret, before thine heavenly father, yet openly before men set as good a face on it, and look as cheerfully as thou canst, yea, rather than fail, use what Art thou canst to that end, wash thy face, anoint thine head (which was the manner of that country, to express joy and cheerfulness thereby) put thyself in such a habit, as will best serve to cover thine extraordinary humiliation. Let it suffice thee, in the act of fasting, to approve thyself unto God, and to be seen and known of him; as an honest Matron is beautiful and trimmed enough, if she be so in her husband's eyes, she looketh after none other. Thou hast much more reason to stand so affected towards thy God; so thyself & thine actions may be amiable in his eyes, to look no further. His reason annexed hereunto, drawn from the fruit and benefit is very observable; 
y Vers. 4. 6. 18.  And thy Father, which seethe thine Alms, Prayer, and Fasting in secret, will reward thee openly: where in the word reward, he giveth none allowance to the beggarly trash of Popish merit, but rather commendeth the rich treasures of God's mercy and goodness, who freely accepting us, accepteth our works, done at his appointment, and through his gracious assistance; crowning us, crowneth our works. So 
z Psal. 127. 3.  children, and the fruits of the womb, are called an heritage of the Lord, and his reward, and free gift: So elsewhere. The meaning is, that whereas hypocrites and vainglorious persons, looking to men, and having their worldly aims and ends, utterly lose their reward with God: the faithful and truly religious, trading (as it were) with God alone, and having a secret stock running with him of Alms, Prayer, Fasting, and other good works, receive in due time an open reward and blessing from their heavenly father, suitable to their foregoing endeavours. Neither are we to confine this open reward (as most do) to the life to come only. But we are to know, & be assured, that the Alms, Prayers, and Fasting of God's children, are apparently crowned with most blessed success, beyond all expectation many times, even in this very life. The merciful man (as hath been said) findeth mercy in time of need, according to his mercy showed to others, and that with a rich increase many times. The prayers of the Saints come not weeping home, but fetch down blessings from heaven, to earth to their great joys increase. Their fasting also is oftentimes turned to feasting; God giveth them beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness. All which Cornelius the Centurion found most true by comfortable experience; for his Alms, Prayers, and Fasting, (not done in hypocrisy or of vainglory, but in faith and sincerity) 
a Act, 10. 4.  came in remembrance before God, and received an open and Illustrious reward from him. So this, or the like song, is often in David's mouth and pen, Thou hast turned for me my mourning into dancing, thou hast put off my sackcloth, and gird me with gladness. The like experience had Daniel, Ezra, Nehemiah, and many others, whose inwardness and secrecy with God, in the performance of these duties, carried away an evident and most ample reward, to the unspeakable comfort of themselves, and of the whole Church. And verily, there is no child of God now living upon the face of the earth, who hath not the like experience in some degree or other; receiving ever in due time an harvest answerable to his sowing.  
All this, as also all the foregoing and following doctrine of Alms, Prayer, and Fasting, will yet better appear, if we look better into the nature of these three Christian virtues. A true description will direct us to the right manner and end of performance of them. By Alms than we understand a giving of relief to the poor and needy, according to our ableness, at Gods bidding, even out of tender compassion, knowing that they bear the image of God, and are our own flesh. Alms must be done at Gods bidding, who requireth and straight chargeth them to be done, in the books of the Old and New Testament. So that the due performance of them is 
b Psal. 112. 9  righteousness & obedience, better than all sacrifice: and the contrary I mean, the neglect of Alms, is unrighteousness and disobedience, making men 
c Mat. 25. 41.  culpable of hell fire. What place is there then of seeking our own praise, or serving any ends of our own? Alms also must proceed out of tender compassion: for the word here translated Alms, signifieth mercy and pity: whereby we learn not only this lesson, That not the thing given (how great soever) but the affection of the giver maketh it Alms; but this lesson also, That right Almes-givers' stand not upon any by-respects: Pity and compassion, with bowels yearning over their brethren's misery, is as a strong law in their hearts, forcing them to give, and do good, when they can, and as much as they can, though they be not praised for it, yea, though they should be disgraced and punished for their labour; as in times of persecution, many have been, for contributing to the necessity of the Saints. This consideration also, that they bear the image of God, and are our own flesh, without any other spur, is a sufficient inducement thereto. And as for prayer, what is it, but a most humble and familiar talking of the soul with God our heavenly father, by the direction and mediation of Christ jesus, his son, and assistance of his holy spirit, about all matters, concerning his glory and our own good, that is, the good of ourselves, spiritual and corporal, and of the whole body and brotherhood of the Saints, with whom we hold communion? And it comprehendeth 
d 1. Tim. 2. 1.  supplication, or deprecation against evil; prayer, or petition for any good, which we find within our commission to ask; intercession for others; and giving of thankes for all things that befall, prosperous or adverse, because 
e Rom. 8. 21.  all work together for good, to them that love GOD. Which duty of prayer being thus rightly performed, what place is there left for the heart to run a roving, or whoring rather, after worldly glory? And he that prayeth continually, how can he but have his conversation in heaven? not seeking popular applause, but the things which are above, where Christ sitteth at the right hand of God. And to add that which he 
f Verse 7.  addeth further in this passage of prayer, what place is there for vain repetitions? such as heathenish people use, who are without God in this world, and do service to them, which by nature are no gods: who make none end of laying on tongue in prayer, because they think to be heard for their much speaking, or babbling. But we have heard, and it is most true, that prayer is a talking, not of the tongue, but of the heart, with God, of the spirit with a spirit, and that by the assistance of God's holy spirit. This speech of our spirits, with that incomprehensible spirit, or Godhead, howsoever sometimes it be expressed by words, in some sort, as may be, and as our needs require (which words, for the most part, are, or aught to be 
g Eccles. 5. 2.  few) yet consisteth it mainly in heavenly affections, and 
h Rom. 8. 26.  in groans and sighs, that cannot be expressed. Away therefore with all lip-labour of superstitious persons, of what rank soever, conceiting that God is to be. wooed and won with art, and multitude of words; as if prayer, exopere operato (as Popery speaketh) by the work done, were a meritorious service, or some strong ning charm, to bind God, & make him condescend to our devotions. Surely, the praying in an unknown tongue, the running over of many Pater-nosters & Aue-maries', & such like stuff upon the beads, praying by tale and number, rather than by weight, and infinite such usages, plainly demonstrate that Popery is full of this abomination, nothing at all short of the heathen, if they go not fare beyond them. So the manner of praying, used by many, (I would I might not say the most) of them that profess themselves to be of the reformed Religion, admitteth none excuse. When the Lords Prayer is rabled over without dueunderstanding or reverence, the Creed also, and ten Commandments are recited and brought as prayers into the presence of the divine Majesty; with other set forms of prayer, sound in themselves like enough, and of very great use; but without just attention and devotion on their parts, that use them. And even the forwarder sort many times conceiving prayer (how worthily I will not say, but worldly enough, and too much) without premeditation, or due preparation, chopping into God's sacred presence, and dealing with him in matters of the highest nature, concerning his glory and their own eternal good, so inconsiderately and irreverently, that it may too justly be said unto them, know you where you are, and in whose presence you stand? And even so departing, call not to mind before whom, and whereabout they have been. Do not these, and many such like courses, too frequent in use, plainly speak, and proclaim (as it were with the sound of a Trumpet) that there is very great danger, lest our Prayers also turn into vain and heathenish babbling? This is the rather to be taken heed off, because the nearer men approach unto God, and the more grace they have received at his hands, the more he looketh to have his holy Name hallowed by them, and the more hotly shall his wrath and jealousy break forth, if it be not. We see therefore what need we have to 
i Ephes. 6. 18.  watch in Prayer, that we be not overtaken, according to the Apostles doctrine, labouring by all means that this exhortation of our Saviour Christ, among others, may sink into our hearts. Wherein, notwithstanding, let it be remembered, that it is not simply repetition of the same words in Prayer, but vain repetition, which is here condemned: for when the same words are repeated, or with some little variation of speech, to express the fervency of our minds, and to further holy importunity in Prayer, this no Scripture findeth fault withal: and the Prophet David in his Psalms, and other servants of God often used it. The Son of God himself, who forbiddeth vain repetition, prayed in the Garden, the third time, 
k Mat. 26. 44.  saying the same words: in this case we also may so pray otherwise, not, 
l Verse 8.  because our heavenly Father knoweth whereof we stand in need, before we ask. If he know whereof we stand in need, before we ask, why then do we ask? will some man say: If there were none other, it were reason enough why we should ask, because he biddeth us so to do. His absolute Commandment, Pray continually and call upon me, in the day of trouble, and infinite such like precepts, and incitations to Prayer, are warrant enough for us so to do: and, so doing to shut the gate against all solicitude, and carnal carefulness, according to the Apostles divine counsel. 
m Phil. 4 6.  Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto GOD; that is, taking knowledge of your own wants and necessities, lay them forth before him in Prayer, craving his aid and assistance, according to his own ordinance and appointment: that obtaining favour, and 
n Heb. 4. 16.  finding grace to help in time of need, we may return the praise and glory of all to God, our heavenly Father and Benefactor, which he above all things, requireth and expecteth: and (which is another main use) may rest more steadfastly upon him for the time to come, and fly unto him in all our needs, with more confidence and comfort.  
This service or sacrifice of Prayer being so worthy a subject, so necessary for all persons and times, so many ways abused also, and the right practice of it so hardly attained unto; our Saviour Christ doth not thus leave it, but having discovered the abuses, as ambition, hypocrisy, vain repetition also, and babbling, 
o Verse 9 to 16  he now directeth us to the right performance of it, After this manner therefore pray ye, or as Saint Luke setteth it down, When ye pray, say: not binding us strictly to use these words always, and none other, but to use the matter, manner, and like affection: as appeareth plainly by the practice of Christ himself, and of his Apostles, who prayed sundry times according to the matter, manner, & affection, here prescribed, but not in these very words. But as for them, who cannot so well enlarge their suits in other words, or for those also, who can & do it, yet remain still unsatisfied, as not having done it sufficiently, (& who can do it sufficiently?) the Lord hath left this most excellent help, to use the very words of this divine Prayer, as the most worthy servants of God ever have done. And learn we here by the way, what an absolute necessity lieth upon us (which ought to be our greatest glory and comfort) to pray in these words, or in this manner: for it is the undispensable Commandment of our Lord Christ, After this manner pray.  
Again, the excellency of this Prayer maketh this bond the stronger. It must needs be judged most excellent, first, in regard of the author of it: it is in name, and indeed the Lords Prayer: secondly, for the most pithy shortness: thirdly, for the exquisite order: fourthly, for the perfection, as containing not only all matters to be prayed for, but the abridgement of the Gospel and of all Religion: fifthly, for the acceptation, when it is rightly used. If a man preferring a suit to a King, were not only sent by the Prince to his Father, but had his words put into his mouth, yea, had his Petition drawn with the Princes own hand, and that by the Kings own appointment, how great so ever the suit were, & how poor and unworthy so ever the subject were, yet a man would think, he needed not to doubt of good success in his suit. This is our case, praying thus unto God, and the case of all truly penitent: yea verily infinitely better than we are able to lay it open by any comparison.  
Thus much for the Commandment, Pray in this manner: as for the Prayer itself, it is a principal subject of public Catechising; so well commanded by authority, and practised by the Ministry in many places, that I purpose not to insist upon it: Only I will set down a very short summary, which may give some light to the ignorant, for the better understanding of it. The parts of the Lords Prayer (as it is notoriously known) are three; the preface, the petitions, six in all, and the conclusion. The preface, Our Father, which art in Heaven, teacheth to whom we are to pray; even to GOD alone, besides whom we have no Father in Heaven: and again, how we are to pray, to wit, in Faith, and in Charity, and with the highest reverence. In Faith, and that most assured, having to do with our most loving and all-sufficient Father. In Charity, as calling God our Father in common with the whole brotherhood of Saints, with whom we profess ourselves to hold communion. And with the highest reverence that can be, as coming into his presence, whose throne is in the highest Heavens. Of the six Petitions, the first three concern the glory of God alone, with the means of glorifying him, as the coming of his Kingdom, and doing of his will: the other three, our own good (I mean the good of the whole brotherhood) corporal, and spiritual. In the first Petition, Hallowed be thy name, we desire before and above all things, to have God's holiness, or divine virtues, as his Wisdom, Power, Mercie, and justice, known and acknowledged, and duly ascribed to him, by word and deed, of ourselves, and others, fare and near. Or, in short, that men universally may 
p Rom. 1. 21.  glorify him as God, and be thankful: or that 
q Psal. 48. 10.  according to his Name, so his praise might be, unto the ends of the earth; According to his Name, that is, as he hath reueiled himself in his Word and works. In the second Petition, thy Kingdom come, we desire the setting up and advancement of his Kingdom of grace upon earth, and the manifestation of his Kingdom of glory in Heaven: but, especially (no doubt) accommodating his Prayer to the time, he teacheth them and us to be suitors to God, that the promises, concerning the long and much expected Kingdom of the Messiah, might be accomplished still more and more. As he had most graciously begun already by his coming in the flesh, victorious conflict with Satan, preaching of the Gospel, miraculous operations, and gathering of Disciples to himself, as the seminary of his future Church; as also by the preaching and Baptism of john, the Son of Zachary, his forerunner. This worthily hath the next place, as the most special means of hallowing his Name. In the third Petition, thy will be done in earth, as it is Heaven, we beg that the holy Will of God revealed in his Word, or by the event, may be yielded unto of us, and all his people, as universally, joyously, and constantly, as it is of the blessed Angels and Saints departed, who are at his beck in every thing, howsoever, for the degree, we come fare short of them. And this we crave, as a matter absolutely necessary, both because we are one Family, 
r Phil. 3. 20.  Commonwealth, and Kingdom of Heaven (as our Lord Christ commonly calleth his Church here beneath) with them, and because our doing of the Will of GOD is the hallowing of his Name on our parts, which otherwise is 
s Ezek. 36. 20. Rom. 2. 24.  profaned. In the fourth Petition, give us this day our daily bread, we entreat God the author of these our souls and bodies to support and comfort them, both in the state of nature and grace, (so fare the ancient, and some new Writers also stretch it) by giving food and foison, bread and the staff of bread, even all necessaries of this life, and a better, with his blessing upon us, in the use of them. To the state of nature belongeth food, raiment, protection, gladness of heart, &c: to the state of grace belong the Word, Sacraments, Ministry, the inward operation and gifts of the Holy Ghost, etc.  
In the fift Petition, forgive us our debts, as we forgive our debtors, we request, that though we still incur his danger, by our sins (as it were so many debts) yet he would not withdraw his mercy from us, but settle our hearts in the assurance of pardon, and withal spare his Rods. Whereof we profess ourselves to be persuaded, because even we, that are evil by nature, have learned, at his bidding, and by his example to show mercy to our repenting brethren, who have wronged us, in what degree soever. In the sixth and last Petition, lead us not into temptation, but deliver us from evil, we beseech God, that though the Devil desire to winnow us, as wheat, and we deserve it, yet that he would not leave us in temptation, nor give us up (as he doth many to Satan's, or (our own lusts, but assist us evermore in our spiritual warfare, and that 
t Rom. 16. 20.  the God of peace would tread Satan under our feet shortly. Finally, in the conclusion, for thine is the kingdom, and the power, and the glory for ever, Amen, which is the third part, we learn, that God alone is to be called upon, without fainting, wavering or doubting any way, and to be praised incessantly, because the absolute and independent sovereignty over all, and power to do all, whatsoever he will, by his only word or beck, and glory for all (to which glory of his he hath joined our good, corporal and spiritual) belongeth incommunicably to him. How can he then, but, in due season and manner, hear and help us his poor subjects (aiming at his glory, and depending upon him) according to the tenor of the Petitions aforegoing? In assurance whereof, we set to our seal, as it were, by saying Amen, so be it, yea, so shall it most certainly be, and therefore, according to our bounden duty, we rest persuaded of it, without taking any further thought about any of those things, which at thine own appointment we have asked. Thus much briefly of the Lords Prayer: only there is added (as it were) a Postscript, as an explaination of the reason of the fifth Petition: 
u Verse 14, 15.  For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. In which words, he maketh our forgiving of others, though not the principal cause, moving our heavenly Father to forgive us, (for 
x 1. john 4. 19  we love him, and our Neighbour in him, because he loved us first) yet the certificatory cause (if I may so speak) as a necessary fruit, and unseparable companion of the love of God towards us. So that where one of them is, either God's forgiving of us, or our sincere forgiving one of another, both are: and where both are not, neither is. If my propensity and readiness to forgive my Neighbour, who hath wronged me seven times, yea seventy times seven times, and to do what good I can, to the wrong doer, and that of conscience to God, bring not comfort to my soul, that my sins are forgiven me, nothing can truly comfort. And if I can truly comfort myself before God, that I so forgive, and do good, than a fig for all, that the Devil, or Man, or mine own evil and distrustful heart can say to the contrary: I will ever stop their mouths with this; Even I myself, that am evil, am taught of God, and, I thank God, have learned to forgive men their trespasses, upon their Repentance, and to do them what good I can; much more than my good God, and heavenly Father will, upon mine unfeigned Repentance, forgive me all my trespasses, and do me all good. And not without case is this point so much insisted upon, because he knoweth our propensity to revenge, and to bear a grudge and loathness to be reconciled one to another: as also, because 
y Psal. 32. 1, 2.  the forgiveness of sins is our main freehold, and inheritance, wherein consisteth our everlasting blessedness.  
Thus much concerning his directions for prayer: let us now at the length proceed to the description of fasting, which we may in some sort define, to be an 
z Leu. 23. 32.  afflicting of our souls before God by a holy abstinence from food, and all other comforts of this life (so fare as may well be) for the space of four and twenty hours, 
* Ester 4. 16.  or more, according to the occasion, to testify and further our humiliation in repentance, and zeal in prayer. This afflicting of the soul before God, can no more stand with vain glory and hypocrisy, than fire and water, light and darkness can agree together. And these true ends of fasting, humiliation in repentance, and zeal in Prayer, are as directly opposite to all Pharisaiecall and Papistical opinion of merit, ex opere operato, by the work done, as any thing can be; for they consist merely not in any vain plea of the merit of our work, but in a most humble confession of our guilt and misery. Besides the true manner of fasting from food, and other comforts of this life, for four and twenty hours, or more, confuteth plainly, not civil abstinence from some kinds of meat, at certain times, for politic respects; but the Romish abuses in their manner of fasting, standing in abstinence from flesh, and their Supper, in lieu whereof they punish their carcases many of them, with such drink (wherein there is plenty of bread, beer, wine, cakes, and diverse other junkets) as many poor Christians of the reformed religion, if they looked to their belly only, would give them high thankes, to exchange with them for their Suppers.  
Hitherto we have heard of the properties of Christian righteousness, that it is spiritual, universal, and sincere: the parts should now follow; but because there are three things especially, which hinder the atainement and practice of righteousness, with the parts of it, to wit, worldliness, rash judging, and indiscretion, he first setteth himself most earnestly against them; especially against worldliness. For as they were wont to say of Ottoman the great Turk, his horse, that where he set his foot, nothing would grow, because those cruel Turks made all desolate and waste, where they prevailed: so may it be said, that where this horse of that great Ottoman, the devil (I mean worldliness) setteth his foot, no goodness can take place. He dealeth against this, Vers. 19 to the end of the Chapter: and finding worldly minded folks sick of a twofold malady, to wit, inordinate carefulness about unnecessary riches, and carking and caring about necessary supplies; he dehorteth earnestly from the first, to Verse 25. from the second, in all the rest of this sixth Chapter. Concerning the point of unnecessary riches, he first forbiddeth 
a Verse. 19  the laying up of treasures upon earth: secondly, commandeth 
b Verse. 20.  us to lay up for ourselves treasures in heaven. Thirdly, 
c Verse. 21.  he annexeth a weighty reason, why we should do not the one, but the other: fourthly, 
d Verse. 22, 23 24.  he answereth certain objections, which either were, or he saw would be made against that he taught. Hear we are first to understand, that beating men off, from laying up treasures upon earth, he putteth not by honest labour and industry, every where called for in the holy Scriptures; nor the use and fruition of riches, yea, of great estates, permitted by the word of God, and 
e Gen. 25. 5. 6.  practised by his most holy servants, in all ages; no, nor yet simply 
f Prou. 13. 22.  to gather, and treasure up riches for posterity, much commended in holy writ: but excessive 
2. Cor. 1●. 14.  care and travail about these worldly goods, with affiance in them, and setting our hearts upon them; as if our burgeship or conversation were not in heaven, but here upon the earth, or as if a man's life consisted in the abundance of the things which he possessed; contrary to Christ's doctrine; Luk. 12. 15 Where observe, how vehemently he opposeth this impious conceit, bringing in to that end, the parable or example of the great rich fool, whose soul was taken from him, even then, when he was singing to it that sweet lullaby, Soul thou hast much goods laid up for many years, take thine ease, eat, drink and be merry. And yet this seemeth to be one of the wisest fools in that kind: for most of them have their worldly wealth to no other end, but to make them stark beggars, and their great abundance, to make them the more penurious and miserable. Surely, as the Cherubin, by God's appointment, with a flaming sword, kept Adam and Eve out of Paradise: so through God's just vengeance, this, not Angel, but Devil of covetousness, keepeth the Vassals of this present world, as it were with a flaming sword, from the fruition of their rich estates, which they have gotten with great travail. The wisdom then, that we are to learn from hence, is not to trouble ourselves, or spend our precious time about superfluous riches, but to spend our time and travail about things necessary and requisite for our persons and for the calling, wherein God hath set us; aiming always at the true ends of getting, gathering, and laying up in store, which (in short) are, that we may have to live and to give, I mean to live decently and commendably according to our places: providing also, so much as in us is, that our wives, children, and others belonging to us (whom the Apostle calleth 
g 1. Tim. 5. 8.  our own) may do the like after us, proving rather helpful then chargeable to any, if it be the will of God: and to be able to give also to all pious and charitable uses, for maintenance of Church and Commonwealth, and relief of our needy brethren, especially those of the household of faith. Which provision of means both to live and give, reacheth to all, even to the poorest swains that live upon the face of the earth, 
h Ephes. 4. 28.  Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to GIVE to him that needeth. And this is indeed not to lay up treasures upon earth for ourselves, when knowing ourselves to be but Stewards, entrusted with our Master's goods, we so labour in our callings, with all our might to get them, that being gotten, we make it our chief study and care about worldly things, thus to employ them altogether according to his mind. The words, upon earth, moth, canker, and thiefs, contain reasons against this sin, and those of great force. For concerning the subject, or place, the earth, is it not monstrous, that men should once dream to find any piece of their happiness and contentment, by laying up treasures upon earth? Since Adam and Eve, with all their posterity, then in their loins, were cast out of Paradise, to inhabit this earth, as a place of exile and banishment, yea of perpetual penance: since also the curse of God lieth upon the whole earth for the sin of man, and shall lie upon it, until the time of the restoring of all things. What blindness is it then to imagine, that by any skill we shall be able to fetch blessedness out of this earth, which the Lord hath cursed, though a man could gain tho whole world to himself. Again, for the adjoined corruption & casualty by moths, canker, & thiefs; is it not more then monstrous, that men should go about to make that the matter of their glory and felicity, which should serve to humble them, and to raise up their minds to the expectation of the new heavens and earth, wherein shall be righteousness, glory, and stability? What can a man look upon in this world that carrieth not a brand of his sin, and of the curse adjoined? yea, that carrieth not a sword, or whip in the hand (as it were) to punish him for sinning against his Creator, waiting only for his beck to strike, and it striketh? If these worldly riches could speak, they would even cry out, as 
i Act. 14.  Paul and Barnabas did in another case, O men, why do you these things? Why do you commit idolatry with us, by placing your delight and confidence in us? Why do you trouble yourselves so much to heap and hoard us up, as if any part of your felicity lay in us? why do you fall together by the ears, and be ready to pluck out one another's throat for us? Alas, we are poor creatures, subject to all manner of corruption and 
k Rom. 8. 19, 20 21.  vanity for your sin, we mourn and groan under it, and as it were, standing on tiptoes, expect with stretched out necks, the glory which is to be revealed to you. Fie for shame, why do not you mourn and groan much more underyour own corruption and vanity? (that which we have, we may thank you for it,) why do you not much more expect your own glory? And if the inbred corruption, which we have in common with you, move you not sufficiently, add hereunto the uncertainty and casualty, whereto we are ever subject, by thiefs, pirates, wars, desolation, fire, water, suretyship, wasteful children, untrusty servants, cheaters, oppressors, and infinite such like. And so, at the length, pluck off your rejoicing and trusting in us, and place it aright upon God Almighty, your heavenly Father; using us, as your poor servants, by his gracious appointment, in the passage and way home to your heavenly Country, and returning the praise of all to him alone, who alone is your Lord, maker, and upholder.  
The exhortation followeth, 
l Verse 20.  Lay up yourselves treasures in Heaven; meaning (no doubt) the treasures of good works, especially of charitable dispensing of our Riches, by Almsdeeds: as appeareth by his own Doctrine elsewhere, 
m Luke 12. 33.  Sell that you have, and give Alms (teaching what should be done in case of extremity, rather than the poor perish, or be too hardly put to, as also upon an extraordinary calling, as the Apostle-ship,) provide yourselves bags which wax not old, a treasure in the Heavens, that faileth not, where no Thief approacheth, neither Moth corrupteth. To which accordeth that of the Apostle, 
n 1. Tim 6. 17, 18, 19  Charge rich men not to be high minded, nor to trust in the uncertainty of Riches, but in the living GOD: that they do good, and be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. This one lesson of Christ being well learned, that a sanctified man (for of such he speaketh) given to Almsdeeds, layeth up treasures in Heaven, will direct us to the practice of the strangest, and most profitable art, for thrift, that ever was heard off: To turn our earthly and corruptible wealth, into heavenly; which is incomparably more excellent, then if a body had learned by alchumistry, with little or no charge, to turn courser metals, yea, the very stones, into Silver and Gold. Neither let the poorer sort complain, that whereas wealthy people are here directed to a most rich and undeceivable kind of trading, they are shut out, and made to look on: It is nothing so, for even they 
o 2. Cor. 8, 12.  if there be a willing mind, are accepted, according to that they have, and not according to that they have not: beside, a willing mind will ever find somewhat to express itself by. The 
p Luk. 21. 1, 2, 3.  poor Widow's mite was most accepted of all other: she carrieth away the glory of being the greatest Almes-giver, and Alchemist of that kind. Yea, though a man be as poor as 
q Luke 16. 20.  Lazarus, or 
r Ibid. 23. 40, 41, 42.  the Thief upon the Cross, yet if he treasure up Prayers and Christian virtues, as Faith, Hope, Charity, Patience, Humility, Heavenly mindedness, forgiving, from the heart, his cruel and hard-hearted enemies, and praying for them, or otherwise doing them what good he can, sine thure litabit, he shall offer to God a Sacrifice of most sweet savour without the frankincense of Alms. He layeth up in store abundantly rich and incorruptible treasures, which he shall be sure to meet withal in Heaven.  
But let us proceed to his most wise and weighty Reason, why men should not lay up treasures upon Earth, but in Heaven, drawn from the effect, 
s Verse 21.  For where your treasure is, there will your heart be also: meaning here by treasure, their summum bonum, or most sovereign good, whereupon they had laid, and still did lay the very prime and cream of their endeavours: as everlasting Life, Alms also and all good works done in hope of that most free and ample reward, which God, that cannot lie, hath promised, are to heavenly minded men; Riches, Honour, Ease, Pleasure, and whatsoever is of that stamp, are to worldly minded people, whatsoever that be, heavenly or earthly, the Heart, or Soul is swayed by it, and with the sway of it carrieth the whole man, with every part and faculty of him after it. As a great and only Favourite, swaying the Prince, swayeth the whole State, and then is it well for the Kingdom, if such a Favourite be right wise, and nobly minded, and the contrary, most terrible: so the Soul, being set as a great Empress in the body of man, hath a Favourite or Minion, to which it hearkeneth, and after which it is carried, yea, is even so changed, and (as it were) transnatured by it, that if it be heavenly, the Soul is likewise heavenly; if earthly it maketh in like manner, an earthly Soul: and as the Soul or mind, so the members, which it commandeth. Which serveth to stir us up, both to make a right choice of our treasure, that our hearts may be carried the right way: and also to make trial of our choice, by the sway of our minds, whether it be right or no. The mind is truly said to be, where it loveth, not where it liveth. If our love and delight (with Marie 
t Luk. 10.  in the Gospel) be set upon the best part (the first fruits whereof only belong to this life; the full crop, to Heaven) assuredly it cannot be, but where this treasure is, our heart, affection, and conversation must needs be: to this dead carcase these Eagles cannot but resort. And as jacobs' seven years painful service 
u Gen. 29. 20.  for Rahel seemed unto him but a few days, for the love he had to her: so how long and toilsome labour soever be taken for this heavenly Rahel, it will seem as nothing, in comparison, yea, rather as a pastime. So in like manner, as 
x Gen. 26. 9  isaack's sporting with Rebecca plainly discovered that she was his wife, how closely soever he carried the matter: Of a surety, she is thy wife, (said King Abimelech, when he spied it, looking out at a window) so our spiritual Dalliance will plainly discover whereto our hearts are married; If to the fear of God, and expression of it by good works, it will easily appear by our embracing, and (as it were) hugging and kissing of it: when, in an holy kind of dotage, our minds ever, or for the most part, run of it, we cannot but be talking of it, or one way or other expressing our affectionate love to it, upon every just occasion. Verily our own hearts may certainly conclude upon such a constant practice, and the looker on, in some sort, This is thy Wife, or Rebecca. But contrariwise, a man may conclude even of many a Professor, Of a surety this World is thy Wife, thy pleasure is thy Wife, thy credit and reputation is thy Wife: for thy mind, talk, and time, are wholly or chief taken up about these: the fear of God, Alms and good Works, seldom come into thy mind, and, when they do, it is but on the by.  
After the dehortation, exhortation, and this Reason, whereof we have now heard, two Objections follow, 
y Verse 22, 23.  the first, in these words, The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light, that is in thee, be darkness, how great is that darkness? In both which Verses is an answer to a secret Objection, If there be so great a treasure in Heaven, why do so few find and affect it, according to the worth, but all men almost seek their treasure here beneath? The answer is, because the clear eye of the Soul is wanting to them, without which there can be no right choice of their treasure, or placing of their affections. The similitude is plain, and runneth thus; As in the body, if the light thereof, which is the eye, be simple or clear, the whole body, or conversation, is lightsome and orderly; whereas contrariwise, if the eye be troubled, all is full of confusion, as being done in the dark: so if the light, that is in us, viz. our Reason and understanding be clear, that is, illuminated by the Word and Spirit of God, to discern and judge aright, all goeth well, and according to the mind of God: but if corrupt, and void of judgement, (as it is naturally, by Adam's fall) how great is that darkness? their ignorance, sin, and spiritual misery is most woeful, and intolerble. Men are then so stupid, that they are not able so much, as to take knowledge of their lamentable condition, no though it be never so plainly laid open unto them; much less can they take knowledge of the remedy: but altogether, as distempered person, flee from it and resist it. How doth the Devil play Rex, when he hath thus blown out God's Candle? The 
z Prou. 20. 27.  spirit of man is the Candle of the Lord (saith wise Solomon.) We may learn from this notable similitude, That when the eye of the Soul is so illuminated that it may indeed be called single, it maketh the whole man, and his conversation, to be gracious and fruitful throughout: as it is clearly explained by Saint Luke. 
a Lu. 11. 34, 35, 36.  The sum of Christ's Parable, in that place, cometh to thus much, That if the whole body or man befull of light, that is, of knowledge and sanctimony, than the whole life or conversation shall be full of light, that is, shall shine in good works, as when the bright shining of a Candle doth give thee light; which (we know) lightens every part of the Room, where it is set up. So that, in short, by Christ's teaching, the eye of the Soul is good and clear, when the whole man and life is so: surely, there are ●●y few single eyes by this Rule. But whereas he addeth, 
b Verse. 23.  If thine eye be evil, thy whole body shall be full of darkness, he plainly teacheth, that where good judgement is wanting, there can be nothing good, but all things extremely out of square, in the whole man, and every part of his life: (howsoever Popery conceiteth of ignorance, that it is the Mother of Devotion) the whole man, and his whole life, is as a dark dungeon, without any manner of light. No marvel then if they discern not the heavenly treasure, and durable, from earthly and transitory, and so look not after it. Ignoti nulla cupido: what desire can there be of that, which a man hath no knowledge of at all? And when he bringeth it forth with a kind of exclamation, and with an interrogation, If the light, that is in thee, be darkness, how great is that darkness? he therein teacheth, and that with great earnestness, that the judgement itself, being corrupted, corrupteth the whole man, and his life most hideously; making their condition (where there is not grace to sanctify, or, at least, to restrain) most abominable and desperate, as carrying men, through the blindness and hardness of their hearts, from one sin to another, and that with greediness; making them reprobate to every good work. And hereof (that we may know how much we stand obliged and bound to God our heavenly Father, for our effectual calling to the knowledge of his Truth) we have most notable example, not only in the Gentiles, 
c Eph. 4. 17, 18, 19  Walking in the vanity of their minds, having their understanding darkened, being alienated from the life of GOD, through the ignorance that is in them, 
See also Rom, 1 28, 29, 30.  because of the blindness of their heart, who, being past feeling, gave themselves over unto lasciviousness, to work all uncleanness, with greediness: but also exorbitant and degenerating Christians, to whom, 
d Tit. 1. 15, 16.  being themselves defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled: they profess that they know GOD, but in works they deny him, being abominable and disobedient, and unto every good work reprobate. Letting other things pass, ●●member we this, That since our blessed Saviour, jesus Christ, setteth this down here, as a mark or character of a blind heart, whose eye of his Soul is troubled, to be worldly minded, or covetous, because they discern not the true treasure from the counterfeit, but take Hob for Gib, one for another, to the utter undoing of themselves: let every one try himself hereby, even by the right choice of his treasure, whether he be indeed illuminated, and borne again, and not rest (as most do) in an idle conceit of knowing and serving God aright.  
The second objection followeth in these words, 
e Verse 24.  No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one and despise the other; ye cannot serve GOD and Mammon: where he answereth them who were ready to object, and say, (as commonly men do, at the least, in their hearts) we will do both; we will apply ourselves to God's service, and to the gathering and hoarding up of riches also; we will lay up for ourselves treasures on earth, and in heaven too. It is impossible (saith Christ) to serve both, to set your hearts upon these two treasures at once. This he cleareth by a similitude drawn from a civil body or society, (as the former was from a natural body.) As (according to the common Proverb) no man can serve, or wholly addict himself to two masters, especially requiring contrary, or if but diverse services, at one and the same time, but either he will hate the one and love the other, or else he will hold to the one and despise the other: No more can any man possibly serve God and riches, requiring offices, not only diverse but directly contrary. The service of God (as we know) calleth for truth and plainness in all our dealings: the service of riches for cunning courses, colloguing, and outstripping one another with the odds of wit. The service of God mainly urgeth mercy, liberality, and laying up of treasures in heaven: the service of riches will have sparing, pinching, niggardliness, and laying up treasures upon earth. God, and Christ, our heavenly Master, absolutely command all his followers to cleave to him and his Gospel, with the loss of all, yea, even of their very lives: on the other side, riches bind their vassals to cleave close to them, whatsoever become of religion, or of their own souls. The holy task, which God layeth upon his servants, is prayer, the exercise of the Word and Sacraments, due observation of the Sabbath, holding of an holy correspondency and communion with the Saints; setting their affections upon heaven and heavenly things, and such like: on the contrary part, riches will give their poor slaves no time to mind or attend upon such matters: all such works are blacke-workes, yea loathsome to the servants of Mammon. Finally, God delighteth to find in his servants an earnest lingering and longing after his own presence, not only of grace, but of glory, that they should desire (according to his will) to be loosed, and to be at home with him: but Mammon the great God and master of this world, cannot abide that; he lulleth and singeth his servants asleep by giving them (with the rich glutton) their consolation in present. So that the wise man breaketh into this exclamation, not without cause, O death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions, etc. In these, and many other respects, the service of God and riches cannot stand together. A man may serve God, and use riches, as also all honest purveyance for them: but serve them, that is, to set his heart upon them, making them, if not the only, yet the principal object of his desire, hope, confidence, love, joy, fear, sadness, anger, etc. This thraldom cannot stand with the service of God, justly styled perfect freedom. Hence may we learn most worthy and necessary lessons; first, that except God have our whole service, he will have none of it. The old saying is, Love and Lordship will endure no Partnership: he professeth himself to be our husband, and that a jealous one; he cannot bear not only gross idolatry (as it were spiritual Spouse-breach) but mental idolatry, by over great love of the creatures, and affiance in them. He in like manner is our absolute Lord to whom alone belongeth all honour and service, because he alone hath made us for himself, and ransomed us most miserable captives out of the hands of all our enemies, bodily and ghostly. Further, we learn, that then God hath our whole service, when forsaking all other, we love and cleave unto him alone. For to this end is mention made of 
f Verse 24.  loving and cleaving, or holding to one Master. Now thus to love and cleave to our heavenly Lord and Master, is, as we know the tenor of the whole Law, 
g Mat. 22. 36.  Thou shalt love the Lord thy GOD with all thine heart, soul, strength, 
h Deut. 10. 20, and 13. 4.  thou shalt cleave to him, etc. It is also the condition propounded in the Gospel to every Disciple of Christ jesus, 
i Luke 14. 26.  If any man come to me, and hate not (in comparison of me) father and mother, wife and children, yea, and his own life, he cannot be my Disciple. It was the exemplaric 
k joh. 8. 29.  practice of our Saviour Christ so to love his heavenly father, cleave unto him, and please him in all things, not doing his own will. And this, and none other is the end of our being in the state of nature and grace, and of all God's benefits in hand, and in hope. The sum of all, and the main scope or aim of this parable, is, that for men to set their hearts upon riches, is plainly to renounce God: for his peremptory conclusion is, Ye cannot serve GOD and Mammon, or abundance. It lieth every man in hand therefore very strictly and narrowly to examine himself, whose servant he is, lest, being suddenly surprised, while he is in the service of riches, he perish unrecoverably, with the lovers of this present world. And whereas, for the most part, men are only afraid of poverty, which they dread more than sickness, infamy, yea, then dishonesty and death itself: our wisdom is to fear riches (as 
l Prou. 30. 8.  Agur did) as much, if not much more, knowing the danger of them, which few escape. Whereof Christ himself giveth warning, 
m Mat. 19 23.  How hardly do rich men enter into the kingdom of heaven? Because it is a most hard thing to have riches, and not to trust in them, not to rejoice in them more than in the living God, howsoever the heart of man, (deceitful above all things) will not be brought to see and confess it.  
In the next place followeth the second branch of covetousness, or worldliness, consisting in solicitude, and overgreat carefulness about necessary supplies, what to eat, drink, or put on: which tractate holdeth to the end of this sixth Chapter. Wherein (as in the former branch) he both dehorteth from the inordinate seeking of the very necessaries of this life: and also exhorteth 
n Verse 33.  to the seeking (with might and main) of the things of a better life. His dehortation is first propounded, Verse 25. and (to drive the nail home to the head, notwithstanding our toughness and knottiness) it is repeated again and again, Verse 31. 34. Secondly, it is urged by sundry reasons of great importance, which we will take, as they lie in order. He propoundeth it with very great earnestness, in manner of a conclusion, or inference upon his former doctrine, concerning covetousness, striking here, at the very root of that sin, putting upon it also (as his manner is) the weight of his authority, 
o Verse 25.  Therefore I say to you, take no thought for your life, what you shall eat, or what you shall drink, nor yet for your body, what you shall put on. In which words also is employed an answer to a common objection, I look not for great things, my care is only for food and raiment. Yea, but (saith Christ) I forbidden you to have your minds distracted even about these necessary things, meat, drink, apparel; walk with God in your callings, let all your works be done with all possible diligence, faithfulness, and forecast, and there an end, trust God with the rest. It is he alone who is able & will give such success and blessing, as he knoweth to be most fitting. His promise is, not to leave and forsake you: your part is to rest upon it, with a calm mind. To do otherwise, is to go about to take his work out of his hands, and to engross all to yourselves; which you shall have small joy of. But for the better clearing of this point concerning covetousness (which men are extremely blind in, and are willing to be blind) know we that there are three degree of covetousness, whereby the Devil fasteneth upon men, and hooketh them to himself (as 
p 1. Sam. 2. 14.  the Sons of Heli did the flesh out of the Cauldron, with a flesh-hooke of three teeth; The first is the grossest of all, carried after an unlawful object, as that of Balaam, Achan, Ahab, judas, and such like. The second is that, which Christ fighteth against 
q Vers. 1●▪ 20. etc.  in the former branch, which also is very foul and gross: it is carried after a lawful object (as goods gotten without oppression or fraud any way) but excessively, consisting in heaping, hoarding, and making provision for the 
r Rom. 13. 14.  flesh, to fulfil the lusts thereof; as that of the Fool before mentioned, rich to himself, and not to God. The third is that which is here condemned, carried after a lawful and necessary object, without any such excess, but inordinately with carking and caring instead of dependence upon God, in holy silence and security. So that the great lesson, which our Lord Christ, in this place, will have us take forth, is, 
s 1. Tim. 6. 8.  Not only to be content with things necessary, as food and raiment, but for those necessary things to look up to Heaven, and expect them at the hands of our heavenly Father, in rest and quietness: according to the most sweet word and promise of the Lord God, the holy one of Israel, 
t Isai. 30. 15.  In rest and quietness shall ye be saved: in quietness and confidence shall be your strength. This the Prophet opposed against all unlawful means used by the jews, who in their danger depended not upon God, but went a gadding into Egypt for help. Let us, according to Christ's doctrine, learn to oppose it against all distrust in God's Providence, against all worldly cares, and whatsoever distraction of mind, arising from thence. It is true indeed, that, we cannot altogether shake off the punishment, which sin hath brought upon man, to eat his bread with sweat and sorrow; yet as wise Bathsheba taught her Son 
u Prou. 31 ●6.  to give wine and strong drink to him that is ready to perish, and hath grief of heart, that he may forget his poverty and misery; so let us labour to be filled with the Wine of the Spirit, to have our souls throughly cheered by Faith and a pure Conscience (which is to drink a true health) and that will easily make us forget, at the least in great part, the labours and sorrows of this life. This, 
x Gen. 6. 29.  as Noah, will comfort every good Lamech, concerning the work and toil of his hands.  
Now let us come to the Reasons briefly. It is not without the force of a Reason, that he is so earnest, charging us by his own authority (as we have often heard) who is our great Lord, and Master, I say to you, take no thought, etc. which is of the more force, because this his charge was not verbal, but real; his whole life being a practice of this his doctrine, for he ever did the works of him, that sent him, and took no thought for outward things. His first Reason is drawn from a comparison, and to put the more life into it, is propounded with a vehement interrogation, Is not the life more than meat, and the body than raiment? meaning that God hath given the greater, without all carking and caring on our part: wherefore out of question, he will not scotch with us for the less. He hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our essence or substance, he will not withhold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any necessaries, appertaining to our essence or substance: as he seemeth to intimate in the fourth Petition, give us this day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our daily bread. God is not like to a House-wright, Shipwright, or maker of Clocks and Watches, who take no more care of their works, when they are once finished, but leave them to others for to repair, guide, and set: but this 
y Psal. 48. 14.  God is our GOD for ever and ever, he shall be our guide unto death, as it is in the Psalm. Wherefore we are commanded to 
z 1. Pet. 4. 19  commit our souls, or selves, unto him, in well doing as to a faithful Creator: and so let us do, and there rest.  
His second Reason is also drawn from a comparison with a note of attention prefixed to awaken us from our drowsiness, 
a Verse 26.  Behold the Fowls of the Air, for they sow not, neither do they reap, nor gather into Barnes, yet your Heavenly Father feedeth them: are ye not much better than they? Giving us to understand, that those fowls, infinitely inseriour to us (they were made for us) wanting all those means, which we enjoy, neither are at all regarded of man (as the fowls of the Air are not) yet want they not necessary food, but expect and receive it at the hands of our heavenly Father, every one in due time. As the Psalmist notably observeth 
b Psal. 145. 15.  The eyes of all wait upon thee, and thou givest them their meat endue season: thou openest thy hand, and satisfiest the desire of every living thing. Again, 
c Psal. 147. 9  God giveth to the beasts their food, & to the young ravens that cry. Again, 
d Psal. 104. 21.  The young Lions roar after their prey, and seek their meat from God. How much more than shall God, not theirs, but our heavenly Father, look out for us, and furnish all our needs in due time. And when this cometh out with a note of attention, Behold, it teacheth us, that those works of God, which seem to be of the lowest rank (commonly least heeded) such as the fowls of the Air, and Lilies of the field, are not to be passed by, as the manner is, or negligently to be looked into, but with most attentive heed and consideration, of every child of God, for consolation, as here, and for instruction. To which end 
e Prou. 6.  the practice of the little Emmet is commended and urged. For if we think God, and his divine virtues, worth the beholding, next to his holy Word, and Sanctuary, or holy place, it is to be done in his Creatures and Works, wherein 
f Rom. 1. 20.  the invisible things of him, even his eternal Power and Godhead are to be seen: not only in the Sun, Moon, and Stars, or in 
g job 40. 15. & 41. 1.  Behemoth and Leviathan, but even in those which seem the least, and most contemptible of all other, as the Emmet before mentioned, the 
h Prou. 30. 24.  Coneys, or Mice of the Mountains, the Locusts, and Spiders, whose strange industry and operations, wise Agur much admireth. Of which, and infinite such like, that of the Prophet may justly be taken up, 
i Psal. 111. 2.  The works of the Lord are great, sought out of all that have pleasure therein. To this seeking, and pleasuring in the works of God, we are called, both by the manner of creating, in that God made not all at once by his Word or beck (as he could have done) but by piecemeal in six days; that we might follow him, and consider of every days work severally: and also by the first institution of the Sabbath in the close of all; which besides other ends, was ordained to be a day of contemplation, or beholding of God in his works; as the 
k Psal. 92.  Psalm or Song for the Sabbath, insisting upon the Works of the Lord, plainly intimateth. If we could (as duty bindeth us) be brought hereunto, we should then live in this World, as in an ample and magnificent Temple, furnished with most beautiful Images, or Laymens' Books of Gods own making, to admonish and comfort us upon every occasion, and should have no need of Popish Images, to that end, directly against the express mind of God, revealed in his Word. And let me add thus much more, for the increase and confirmation of our comfort herein; By this comparison drawn from the unregarded fowls of the Air, from Sparrows and Ravens (as we may seec, Luke 12. 6. 24.) we are taught, that no sense of our own vileness, or want of means, aught to pluck us from resting upon God's Providence, but rather send us to it. Shall 
l Mat. 10. 29.  Sparrows, sold so good cheap, and ravening Ravens, safely rest upon it, in their kind, without all means, and not be disappointed? And shall not we, made after Gods own Image, redeemed by the blood of his only begotten Son, sealed by his Spirit unto the day of Redemption, to whom it is his good pleasure to give the Kingdom, do it much more? The third Reason, propounded also with a vehement Interroation, doth demonstrate the vanity and unprofitableness of taking thought about outward supplies, 
m Verse 27.  Which of you by taking thought, can add one Cubit to his stature? What manner of reasoning this is, Christ himself showeth elsewhere, 
n Luke 12. 26.  If then ye be not able to do that which is least, why take ye thought for the rest? So that he maketh it a reasoning from the less to the greater: to be of tall, or low stature, conferreth little, or nothing, to a comfortable life; yet are we not able by any solicitude or carefulness to mend ourselves therein any whit. All that we can do, is, to use the means, which God hath appointed to that end, by taking sustenance, and preserving our health so much as in us is, and to leave that increase of our stature and of our children's, to God alone: so in like manner are we, for competency and suffizance in outward things, to use the best industry and provision that we can, and then in faith and holy dependence to expect the success from God, 
o Prou. 10. 22. Deut. 8. 17, 18. Psal. 127. 1.  whose blessing only maketh rich, and giveth content. The short is, that as our stature, so our state of life cometh merely from the hand and appointment of Almighty God. That notable comparison, which Irenaeus taketh up to illustrate the doctrine concerning the communion of Saints, may well be taken up in this case: As one lump and one loaf cannot be made of dry wheat, without moisture, so neither can we, being many, be made one in Christ, without the water which is from heaven. In like manner, how wise and working heads soever men have, and what means and endeavours soever they use, yet the lump or leaf of thrift cannot be kneaded or raised up, without liquor from heaven, that is, without God's blessing. Where that is wanting, great husbands with all their great travel and cares, do but as bowlers, who cry rub, rub, and bend their body which way they would have their bowl to go, but all in vain.  
Hitherto our Lord Christ, 
p Verse. 25. 26, 27,  having earnestly taxed men for torturing their minds about necessary food, doth now the like about raiment, 
q Verse 28. 29, 30.  And why take you thought for raiment? consider the Lilies of the field, how they grow; they toil not, neither do they spin, etc. using the like vehement interrogation, and undeniable reasoning from the comparison of the less, as before. And here also in so low a degree, that it ought to make us ashamed of our unbelief, to have the least mistrust, that he should not clothe us, who clotheth the Lilies, not of the garden only, which are regarded of men, but of the fields, which no body looketh after; whose beauty and bravery he maketh to go beyond salomon's, the mirror of majesty and magnificence: which thing he calleth upon us to consider, and diligently meditate on. Shall God, our heavenly father, so clothe the grass, which is to day, and to morrow is cast into the furnace, or else otherwise soon withereth, and dyeth away? and shall he not much more clothe us, for whom he hath made these and all other things, and whom, out of his rich mercy and grace, he hath clothed with his son jesus Christ, the Lord of glory. Let us stay here a little and observe well, and lay to heart, how irreligious and absurd this carefulness about apparel must needs be: Since it is not only against our Lord and Masters most earnest prohibition, but against a more sure word and ordinance of Almighty God, then that of the Lilies (if anything can be more sure:) For they, being in appearance dead in Winter, yet by virtue of God's operative 
r Gen. 1. 11.  word, grow again in the Spring, and without their labour and spinning are so arrayed, as Christ here speaketh. We have, for this purpose, the word of the same God, in a fare more excellent manner, both his vocal word, promising 
s Psal. 34. 10.  that they which seek the Lord, shall not want any good thing: avouching also, that he 
t Deut. 10. 18.  loveth the stranger (who of all other is most to seek) giving him food and raiment: and his operative word also, in making good that promise from time to time; as we see in our first parents, 
u Gen. 3. 21.  whose nakedness he clothed; in jacob, 
x Gen. 28. 20. and 32, 10.  whose petition for bread to eat, and raiment to put on, God most graciously and plentifully answered; in the Israelites, 
y Deut. 8. 4. and 29, 5.  following him through the barren wilderness, to whom most miraculously he did the like forty years together. To let this pass, observe here by the way, how kindly a check is given to all vanity and excess of apparel: for when nice and vainglorious fools have even strained to go as fare as ever they can, either in strange and new fangled fashions, or in over great costliness, or in spoiling precious time by curious tricking and trimming of their earthly mass or lump of flesh, in setting their ruffs, starching, tooting into the glass, laying out their hair and breasts, and many such like gewgaws, they come fare short, not only of some of their compeers, and greater's especially, but of many very base creatures, which surmount them, yea, go beyond Solomon himself, who in his lawful and warrantable pomp outstripped all others. And whereas he shaketh them by the shoulder as it were, saying, O ye of little faith, it is indeed a sharp reprehension, justly deserved on their and our parts, when instead of depending upon the divine promise and providence, we fall to this demur about apparel, or any other thing of the like nature: yet for all that, it may bring sweet consolation to the humble and broken hearted, trembling at the word of God; in that Christ rebuketh his Disciples and followers indeed, for the weakness of their faith (so Matth. 8. 28.) but rejecteth them not for it: he rather animateth and strengtheneth them. It is a more blessed thing to have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 
z Rom. 4. 17. 18  strong faith that was in our father Abraham: notwithstanding, if poor Christians be not so happy as to be carried under full sails, at all times, but must content themselves with a fainter gale, they are not to be discouraged, because the God of truth accepteth of truth and sincerity: Neither is it the degree of faith, but Christ the object, that maketh the believer acceptable. Yet that no man deceive himself, know we, that where this life of true faith is, how infirm soever, there cannot but be the breath of prayer in some degree for daily increases; there must needs be some heat of charity and zeal, some sense also of our own vileness and spiritual wants, as of God's mercifulness, (except in a desertion or spiritual swoon, when contrary to sense, we are to believe, and with Christ himself to cry, My God, my God, why hast thou forsaken me) there is with all motion, and 
a Hebr. 6. 1.  striving to go on unto perfection. To which end, there cannot but accompany and insatiable hungering and thirsting after righteousness, and so a continual clinging to our Lord and Saviour jesus Christ in the means: as we see in the weak Disciples 
b john 6. 48.  Master, to whom shall we go? thou hast the words of eternal life. This have I thought good to point unto by the way: let us now proceed. To set yet a sharper edge upon it, and to stir up our dull and distrustful hearts to more often and serious meditation of this weighty point, he repeateth his exhortation and addeth two reasons more against distrustful and anxious looking after food and raiment. His repetition is in another form, very significant: for those carers and carkers about outward things are brought in uttering their own distrustful thoughts, savouring of some spice of Atheism. For as if they had no God to provide for them, or as if all the promises of God were moonshine in the water, they say, 
c Verse 31.  What shall we eat? what shall we drink? or wherewith shall we be clothed? as doubting how it may or can be, all means failing, either by losses, deadness of trading, increase of charge, old age, sickness, persecution, and such like disasters. So did the children of Israel in the wilderness, when for their probation and trial, they were somewhat hard put to, the next was, Where shall we have water to drink? who shall give us flesh to eat? 
d Psal. 78. 19  Can God furnish a table in the wilderness? would to God we had died in Egypt, etc. When their arms were too short to help themselves, poor wretches, they could not see how the arm of the Lord could be long enough to do it: which disease, who is it, that (knowing his own heart) findeth not in corrupt nature, when tentations of this nature fall out to be heavy and frequent. Wherefore as Christ roused up his Disciples in another case, 
e Mat 26. 41  Watch and pray lest ye enter into tentation: the spirit is willing, the flesh is weak: so are we every one of us to rouse up ourselves in this very case. We little think, especially while we enjoy the world at will, how wicked we shall find our rebellious and unbelieving hearts in the day of trial (which few or none escape at one time or other) let every one call to mind how he hath found it at any time heretofore, when it hath gone very hard with him, whether he were not then at his wits end in a manner. And though he broke not out into such loud and passionate speeches; yet whether his heart were not full of distraction, fretting, and murmuring, but rather (as it ought to be) by resting upon God, and humbling himself under his correcting hand, he gave glory to God, making him his only sanctuary and repose. In sum, our Saviour Christ, in these often repetitions, commendeth this unto us, as an high and necessary point of wisdom and duty, not to suffer our minds to be troubled or roiled (as it were) with the sense of present want or expectation of future events, but 
f john 11. 9 and 9, 4.  walking in the day, and doing the work of every day, while it is day, to wait upon God with a quiet mind, 
g Psal. 123. 2.  as the servant upon his Master, the handmaid upon her Mistress. The better and more able Master we have, the more steadfastly ought we to do it; we shall find in experience, this to be the best sugar and water to cure the fret in the belly of our souls.  
The two reasons follow; whereof the first is, 
h Verse 32.  for after all these things seek the Gentiles, or rather over seek them, as the original word signifieth. They make this the only or principal care, what to eat, drink, and put on: because their happiness is bounded within the narrow compass of this perishing world: more they know not (poor souls) and therefore can look no higher; As appeared in the old world, and in the Sodomites, who 
i Luke 17. 26, 27, 28.  did eat and drink, married and gave in marriage, bought, sold, built, and planted, having their minds wholly taken up, and enthralled therewith. We learn hereby, that it is merely heathenish, and to be abhorred of Christians, to have our minds turmoiled and tortured about worldly supplies, which we ought to put God in trust withal. To what end have we learned Christ, if his blessed doctrine and practice can bear no more sway with us herein? How do we profess the hope of an heavenly inheritance, if upon God's promise and perpetual experence of his mercifulness and truth, in providing for his own, we be no more secure of our earthly sustenance, than they. The Apostle would not have us 
k 1. Thes. 4. 13.  mourn for the dead, as men without hope; and shall we, professing our faith and hope to be in God, be of no better practice or comfort about these smallest matters, than the very Pagans, who 
l Eph. 2. 12.  are without GOD in this world? The second reason is drawn from the knowledge or regard of God; your heavenly Father knoweth that you have need of all these things; meaning, that he knoweth perfectly, and that with more than a Fatherly respect and regard of us. For styling him our heavenly Father, (because his glory chief shineth there) he would have us to understand, and remember, that he is most willing and able to secure us, in all extremities, (as Parents, in high place, can and do their children.) So that we are here taught to stay ourselves in the greatest temptations of this nature, with this meditation, which can never fail, or deceive us, That God, our heavenly Father, is privy to all our needs, and that he hath the greatest power, and propensity also to relieve and help us, and will do it also in due time, when it may do us most good. If this comfort were seated in our breasts (as it ought to be) we might safely sing care-away, and take up that of the Prophets, 
m Psal. 3. 5. & 4. 8.  I will both lay me down in peace, and sleep (whatsoever straits I be in for the present) because thou, Lord, only susteinest me, and makest me dwell in safety. Whereas, contrariwise, the staggering herein is the cause of all discomfort, and even of despair, and death itself: for 
n 2. Cor. 7. 10.  worldly sorrow, arising from thence, causeth death. Thus we see what pathetical Inhibitions and Reasons this divine Teacher hath used, to beat us from the inordinate seeking of the very necessaries of this present life.  
In the three and thirtieth Verse he interlaceth an exhortation to seek the things of a better life; But first seek the Kingdom of GOD, and his righteousness, (annexing, for our encouragement, an ample promise thereto,) and all these things shall be ministered unto you. Wherein, because contraries are cured by contraries, he laboureth to draw men from undue, yea,  carefulness about earthly matters, by stirring them up to most due, religious, and necessary carefulness about heavenly. As Physicians, to stay the inward bleeding, by reason of some rapture in the body, upon a vein: so Christ here, to stay our spiritual bleeding, and languishing, by reason of that fearful rapture of covetousness, or worldly carefulness, openeth a vein, as it were, to turn the blood of our souls quite another way. He taught us before 
o Verse. 10.  to pray for the coming of the Kingdom of GOD, that is, for the setting up, and advancement of his Kingdom of Grace upon Earth, and manifestation of his Kingdom of glory in Heaven; but especially for the advancement and enlargement of the much expected Kingdom of the Messiah, then beginning to appear, whereby the Name of God was chief to be hallowed, or glorified; which glory of God is (as we know) the Alpha and Omega, the beginning and the end of our whole life, and every action of it. Wherefore this Kingdom of God, being the primary means of it, is primarily before, and above all other things, not only to be sued, but to be sought for; knowing, that suing, without seeking, is idle, as seeking without suing to God by Prayer, is presumptuous, and speedeth thereafter. Again, as this Kingdom of God is to be sued, and sought for, so his righteousness, 
* 1. john 3. 23. & 5. 3.  or doing his will by Faith in Christ jesus, and Charity expressed by obedience to all his Commandments. So that his present exhortation is thus much in effect, Instead of having the World, and the things of the World in chase (as most have) carking and caring about this present life only, to no purpose, God knoweth, but to their extreme annoyance, and utter undoing, if God be not merciful unto them; to make the Kingdom of God and his righteousness their gain and sport, employing all the powers and faculties of their souls and bodies in the pursuit of it, studying and labouring by all means, that the Gospel and Church of Christ (commonly in the New Testament called the Kingdom of God, and of Heaven) may spread, and be glorified, and that obedience of Faith at all hands, especially of their own selves, may be yielded thereto, more and more. Now if men knew the gift of God, and what it is to have him reign in them, and over them, by his Son, Spirit, Word, and Ordinances, there would be no great need to use many Reasons to persuade hereunto. The more is it to be lamented, that instead of this seeking the Kingdom of God, and his Righteousness in the first place, the Cart is set before the Horse, and the World, with the lusts of it, must first be served, Quaerenda pecunia primum, virtus post nummos: Money and things of like nature must have the primacy; Religion and virtue find, for the most part, the poor Christians entertainment, 
p jam. 2. 3.  stand thou there, or sit here under my footstool. And again, whereas Christ putteth the Kingdom and Righteousness of God together, and it holdeth in this especially, What GOD hath joined together, let no man put asunder, a most impious Divorce of these is commonly attempted, (attempted, I say, not made, that cannot be) to seek, have, and hold his Kingdom, without his Righteousness. As when Boaz 
q Ruth. 4. 7.  made offer of Elimeleches Land, the next Kinsman answered, I will redeem it: but when the condition was added, What day thou takest the Land, thou must take Ruth the Moabitesse to wife, to raise up the name of the dead, upon his inheritance, that made him shrink in the wetting: I cannot redeem it (saith he) lest I mar mine own Inheritance: so let an offer of Christ, our Saviour, of forgiveness of sins, and of everlasting life, through Faith in his name, be made; many are most ready to strike up a match: but tell them, what day they meddle with Christ, they must meddle with his Righteousness, 
r 2 Cor. 5. 17.  they must turn new creatures; howsoever they dare not professedly disclaim, yet inwardly they shrug at it, and are ready to pluck off their shoe, and give it to any that will take it: 
s Ruth. 4. 7.  they will not mar their Inheritance, by parting with their paltry profits and pleasures.  
But let us now come to see wherein this seeking chief consisteth. First, undoubtedly in searching for the knowledge of it, who Christ jesus is, and what he hath done for the salvation of man, what that great mystery of godliness is, 
t 1. Tim. 3. 16.  GOD manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up in glory. This most admirable mystery is, before and above all things to be sought, and looked into, and all things to be accounted no better than dross and draff, in comparison hereof. The means which God hath sanctified for this purpose are (as we have been taught) to be assiduous and constant in searching the holy Scriptures, and sitting at the feet of the faithful Preachers, to hear their doctrine.  
Secondly, it consisteth in the effectual seeking after the participation, and enjoying of this blessed Kingdom; so that we know ourselves truly enfranchised therein, and be able out of infallible sense, or (at the least) apprehension of Faith, to say with the Apostle. 
u Phil. 3. 20.  Our conversation, or Bu●geship, is in Heaven. This is done when the holy Word or Gospel 
x Heb. 4. 2, 3.  is mixed with Faith in them, that hear it: for we, which have believed, do enter into rest. This Faith, with the daily increase of it, is to be sought after with might and main, as in a matter of life and death.  
Thirdly, this seeking consisteth in our uttermost endeavour to spread & enlarge this Kingdom, every one according to his gifts and calling. Worldly men run themselves out of breath, to join house to house, and land to land, that, if it were possible, they might dwell alone upon earth, And the Scribes and pharisees compassed Land and Sea, to make a Proselyte: ought not then the Burgesses of this heavenly Kingdom be sharp-set upon the enlargement and advancement of it? Accounting it their joy and crown, yea, the very life of their life, to win many to Christ jesus, their Lord and Sovereign, to see the Gospel, which is the Sword or Sceptre of his Kingdom, to 
y 2. Thes. 3. 1.  have free passage, and to be glorified. Surely this is, and aught to be the main study and endeavour of all true seekers; of the Clergy, as of the Ministers of Christ, and Stewards of the mysteries of God; of private men and women, as of helpers to the Faith. Questionless, if the Prophet and people of God were so affected to the earthly jerusalem (the only Mart, & Staple of true Religion in those days) that they solemnly profess and protest, 
z Psal. 137. 5, 6.  If I forget thee, O Jerusalem, let my right hand forget her cunning: if I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not jerusalem above my chief joy: we should infinitely stand more tenderly affected to the heavenly Jerusalem, to the City or Kingdom of the living God, to seek the good of it, by the propagation of the most glorious Gospel of Christ jesus, always, by all means, grieving at the contrary.  
Fourthly and lastly, our seeking of it consisteth in seeking how to grace, beautify, and adorn (so much as in us is) the Gospel and Church of Christ, by the shining brightness of a right Christian conversation, 
a Mat. 5. 16.  according to that which we heard before. This is that righteousness of the Kingdom here mentioned, which serveth as a notable lure to draw many to the love and obedience of the Gospel. So that first to seek the Kingdom of God, and his righteousness, is to use all diligence, (whatsoever become of us, and of all other things) to know, participate, enlarge, and adorn his blessed Gospel, and the refined estate of his Church and People, by the coming of his Son, the promised Messiah into the world. And withal, so demeaning ourselves, as his dutiful subjects upon earth, to rest sweetly in hope and expectation of that most glorious life and immortality, which is reserved in heaven for us. The promise annexed, is, And all these things shall be added unto you: as when a grand Manor is made over to any, all the royalties pass with it: so this inheritance, incorruptible, undefiled, and that fadeth not away, being once assured to us by our heavenly father, the petty matters of this life cannot but attend upon it. 
b Luke 12. 32.  Fear not little flock (any want of food or raiment) for it is your Father's good pleasure to give you the Kingdom. So that howsoever this be a paradox, or strange opinion to the world, yet among them that are perfect (as the Apostle speaketh) it must be received and acknowledged as the wisdom of God, and an infallible truth, That the only sure way to get sufficiency of all needful succours for this transitory life, with the cheerful use of them (which few have) and a clause of warrantise against all danger, is, by 
c Mat. 22. 29.  seeking the Kingdom of God, and his righteousness. If there be any demur about this most clear point, it is (as was said to the Sadduces) because men know not the Scriptures, nor the power of GOD. For we know that the holy Scriptures afford infinite promises of this kind, and in like manner, infinite examples of Gods provident and powerful purveyance for his own people, in all ages; as for the Patriarches, while they were sojourning in the Land of Canaan and Egypt; the Israelites in the wilderness; David 
d Psalm 23.  in all his distresses; for Eliah, by Ranens; the widow of Sarepta, by drawing out the meal in the barrel, and oil in the cruse; the poor widow of one of the sons of the Prophets, 
e 2. King. 4. 1, 2.  by a strange multiplication of oil; for josiah, 
f jerem. 22. 15.  who did eat and drink, and it was well with him, doing judgement and justice; the followers of Christ in the wilderness, fed and satisfied two several times; his Disciples 
g Luk. 22. 35, 36  going forth at his bidding, without purse, serip, or shoes; to let pass other examples which are innumerable. There is no faithful man or woman, seeking the Kingdom and righteousness of God in truth, and persevering therein, that hath not experience in some degree of the performance of this most gracious promise, at one time or other; howsoever God exercise their faith and patience for a season.  
In the last place, to tax our great propensity to this sin of distrustfulness, and to beat us yet more throughly from it, he addeth a third repetition of his foregoing prohibition, inferring it upon his former promise to this effect, Since God hath passed his word, that all these things shall be added to the seekers of his Kingdom and righteousness. 
h Verse 34.  Take therefore no thought for tomorrow, that is, not so much as for the time nearest at hand, but trust God with it. Do the work of every day on the day, use withal the best providence and forecast that you can, eat, drink, and be clothed, according as God hath blessed you, doing also what good you can, to all, and there an end. Torture or vex yourselves no further about future events or supplies: if thou believest that God is thy God, and heavenly father, that he will not leave thee nor forsake thee, according to his free and merciful promise, (which above all things is to be believed,) believe, that he which looked to thee, and fed thee to day, will do the like tomorrow: and though he seem not to do it, yea though he kill thee, yet with patiented job, resolve to trust in him, according to thy bounden duty. Many have befooled themselves for trusting in God too little, but never any for trusting in him too much, and for not leaning to their own wisdom. The rule for the due observation of the Sabbath, may, and aught, in some sort, to take place herein, that which cannot be done before nor after, and yet is necessary to be done, must be performed even upon the Sabbath; otherwise to be put off: so that care or provision for tomorrow, or the time to come, be it long or short, which cannot endure leisure, is presently to be made, as in summer against winter, in youth against old age, in single estate, against marriage, which is full of charge; in breeding time (which many bruit creatures neglect not) against bringing forth, etc. But where no such urgent necessity appeareth, there to leave every thing to the own time and place, letting tomorrow alone with his own care and work, as our Saviour Christ here most elegantly speaketh. To do otherwise, is to double our burden, when the single alone lieth very hard and heavy upon our shoulders. The morrow shall take thought for the things of itself; sufficient unto the day is the evil thereof: which affordeth this lesson undeniably unto us, That sorrow and labour is every day's portion to every man, according to God's judiciary sentence in the beginning, 
i Gen. 3. 17.  In sorrow thou shalt eat of it (meaning, of the fruits of the earth) all the days of thy life. This holdeth much more in the faithful, who besides the common cup, whereof all must needs drink, have a special one mingled to them for their chastisement, trial of their faith, and quickening in well-doing. Paul and Barnabas, 
k Act. 14. 22.  confirming the souls of the Disciples, and exhorting them to continue in the faith, assured, that we must through much tribulation enter into the Kingdom of GOD. What folly and madness is it then for us, by taking forbidden thought about the necessaries of this life, to add yet more to the heap or pile of those unavoideable evils, which by God's undispensable appointment, follow both nature and grace; As if a man in a hot burning fever, or under the strong pains of the strangury, winde-colique, or gout, should wilfully increase his disease by evil diet and surfeiting. We may again then break forth into that holy exclamation of the beloved Disciple, (which can never be taken up too much) here is the patience and the faith of the Saints: here is extreme need of both these; of patience, to bear with a quiet mind (as having offered ourselves in sacrifice to God) the daily troubles of this life, or pilgrimage, 
l Gen. 47. 9  the days whereof are few and evil, 
m job 14. 1.  of short continuance, and full of miseries, as jacob and job especially pitifully complaineth. As flies swarm about any raw or tender part of the body, and though they be scared away, yet return again, or others in their room: so do these troubles and miseries continually swarm about our wounded and tender souls, so that though there be a resistance, and chase away of them in part, through God's good grace, yet will they, or a new supply return to vex one way or other, continually and incessantly; the end of one affliction proving (for the most part) the beginning of another. Wherefore we have ever need of patience, it must be of daily and hourly use, as the very garments which we wear, for covering and defence: without it, we may not set our foot over the threshold, nor venture ourselves into company or business. Grant Lord, that this 
n jam. 1. 4.  patience may have her perfect work, that we may be perfect and entire, wanting nothing. But above all the faith of the Saints is necessary both to bear up their patience by the help of hope, expecting the heavenly reward, apprehended by faith: and also to put life into all this most holy, comfortable, and infallible doctrine of our Lord and blessed Saviour, against worldly carefulness, and concerning Gods divine providence and provision for us in all our needs; which we are commanded many times over to rest upon, without doubting and wavering. Without which faith it will all turn into smoke, and ourselves at the length be turned into the fire, that never shall be quenched. And this shall suffice for this Tractate, or Chapter.  

CHAP. VII.  
WE have heard, 
o From ver. 1● to the end of chap. 6.  how earnest and powerful our Lord Christ hath been in dissuading from worldliness, and persuading to heavenly mindedness, that so he might remove the first and chiefest of the three obstacles or lets unto Righteousness. Now in the next place, because Righteousness is the doing of God's Commandments, even to the least, and teaching men so, as he 
p Chap. 5. 19  taught before, he instructeth all, both Ministers, and People, concerning the right manner of teaching: wherein he giveth two most worthy caveats; the first, to beware ʳ of judging rashly, proudly, or partially; the second, to beware of 
r Verse 6.  zeal without knowledge, in dispensing Gods holy Mysteries. As for rash judging, he first 
q Vers. 1. to 6.  most earnestly forbiddeth it: Secondly, 
s Vers. 1. 2, 3, 4.  
t Verse 5.  he prescribeth a sovereign remedy against it. He forbiddeth it in two words, judge not, and then deterreth, & even beateth us from it by very piercing Reasons, drawn from the danger and odinesse of that sin. In saying, judge not, his meaning is not simply to forbid all manner of judging, for there are judgings not only lawful and warrantable, but necessary, without which no Church or Commonwealth can stand; as first, public judging by the Magistrate, Civil, or Ecclesiastical, who have a calling to judge, and sit in God's place to that end, even by his own assignment, and are called Gods, and their sentence, God's sentence. Secondly, private judging, which is done by way of brotherly admonition, exhortation, rebukes also, when need requireth, and the offence given doth justly call for it. God himself commandeth every man and woman in that case, and manner to judge, 
u Leu. 19 17.  Thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. Again, 
x Mat. 18. 15.  If thy brother trespass against thee, go tell him his fault, or reprove him, etc. Provided, that it be done brotherly, out of a pure conscience, to reform and gain one another, and not to cross, gore, and shame one another, or any other sinister end. The thing here forbidden, is an evil Disease or Itch in our corrupt nature, whereby, either out of malice or in a kind of bravery, men are sharp-sighted and curious, ever peering into other folk's frailties, yea, making faults many times where none are, and, in the mean season, are altogether careless of their own faults, though never so foul and gross: they are more than Eagle-eyed abroad, and as blind as Beetles, or Moules at home. To prevent this evil so much opposed by Christ, our wisdom is, first, to beware of judging or speaking against any body in passion, or when we do but suspect ourselves to be passionate, by reason of some unkind passages between us and any other: for Anger, Envy: Disdain, and such like affections, may be resembled to false Glasses, which make every thing appear otherwise then it is. It will be safest, in that case to bend ourselves to the contrary, either to say nothing at all, or make the best of every thing. Secondly, in indifferent matters, which may be done, or left undone, without sin, to carry ourselves as indifferent persons, not judging one another in meat, drink, apparel, company, recreations, or any thing of the like nature: but leaving every man to stand, or fall to his own Master, it is sufficient for us, upon good grounds, to be fully persuaded in our own minds of the lawfulness, and conveniency of that, which we ourselves do. It was extreme uncharitableness in the Scribes and pharisees, to be ever censuring of Christ and his Disciples, about healing on the Sabbath day, eating with Sinners, and with unwashed hands, plucking the ears of Corn, etc. So for judas, and others to grumble at Marie, for her cost of Ointment, Michol, to tax David, for dancing before the Ark; Eli, to judge Hannah to be a drunken and wicked woman for her gesture. A dram of Charity, Wisdom, and Humility, would have helped all that. Thirdly, to prevent rash judging, we must acquaint ourselves more and more with Christian equity, which teacheth to set the best construction upon every thing, which hath some appearance of evil: if it will bear any good construction, Charity (which biddeth us love our Neighbours as ourselves) bindeth us to make the best of it: and if, among many constructions, one only be good, to take that. So deal Parents, excusing, before strangers, all the weaknesses and faults of their children, so fare as there is any place for an excuse: so one dear friend, with another; and thus ought it to be among all Christians. Fourthly, where no excuse can be found, but a fault is a fault, and cannot be denied, yet when it seemeth to proceed of frailty, Charity (which believeth all, and hopeth that all shall be well) being ever long-skirted, is not slack to spread her garment over it. It insulteth not, it clamoureth not, it divulgeth not, but laboureth to hide it, so much as is possible. Feeling members of the mystical body of jesus Christ endeavour to cover such things, even as people desire to hide (so much as in them is) the uncomely sores and blains in their natural body. Fiftly, they go yet further; for if any be overtaken in a fault, they endeavour, with all their might, to restore such a one, with the spirit of meekness, dealing tenderly with them (as Surgeons with such arms and legs of their Patients, as are broken, or out of joint) 
y Gal. 6. 1.  considering themselves, lest they also be tempted. The observing these five points well, will make us good observers of this most charitable charge, judge not, and rash judgement cometh of the neglect of all or some of these.  
This shall suffice for the charge: let us take in the reasons, and all the rest, more briefly. The first is from the danger to have the wrong done to others in their good name, retaliated or returned back upon ourselves; for so he saith, that ye be not judged. God in his just judgement will raise up others to pay us home with our own money, to serve us as we have served others; to censure the censurers, to backbite the backbiters, to whisper of whisperers, to scoff at scoffers, to rail upon railers, in a word, to misjudge mis-iudgers. If then conscience towards God, if love of the brethren (the very mark and character of a true child of God) cannot restrain men from thinking and speaking amiss of others, or from joining with others in that sin by lending their cares to the depravers of their neighbours (than which nothing is more common) yet a man would think, the care of their own reputation should do it: since Christ that cannot lie, hath told us that they shall carry it neither to hell nor to heaven (according to the Proverb) but as they deal, they shall be dealt withal; speaking of that which falleth out most commonly, even by divine ordination. It is confirmed therefore by the usual byword, 
z Vers ●2.  With what measure you meet, it shall be measured to you again. So that if we desire to have and hold a good name in the world, it lieth us in hand to be chary of other folks good name. If we desire to be equally and justly dealt withal, belay we then to deal equally and justly with all people. If we desire to find mercy in our need, our care must be to extend mercy to the needy: and so in all other matters. This may also serve to admonish us, that when any thing falleth out cross with us any way, to seek and search for the cause in ourselves. David's adultery and murder came home to him in the same kind, and he took knowledge of it. And no marvel, since the very heathen, yea, the very worst of them did so; 
a judg. 1. 7.  Seventy Kings (saith Adonibezeke) having the thumbs of their hands and of their feet cut off, gathered bread under my table: as I have done, so God hath rewarded me. Surely, every calamity, either of bad tongues, or of bad usage otherwise, aught to be as a bloodhound to bring us to the sight of our own sins, and mis-handling. His second reason against rash judging, is drawn from the absurdity and odiousness of the sin propounded (according to his manner) by vehement interrogations, to declare his extreme indignation against it, 
b Verse 3. 4.  And why seest thou the mote that is in thy brother's eye, and perceivest not the beam that is in thine own eye? or how sayest thou to thy brother? suffer me to cast out the mote out of thine eye, etc. Speaking by way of supposition, that if it were possible for a beam to be set in ones eye, the sons of hypocrites (which they would take no knowledge of, but bore them out under a mask or vizard of holiness) were as b●g as such a beam, in comparison of the smaller faults of their brethren, whom they censured, and would needs be correctors of. For whatsoever the sins of such reformers were in substance, as those of the Scribes and Pharises (whom Christ seems here chief to thunder against) were intolerably enormous, viz. 
c Mat. 23.  their ambition, covetousness, extortion, hatred and persecution of the truth: yet by circumstance, they became infinitely more abominable, because they lived therein, under an hypocritical show of sanctimony: that was in them (as it is in all other) double iniquity. And this vehemency of our Lord Christ, in reproving, (who used not to be stirred, but for very great cause) showeth not only how detestable this shameless self-love, pride, and hypocrisy, is in the eyes of God, and aught to be in our eyes, but alsowhat propensity is in every one of us, to hoodwink ourselves, and pass by our own fouler corruptions: and in the mean season, as if we had no work at home, to cast our eyes abroad upon other folks, and to take their actions and intentions (nothing so much out of square as our own) to do; as if Lazars, all overspread with botches and blains, should have their fingers itching to turn Physicians, for the healing of other men's bushes and pimples.  
But let us now come to the remedy here prescribed 
d Verse 5.  Hypocrite, first cast out the beam out of thine own eye: as if he should say, Thou, whose grace consisteth in disgracing thy betters, first relinquish, and that with detestation, thine own villainous actions and intentions, and then thou shalt clearly see to cast out the mote out of thy brother's eye. The mending of thine own greater faults will get thee both experience, and authority also, to redress other men's less faults. This then is the rule of our Lord jesus, ever to be remembered of all that desire to do good in their places, and not much harm to themselves and others, That whosoever goeth about to mend others, must first mend himself, and he that taketh upon him to redress his neighbours less faults, must go throughstitch in the redressing of his own greater faults. Is it probable that he, who is fast set in the quagmire of gross wickedness and hypocrisy, should work his brother out of the slough or ordinary frailties and infirmities? It is a rule in oratory, that to move others, a man must first be moved himself; he must feel the part which he acteth: this holdeth in preaching, reproving, instruction, admonition, or whatsoever other duty of that kind, which necessarily call for an affectionate reformation of our own lives, with an intestine hatred and loathing of whatsoever sins we formerly lived in. And as for authority, we know it is utterly lost, and instead thereof contempt and irrision cometh in place, when it may be said, Physician, heal thyself. Naturally men are led rather by the eye, then by the ear, (as hath been said) so that when they hear good words and see evil deeds, they will incline rather to what they see, than what they hear. In sum, Christ teacheth us thus much, that it is a most fearful thing for Ministers, Magistrates, Parents, Masters, or seeming Zelots of any kind to have the place, and to take upon them the office of reformers, if their practice hold not correspondency in all points, with their place and profession. Not, but that having a calling thereto, men are to admonish, reprove, and correct others, as need requireth, though themselves labour of many frailties and infirmities, so brethren in Christ to exhort one another and edify one another, though there be weaknesses on all sides: elsewhere there an end of this duty for ever, since the poor Saints of God upon earth shall never be fully freed of them. But it is to be understood, that Christ here speaketh of regnant sins, when there is also little or no care used for the repressing or reforming of them, but only a face of holiness set upon it, borne up by most unconscionable censuring of others. Whereas if there be in men an unfeigned purpose of heart, to turn from all unrighteousness, if there be a continual strife, & endeavour to keep a good conscience in all things, & that the duty of admonition be performed out of Charity, Humility and fellow-feeling, at the least, there appeareth nothing to the contrary: in this case, notwithstanding all wants and imperfections (as sickly folks using all the means they can for recovery, lovingly communicate their counsels and medicines one to another) we must every one of us, so much as in us is, be our Brother's keeper, observing & considering one another, to reclaim, so much as may be, from all evil, & to provoke to love & good works. And we must every one of us 
e Ephes. 5. 21.  be subject one to another, in the fear of GOD: and then not only the beams of grosser vices, but the motes or straws of smaller offences come within the compass of our Brotherly consideration and admonition.  
The second caveat followeth concerning ivordinate zeal in dispensing of holy things. Wherein, howsoever he 
f Chap. 5. 19  taught before, that Righteousness consisteth in doing and teaching the Commandments of God, even to the least of them, every one according to his gifts and calling: yet, for all that, he willeth us, in teaching, to have respect to the persons, with whom we deal, to the sacred subject whereabout we deal, and to our own safety and comfort: so much do his words intimate, 
g Verse 6.  Give not that, which is holy, unto Dogs, neither cast ye your Pearls before Swine: lest they tread them under their feet, and turning again, all to rend you. Where he instructeth us, First, for the persons, whom we take in hand to teach, admonish, or reprove; that they be not Dogs, for their inveterate hatred, and enmity against the doctrine of the Gospel; or Swine, for their contempt of holy documents, and delight to wallow in the pleasures of sin, as Swine in the mire. For if, upon good judgement and experience, we find them to be such, and to be habituated therein: then, though we have cast the beam out of our own eye, & through God's grace, see in part, how to pull the mote out of our Brother's eye, yet are they none of those Brethren, to whom this duty of private instruction and admonition belongeth. They put a bar against themselves, by their dogged snapping, and swinish grunting, and wallowing in the mire. The Holy Ghost forbiddeth 
h Prou. 9 8.  to rebuke a Scorner, that is a desperate wicked man, that is readier to jar, or to gear, then to receive good counsel. Secondly, he willeth us to have due respect of their majesty and worth, which he termeth holy things and Pearls, to show how reverend, precious, and invaluable, good counsel and instruction, out of Gods most holy Word, is. That we might learn, to make more account of these heavenly treasures and jewels; be more thankful to Almighty God for them; rest in them, with mote contented minds, whatsoever our outward estate be, rich or poor, noble or ignoble; and finally (which is the scope of this place) to dispense them with more care and conscience, that, so much as in us is, they may be glorified by all means, and no way abased and abused by malicious and filthy wretches. Thirdly, he willeth us in all our instructions, admonitions, and reproofs, to have an eye to our own safety, that we bring not an old house upon our heads, when like sleeping Curs, so awakened by us, they turn again, and all to rend us, by railing and reproachful speeches, and other cruel handle, which usually cometh from such companions. Of this also we are forewarned by that wise Solomon, 
i Prou. 9 7.  He that rebuketh a Scorner, purchaseth to himself shame, and he that rebuketh the wicked, getteth himself a blot. Be ye wise as Serpents, saith our Saviour: now herein consisteth this wisdom in great part, that when we speak the words, or 
k 1. Pet. 4. 11.  oracles of GOD (which we stand bound to do every where, upon every just occasion) we observe carefully to whom we speak, that they be teachable, and not doggish Carpers, or swinish Despisers. Again, what we speak, even the most holy words and oracles of God, the rather to stir up reverence, and admiration in ourselves and others. Lastly, what issue, or fruit is to be hoped for, whether it stand with our own safety and comfort. For why should we not beware of men, according to Christ's caveat, but expose ourselves with our most holy and precious treasures, to needless and forbidden dangers and disgrace.  
Having thus forewarned, and so fore-armed us against the hindrances of Righteousness, to wit, worldliness, rash judgement, and indiscretion, he cometh now at the length to the 
l Handled from Verse 6. to 15.  parts of it, which are Piety towards God, Charity towards our Neighbour, and Mortification of our own corrupt nature. Piety towards God (according to the usual manner in the holy Scriptures) is expressed 
m Vers. 7. to 12  by the principal part of it, which is invocation of the Name of God, or Prayer: to the true and due performance whereof, all other parts of Piety must needs concur, as the knowledge of God, Faith unfeigned, the fear and love of God, with obedience to all his Commandments, Thansgiving for his manifold benefits, and what not? without which there can be none acceptable Prayer offered up unto God. This above others, is enjoined and urged, as the only means, to fetch in grace and ablenesle for the performance of all those great duties before required, as also of those, which shall yet further be commended and commanded unto us. Without help from Heaven we can do nothing: and Prayer assiduous and fervent, by divine ordination, is the hand to reach to us that help. In all this passage it is to be observed, that he doth not so much call for the thing to be done, as for the due manner of performance; that Prayer be made in sense and feeling of our own wants, in assurance of Faith, with fervency also and perse●erance, and finally, in holy reverence and sobriety; not presuming to open our mouths about that which we have no warrant to ask, and is not fitting for us to receive. For all these and such like matters are employed in the vehemency of his exhortation, and his most pathetical Reason adjoined, drawn from us earthly Parents, by a comparison of the less. For a man had need to be deeply touched with the sense of his own wants, have much assurance of Faith, be very fervent in Prayer, very submiss also, and sober-minded, that rightly turneth himself into the practice of this most worthy and comfortable exhortation and Reason. For observe here with me, how he is not content to bid us ask, but withal assureth us, that it shall be given us, (and what maketh more for the assurance of Faith) yet not resting there, he biddeth us seek those things, which we have not, at the hands of God, whereof we feel our extreme want, and see no means in the World how to come by them, he warranteth us, that we shall find them. And as if that were not enough, he urgeth us to knock, to use all earnestness and violence, as it were rapping and pealing at Heaven-gates without intermission, when the door of God's bounty seemeth to be shut against us: even in this case he layeth the weight of his Word and Promise upon it (which never failed nor ever shall) that it shall be opened unto us. Our Prayers, made in such feeling, assurance, fervency, and reverence, will break open all locks and bars, jacob wrestled with God, and was too hard for him, because his good pleasure was to be overcome by the importunity of his poor, afflicted, and infirm Servant. Neither hath he any more power to resist us, setting upon him with that humble resolution and courage, which was in jaakob, and the Cananitish woman, who extorted this from our Saviour 
n Mat. 15. 28.  O woman, great is thy faith, be it as thou desirest. And this is yet further made good in the next Verse, where it is admirable to consider, that, not contenting with what he had said, having spoken so comfortably and fully, knowing the certainty and infallibility of this great truth, and our extreme propensity to distrust and so to wax faint in Prayer, he yet fetcheth it about again, and avoucheth it as confidently, as before, that not only his Disciples, or near and dear Favourites, but generally whosoever (man or woman, learned or unlearned, strong or weak Christian) asked, received; sought, found; knocked, had the door opened. As the Sun shineth indifferently upon all, who could open the eye of Faith to behold it. As none at Gods bidding, did look upon the Brazen Serpent, which, by virtue of the promise, were not cured: so assuredly none, at Christ's bidding, do thus fly unto the Throne of Grace by Prayer, casting the eyes of their Faith upon him lifted up upon the Cross (now ascended into Heaven, and sitting at the right hand of his Father, to make request for them) which by virtue of this, and many such like promises receive not that they pray for, so fare forth, as is any way expedient for them. Hereunto serveth the comparison before mentioned, 
o Vers. 9 10 11  What man is there of you, which if his Son ask him bread, etc. The sum is, You Parents, that are naturally evil, yet when your children ask good things at your hands, cannot find in your hearts to give them any thing, which you know to be naught or noisome; nay you would withhold it from them, and look out such things as you thought best and wholsomest for them: shall not then your heavenly Father, who is good and gracious, abundant in kindness and truth, that setteth you on work to ask, and hath so often, and earnestly promised to grant your requests, much more, in due time, give you good things indeed, and withhold the contrary, though he exercise your Faith and Patience with never so long delays? And our Lord jesus, by this notable comparison, further teacheth us to descend into ourselves, and seriously to consider of those few drops of Fatherly kindness, which he hath instilled into us, that when our Faith, in Prayer, fainteth, and, by reason thereof, our fervency slaketh, we may comfort and quicken ourselves with the meditation of that fullness, and Ocean (as it were) of Fatherly goodness, which we have learned to be essential, and so immutable in him. And this is yet further put home, Luke 11. 13. where he saith, If ye which are evil, can give good gifts to your children; how much more shall your heavenly Father give the Holy Ghost to them that desire him? meaning an happy increase of the gifts and graces of the Holy Ghost: and if that, then what not? He that witholdeth not his Spirit, what will he withhold?  
The second part of Righteousness followeth, which is Charity and Equity, inferred (as it seemeth) upon that which goeth before, 
p Verse 12.  Therefore all things whatsoever ye would that men should do to you, do even so to them: for this is the Law and the Prophets. As though he should say, Since your heavenly Father, being good, and the undrainable Fountain of all goodness, is more ready to give good things to you, than you, who are evil, are or can be, even to your dearest children: And since with what measure you meet, it shall, without all question, be met to you again: see therefore that you do justly, and extend mercy in all things, great and small, to the uttermost of your power, as yourselves would gladly be dealt withal. For besides this, that you are one flesh, end partake the same Image of God; beside also that you may certainly expect not only a just retribution in the world to come, but, even in this very life, to drink of the same cup yourselves, which you have filled to others, you are of necessity to take knowledge, that it is your heavenly Father's will, who straight changes you so to do. His will alone is and aught to be reason enough, without all other Reasons. Yea it is not only his will & absolute Commandment, but the tenor & purport of the whole Law, or Doctrine of Moses in his five Books, and of the Prophets, his Expositors, so much as concerneth the second Table of the Law, prescribing all duty to our Neighbour. Otherwise, the Law and the Prophets contain all the duties of the first Table concerning Piety towards God: they contain also the promises and types concerning the Messiah then to come. This passage barreth all men from doing any harm to their Neighbour, any manner of way, directly, or indirectly, or to suffer any to be done, either in his person, goods, or name, more than they would have done to themselves. It doth also lay a necessity upon every one to turn his Brother's keeper; no man 
q Phil. 2. 4.  looking on his own things, but every man on the things of others also; Remembering ever, wh● said, Thou shalt love thy Neighbour as thyself. When we find any particular Rule in the holy Scripture to go by, let us follow it and cleave to it: but where particular precepts are wanting there are we always to set before our eyes this general direction; not daring to go one hairs breadth from it, and passing no day without strict examination of our lives and actions by it; thanking God, who hath set us down the whole mind of the Law and the Prophets, and of this our great Prophet and Lawgiver, Christ jesus, concerning mutual love, in so few words. And if this most equal and just rule, by which we shall be judged at the last day, now bear palm in our hearts, we would every one of us erect such a high Court of Chancery within ourselves, that a little law would serve the turn, and many flaunting Lawyers would be forced to turn their velvet and silken suits into plain beggars g●ay.  
The third part of righteousness, which is mortification of our own corrupt nature, 
r Verse 13. 14.  followeth. And this is brought in by way of an answer to a secret objection, If so exact love towards our neighbours, such faith and fervency in prayer, such reformation of ourselves, and discretion in our admonitions, such resting upon God's providence, for all necessaries of this present life, and laying up of treasures in heaven, so spiritual, universal, and sincere obedience, in doing Gods commandments, even to the least, be requisite and necessary, who then can be saved? For upon this ground, (no doubt) was his question raised, 
s Luk. 13. 23.  Lord, are there few that shall be saved? our Lord Christ answereth there as here, that there are indeed few in comparison of the great multitude that perish: and those few are to strive and strain mightily, as if they were to crowd hard in at a straight gate, and go on along in a very narrow way or lane (which we know is often miry, and many ways uncheerly to travellers:) whereas contrariwise, the , being many in number, and marching by troops and armies (as it were) enter in abreast at the broad gates, and expatiate all the fields, and country over, taking their delight and pastime therein: so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth. But all is well that ends well, and a woeful end maketh all that went before miserable and dear-bought pleasures: and that our Saviour Christ forgetteth not to put v● in mind of. For when he had first generally propounded his exhortation to his Disciples, and all well affected, Enter 
t Verse 13.  in at the straight gate, by way of explanation he telleth us, that it is the wide gate and broad way that leadeth to destruction everlasting, and that many there be which go in thereat. On the other side, that 
u Vers. 14.  the gate is straight, and the way narrow, that leadeth unto life (everlasting and few there be that find it. Now for the wide gate and broad way, taken by the , there needs no great proof, experience testifieth sufficiently. They follow the current of their corrupt nature, and what great reluctation can there be in that their predominant lusts command, and they obey? Besides, the devil envieth them not, he crosseth them not: but rather leveleth and stroweth the way for them And as for the world and children thereof, they c●y all, have with you; yea, when they give Alms, Pray, Fast, and do other works, in themselves good (as the Scribes and Pharisees did) but not from the right fountain, nor to the right end, that is, not from a pure heart, nor to the glory of God, they may gallop away with them, as horses do with an empty Cart, there is nothing to straiten the gate or way against them: while God is not served in the practice of such works, but their own lusts, they shall have good thankes of the flesh, world, and devil, so be forward in them; which made works of that nature to be so rife in Popery and Paganism, and not to be unusual among the better sort of civil people. But let a man or woman (according to Christ's teaching elsewhere) 
x john 8. 31.  continue in his word, and so become his Disciple indeed, and he shall tell me tidings, that these words, Straight is the gate, and narrow is the way, were not spoken for nothing; when he shall find the Flesh, World, and Devil meet in a conspiracy, and practice invisibly against him. 
y Ephes. 6. 12.  We wrestle not (saith the Apostle) against flesh and blood (only or chief) but against Principalities, Powers, rulers of the darkness of this world, against spiritual wickedness in high places. Where he resembleth the life of a Christian to a continual wrestling not only with ourselves and men, (the flesh always lusting against the spirit, and men hating us to the death, for cleaving to God and his truth) but with the devils of hell, by nature, spirits, by situation, in high places over our heads, by condition, principalities, powers, and rulers of this dark and blind world, 
z 1. Pet. 5. 8.  ranging abroad, as Lions, that seek their prey. In regard of all which dangers, the putting on of the whole armour of God is enjoined: that we should not sometime only, when need requireth, as in other wars, but always have it about us, march, and lie in it. As the war admitteth no truce with the enemy, extremely malicious and restless; so no vacation or freedom from arms: which how uncouth it is to flesh and blood, who knoweth not? But to make this point concerning the straight gate and narrow way, more clear we may remember, that there are two things, whereunto the state of Christians is most usually and aptly resembled, whose passages, of all other are most straight and narrow; that is to say, of the birth and death of a man. For with what pain and difficulty we come into the world, and go on't of the world, who is ignorant? Now 
a john. 3. 3, 5.  except a man be borne again, or from above, he cannot enter into the Kingdom of GOD. A new birth and 
b 2 Cor. 5. 17.  creature, is absolutely necessary; again, without dying to sin, and to the world, being 
c Gal. 5. 24.  crucified thereto, by partaking with Christ jesus in his cross and 
d Col. 3. 3. 4.  death, there can be no such new birth. This mortification or dying to sin, and regeneration or living to God, is (to the quick) expressed in our baptism; wherein we are ingraffed into the death, burial, and resurrection of Christ, as 
e Rom. 6. 3, 4  the Apostle teacheth: which cannot be without repentance from dead works, faith in Christ jesus, and a sacrificing of ourselves to God in new obedience. All which necessarily require supernatural striving and streining on our part, and travelling (as it were) in birth, or under the pangs of death. For to begin with repentance, how can that be, without an utter renouncing of all our sins (naturally most sweet and dear to us) without bewailing and confessing of them, out of a broken and contrite spirit, without crucifying (the most grievous manner of killing) 
f Gal. 5. 24.  the flesh, with the affections and lusts of it? Again, what faith in Christ can there be without disclaiming of our own righteousness. civil, hypocritical, legal, that coming naked to him, we may be clothed with his, to rest and rejoice therein merely: to which how hardly the natural man (who would fain be some body) is drawn, all experience teacheth. This is a very hard nut to crack: yet is there a fare harder. For when the performance of God's promise is long delayed, and nothing almost appeareth in the mean season, which seemeth not contrary to it, then with faithful Abraham, 
g Rom. 4. 18.  against hope, to believe in hope, and to 
h Psal. 109. 13.  wait for his counsel: and not rather with the unbelieving Israelites in the wilderness, to flinch, murmur, and limit the holy one of Israel, hoc opus, hic labour, this indeed is to crowd in at the straight gate, and to walk in the narrow way. Summa ars piorum (as it was notably spoken by an ancient Divine) credere inuisibili●, sperare dilata, diligere Deum ostendentemse tanquam hostem, & inimicum, & sic in finem usque perseverare, that is, The art or mystery of the godly is the highest of all other, to believe things invisible, to hope for things delayed, to love God showing himself, not as a father or friend, but as an enemy; and so to persevere even unto the end. Lastly, what sacrificing of ourselves in new obedience can there be, without an utter denial of our sweet selves, of our wit, will, affections, appetites, with whatsoever seemeth excellent in our own eyes, that we may submit ourselves entirely to the most sacred will of Almighty God our heavenly Father, as it is tevealed in his world; to make that alone the man of our counsel, a lantern to our feet, and a light unto our path, not turning to the right hand, or to the left? A man's heart would far more easily be drawn to cloy God with 
i Mic. 6. 6. 7.   offerings, and calves of a year old, to please God (if that would do) with thousands of rams, and with ten thousand rivers of oil, to give his first borne for his transgression, and the fruit of his body for the sin of his sonle. He would build Almshouses, Churches, Colleges (good works indeed) Abbeys, and what not? rather than to humble himself to walk with his God in this new obedience. This is to him too straight a gate and narrow a way: the more are we to strive to it, giving God most high thankes, who, of his rich grace hath given us both a calling, and minds also to stoop to it. To this point of new obedience belongeth that which is terrible of all terribles to flesh and blood, to wit, our passive obedience, which ever must go with the active in some degree or other. 
k Luke 9 23.  Whosoever will be my Disciple (saith our Lord and Master Christ jesus) let him deny himself, and take up his cross (either of passion or compassion) daily, and follow me. And whosoever overcome (woe be unto us if we overcome not) must overcome 
l Reu. 12. 11.  by the blood of the Lamb, by the word of their testimony, and not loving their lives unto death, that is, by faith in Christ's blood, by free and faithful confession of the truth, and by martyrdom if God so appoint. Thus we see how the gate is straight, and the way narrow, and by reason thereof much unknown and unfrequented: but this ought not to discourage the poor Saints, for he that calleth them hereunto, and hath promised not to leave nor forsake them, will so uphold them by his grace, cheer and strengthen them by his holy spirit, from time to time, according to their needs, that they shall find it no vain word, 
m Mat. 11. 30.  My yoke is easy, and my burden light: and 
n 1. joh. 5. 3.  his commandments ate not grievous. In comfort and confidence whereof, as also in the undeceiveable hope of the life and glory which is to be revealed, let us rest, and so proceed.  
Our Lord Christ, having thus instructed us concerning the parts of righteousness, piety, charity, and mortification, before he cometh to the conclusion of this notable sermon, giveth us warning of three extreme dangers, to be put out of the straight gate and narrow way, before commended to us; the first is from 
o From Ver. 15 to 21.  false Prophets; the second is from 
p Whereof v. 21  a glorious profession and seeming zeal; the third is 
q Whereof v. 22, 23.  from eminency of gifts and prerogatives. Concerning false Prophets, first he giveth us an earnest caveat against them, Beware of false Prophets: secondly, he showeth the dangerousness of them, they come in sheep's clothing, but inwardly they are ravening wolves: thirdly he directeth to their fruits, to know them by; 
r Verse 16.  ye shall know them by their fruits, etc. By false Prophets he understandeth not only such as pretended to foretell things to come, and by lying fignes and wonders would seem to countenance such predictions, prophecies, or any false doctrine whatsoever; wherewith the people of God were tried, before Christ's coming in the flesh (as 
s Deut. 13. 2 & 18, 22.  Moses gave warning,) and should also be tried after his a●cension into heaven, Mat. 24. 24. but he understandeth generally all false and corrupt teachers that should rise up from time to time, who under pretence of reducing, should seduce the people; for converting should subvert both them and the straight ways of God; instead of building up should destroy many by their pestiferous doctrine, application, examples tending either to heresy or carnal liberty, and so carrying amain from the straight gate and narrow way, whereunto he calleth. Such as (not long after) were the Nicolaitans, who for their filthy lusts and lucre's sake (Balaam-like) taught things that they ought not; as to eat meat sacrificed to Idols, and to commit fornication: against whom, as also against their favourers, Christ threatneth 
t Reve. 2. 16.  to fight with the sword of his mouth, even his most holy and sacred word. In which he is a precedent to us, to beware of false Prophets, and to withstand them in like manner, and fight against them with the same sword: which yet is to be done with some distinction. As for the leaven of the pharisees and Sadduces, which is false doctrine, we m 〈…〉 have nothing at all to do with it, but with the sword of Christ's mouth beat back both their erroneous expositions of the holy Sctiptures and impious traditions, set up by them above the word of God.  
But especially, and with the uttermost detestation, that Sword is to be unsheathed against their damnable Heresies, as that of the Sadduces, denying the Resurrection; of the Papists, urging justification by Works, Image and Breadworshinpping, setting the authority of the Church above the holy Scriptures, maintaining that a man is able to keep the whole Law of God in regard of any mortal sin, and such like abominations. Hear, if any where, that caution of the Apostle taketh place, 
u 2. Joh. v. 10.  If any (be he Sadduce, jesuite, Seminary Priest, or whatsoever) come, and bring such Doctrine, receive him not into your house, neither bid him God-speed. Deal in this case, as Eve should have dealt with the Serpent; break away from them, have nothing at all to do with them, except you have a special calling thereto. But for the 
x Luke 12. 1.  leaven of the Scribes and pharisees, which is hypocrisy, when 
y Mat. 23. 3.  they say; and do not, or apply the general truths, which they teach, to their own ends, which tend to carnal liberty any way, making the wicked glad, and the godly, sad, in this case of Hypocrisy, while they preach the Truth, and hold them thereto, in all the fundamental points of Religion, at the least, that Golden Rule is to be followed. 
z Mat. 23. 2, 3, 5  The Scribes and pharisees sit in Moses seat: all therefore whatsoever they bid you observe, that observe and do, but after their works do ye not, for they say, and do not: all their works they do to be seen of men: when we meet with such Teachers, we stand bound to follow their Doctrine, and let their hypocrisy go. And remember, that here, above all, is need of much watchfulness and Prayer: for as the Devil is ever to be taken heed off, but then especially, 
a Mar. 1. 24 Act. 16. 17.  when he speaketh some truth: so his Ministers, and Agents are ever to be taken heed of, but then especially▪ when they come with the truth in their mouths. It requir●● a great deal of grace, hearing them ordinarily, to be able to look or go neither to the right hand, nor to the left, but to cleave at all times to the truth which they bring. The dangerousness of them (which is the second point) is greater, then can be imagined, because they come in sheep's clothing, they 
b Luk. 16. 15  justify themselves before men, by setting a fair outside, not only of profound knowledge, and most glorious titles 
c 2. Cor. 11. 13▪ 14, 15.  transforming themselves (through Satan's art) into the Apostles of CHRIST, and Ministers of righteousness; but of sanctimony also, through much exercise of the holy Scriptures, long Prayers, and very devout in appearance. Add hereunto frequent fasting, plenty of Alms, fervency of zeal, (in that they, like the ancient pharisees, stick not to compass Land and Sea, to make one of their profession (pretended Charity towards their hearers, for whose sake, their blood should not be dear unto them, (as they bear them in hand) undaunted courage and resolution (as we see in the Seminary Priests, jesuits, and other Heretics) to lay down their lives for their heretical Assertions, strange Simplicity, Humility, and Mortification in show, according to that of the Apostle, 
d Col. 2. 23.  Who make indeed a show of wisdom in voluntary Religion and humbleness of mind, and in not sparing the body, neither have they it in any estimation to satisfy the flesh. Besides the Lure or Charm rather, 
e Rom. 16. 17, 18.  of good words, and fair speeches, whereby the causers of division and offences, contrary to sound Doctrine, serving not the Lord Christ, but their own bellies, deceive the hearts of the simple: To be short, there is no virtue to be found among the Saints of God in truth, which they will not express to the very life of it in hypocrisy. So that a man had need to have his wits about him, not natural, (which affordeth no help, but hindrance rather in this case) but spiritual, whereby we may be able 
f joh. 4. 1, 2.  not to believe every spirit, but try the spirits, whether they be of GOD, for many false Prophets are gone out into the World. This, of necessity, requireth much watchfulness at all times, much Prayer to God, not only for wise and faithful, and against corrupt and hypocritical Guide●, or Teachers, but for the spirit of discerning, and for ability to judge: and to that end, with the wise and noble Beraeans 
g Act. 17. 11  receiving the Word with all readiness of mind, to search the Scriptures daily, whether those things be so, as we are taught. This of necessity, requireth much hearing, reading, reading, meditation, conference in all humility, fear, and reverence, an holy consociation with the Saints also, left, as stragglers ftom the Camp of Israel, we be surprised by the 
h Deut. 25. 18.  Amalekitish jesuites, Seminaries, Arminians, lose and dissolute Pastors and Teachers. This, of necessity, requireth a special care in every one of us, to be well grounded ourselves, and to see our Families and Charges, (so much as in us is) to be well grounded in the principal and fundamental points of our most holy Religion, by the public and private exercise of Catechising. For as an house, having a good foundation, saveth itself from winds and storms; contrariwise, for want of such a foundation, is ruinated: so falleth it out in Christianity; a man well grounded and founded in Religion, saveth himself from all Impostors, and Seducers, whereas others are cartied about with every wind of Doctrine. Lastly, and above all, this, of necessity, requireth that we should beware of that most fearful and regnant sin, which we may call Epidemical, as overspreading all (some few excepted) fare and here; which the Apostle maketh the breeder and bringer forth of this deadly plague by false Prophets, 
i 2. Thes. 2. 10.  Because men receive not the love of truth, that they might be saved, GOD shall send them strong delusion, that they should believe lies: that they all might be damned, who believed not the truth, but had pleasure in unrighteousness; so he calleth whatsoever is embraced instead of the truth, or Gospel, bear it never so great a show in the World. This not receiving of the love of the truth, but pleasuring in unrighteousness, is the very cause, why God at this day giveth up so many to be seduced by false Prophets, Popish, and others. Wherefore, not the profession only, but love and delight in the truth, with all due expressions of it, is to be looked, and laboured after, infinitely more, than we would do for our life itself, if it were any way hazardous. The rather, because false Prophets, whatsoever they appear outwardly, yet indeed they are ravening Wolves, if not in intent, (which they are commonly) yet in event. All they that fall into their hands, shall be sure to find them such, at the long run, when it shall be too late to say, Had I witted.  
In the third place 
k Verse 16. 17.  he directeth to the fruits, whereby they are to be known, Ye shall know them by their fruits, which he illustrateth by a similitude drawn from trees, Do men gather grapes of thorns, or figs of thistles? So every good tree bringeth forth good fruit, and a corrupt tree, etc. These fruits, which Christ here directeth us unto, may (as I take it) be drawn to three heads; first, their Doctrine; secondly, their life and conversation; thirdly, their scope, aim, or end: as the Apostle, among other things, mainly appealeth to to these three, approving himself thereby to Timothy's conscience, that he was an uncorrupt Teacher, Thou hast fully known my doctrine, manner of living, purpose, or aim; to which three heads may other virtues, there annexed, be reduced. And hereby may every Teacher try himself, and every hearer discern his Teacher; first, whether his doctrine (at the least, in the fundamentals) be agreeable to the holy Scriptures, that he both can, and doth bring Scriptum est, It is thus written, for it: and concerning any other matter, that is not of the foundation or essence of Religion, but appertaineth to order and decency, that there be no Scripture against it. Secondly, whether his life be consonant to his Doctrine habitually, or in a settled course: for there are none so lose, but that they stumble upon some good words and actions sometimes; and there are none so perfect, but that they labour of some frailties, and tread their foot awry sometimes. Thirdly, whether his aims and ends be holy, as his Doctrine and life seem to be. Now they are to be judged holy, when, in the judgement of Charity (which believeth all things, hopeth all things) we cannot perceive that his own pleasure, profit or glory, or the pleasing or displeasing of other men in any thing, is so much looked after, as 
l 1. Pet 4. 11. john 7. 18. Phil. 3. 19  that God in all things, may be glorified in Christ jesus. Contrariwise, it is many times found in experience, that some Teachers howsoever they preach general truths, and lead peradventure a civil life, free from scandal, yet do so distaste the power of Religion (without which what denial of ourselves can there be?) and are so fallen out with zeal, that they turn the edge of their Doctrine against all such as are not of the Laodicean temper. When the Lords fences and pales are thus broken down, and all laid common, that every one should be alike, and no one more strict than other, but all to live in a kind of carnal good fellowship, and worldly jollity, what becometh (I pray you) of the straight gate and narrow way, before so earnestly commended and commanded unto us? Questionless, either our Lord Christ was mistaken, when he added, and few find it, meaning the straight gate and narrow way: or else are they all mistaken, who imagine that all or the most part find it.  
The similitude followeth drawn from trees, 
m Verse 17.  Do men gather grapes of thorns, and figs of thistles? even so every good tree bringeth forth good fruit, but a corrupt tree bring●th forth evil fruit. A good tree cannot bring forth evil frnit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit, is hewed down and cast into the fire: wherefore by their fruits you shall know them. The effect and purport of all is this; As a good tree bringeth forth good fruit, and cannot bring forth evil, and an evil tree bringeth forth evil fruit, and cannot bring forth good: so a true Prophet teacheth wholesome doctrine, leadeth a life answerable, and propoundeth none other end then to serve and glorify God, and to win others to the love and obedience of the truth, and can do none otherwise habitually (whatsoever befall him through infirmity) because the holy Ghost is his teacher, quickener, and as it were the sap of the tree. Contrariwise, a false Prophet (like a corrupt tree) bringeth forth the fruit of false doctrine, leadeth a scandalous, or (at the best) but a civil life, and would fain have all others as bad as himself. Neither can he do otherwise habitually (howsoever at a start he may seem to do prettily well) standing, as he doth, in the state of corrupt nature, under the power of Satan, the Prince of this world. And as every tree that beareth not good fruit, is at the length hewn down and cast into the fire: so all corrupt teachers with their Disciples and followers, shall in fine, be cut off, and cast into hell fire.  
The Evangelist Luke 
n Luk. 6. 43. 44.  extendeth this not only to all Ministers, but to all persons in general, as also we find it, Mat. 3. 10. and 12. 33. From whence in brief arise these doctrines necessarily to be considered of every one; first, that it is impossible for a man not borne again, to do any good and acceptable work: for till a man be accepted himself, his work cannot. The 
o Genes. 4. 4.  Lord had respect to Abel, and then to his offering, but unto Cain, and unto his offering he had no respect. 
p Mat. 12. 33.  Either make the tree good (only regeneration, or the new birth doth that) and his frnit good: or make the tree evil, and his fruit evil; the fruit must needs be as the tree is. Nothing therefore is done in the business of religion, until a man in deed and in truth become a new creature: or as our Lord Christ phraseth it, 
q john 3 5.  until he be borne again, or from above, of water and the holy Ghost; that is, until the holy Ghost have renewed and restored him to the favour and Image of God, through the ministry of the Gospel, 
r Luke 3. 3.  preaching the baptism of repentance for the remission of sins. The second doctrine is, that universal righteousness (or walking 
s Luke 1. 6.  with Zacbarie and Elizabeth, in all the commandments and ordinanees of the Lord blameless) doth of necessity proceed from all that are so regenerate. It is here set down as a ruled case, That every good tree bringeth forth good fruit, and cannot bring forth evil habitually, or in a settled course, as hath been said: they are, and must 
t Mat. 5. 48.  be perfect, as their heavenly father is perfect, as we have heard The third doctrine also is as true, as it is terrible to all hypocrites and worldlings, that utter rejection from the face of God, and hell fire itself, are the certain reward of an unfruitful life, though it be not tainted with gross sins. The fruitless tree is sentenced to be cut down, 
u Mat. 25. 30  the unprofitable servant to be cast into utter darkness: and in the last day, it shall be said, I was hungry, and you fed me not, naked, and you clothed me not, sick, and in prison, and you visited me not, etc. Wherefore, go ye cursed into everlasting fire, prepared for the devil and his angels: and none excuse will serve their turn. The fourth and last doctrine is, that which ought to awaken every man to live righteously and fruitfully, viz. that every one is to be judged not by his words, or profession, but by the evidence of his works, and that not only at the last day, but even in present; for so he saith, 
x Verse 20. so Cap. 12. 33.  Ye shall know them by their fruits: in which respect, a man is truly said to be justified or condemned by his works declaratively. Wherefore (as the Apostle writeth) 
y 'tis 3 14.  Let ours also learn to show forth good works for necessary uses. But of this more followeth to be spoken upon the next verse wherein is contained the second danger of being withheld or carried from the straight gate and narrow way: and that is by a glorious profession and seeming zeal, in these words, 
z Verse 20  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth ehe will of my father which is in heaven. As there is extreme danger from false Prophets, so except we look well about us, there is no less danger (if not much more) from our own selves, through the deceitfulness of our evil hearts. For it is possible (and too too frequent in use) for men to live under wise and faithful teachers, and to hear from them the pure word of God, with out mixture of false doctrine, or hypocrisy, to receive it also gladly, to believe jesus Christ to be the only begotten Son of God, the promised Messiah, to profess him to be their one and only Saviour, to call upon him, not with a single Lord, but with Lord, Lord, that is, affectionately and zealously in appearance, to do, yea and to suffer many things gladly, being at a point with 
a Mat. 8. 19  the Scribe to follow Christ, whithersoever he goeth, and in regard of these and such like matters, to think themselves as good as in heaven already; and yet for all that to come short of the goal, which is the prize of the high calling of God: because these glorious shows are without the substance and power of godliness, wherein the Kingdom of God consisteth, and not in word, profession, or any external thing. This is that which Christ here calleth the doing of the will of his father which is in heaven; which may then truly be said to be done, when the doctrine which we hear out of his holy word, is on our parts received, and 
b Heb. 4. 2.  mixed with faith unfeigned; when daily and deep repentance for our daily transgressions followeth it, & to that end, we narrowly 
c Psal. 119. 59 Lam. 3. 40.  search our own hearts and ways that we may the more effectually turn unto God, in obedience to all his commandments and ordinances; when there is to be found in us a perpetual striving and straining, that we may not 
e Rom. 8. 13.  live after the flesh, but mortify the deeds of the body by the spirit; when our special combating is against our special sins and corruptions, either by custom, complexion, or calling, and herein chiefly against hypocrisy, desiring from the heart▪ even before God, to be righteous in every thing, rather than to seem so; making it our ambition and covetousness, not to please men, and to grow great in the world, or in common graces of the spirit: but to please the all-seeing eyes of God, and to grow rich in saving graces, in faith, hope, charity, patience, humility, meekness, temperance, heavenly-mindedness, to be plentiful in good works, laying up foot ourselves treasures in heaven, ever suing and saying with David, 
f Psal. 4. 6.  Lord lift up the light of thy countenance upon us: when we apply and settle our hearts 
g 1. Thes. 5. 17, 18.  to pray without ceasing, and watch thereunto; In every thing to give thankes also, because this is the will of GOD in Christ jesus concerning us. Lastly, to let pass all other particulars, when in the point of charity, our faithful and constant endeavour is to love our neighbours, yea even our very enemies, not only as ourselves, which is the righteousness of the law, but even above ourselves, being ready according to the will of God, to sacrifice not our goods only, but our very lives also, for their behoof, which is the righteousness of the Gospel: whereof Christ our Saviour is both the author, and pattern or precedent; who loved us, his enemies above himself, and laid down his life for us, 
h 1. joh. 3. 16, and 2. 6. Phil. 2. 5, etc.  whose example is often set before us for imitation. To this doing of the sacred will of our heavenly father we stand bound (as we may and aught to remember) by our baptism; wherein our renouncing of the flesh, world, and devil, our faith in Christ, and our new obedience according to the tenor of the Law and of the Gospel, was restipulated and vowed on our parts in the presence of God, Angels, and Men. The performance whereof in truth, though in much weakness, is the doing of the will of God, and the certain and infallible way to the Kingdom of heaven: the contrary leadeth to perdition, which perdition will prove so much the more sore and grievous, as the sin of receiving so inestimable a grace of God in vain is heinous.  
In the third and last place he forewarneth of the great danger of presumption and carnal security, through eminency of gifts and Prerogatives, which might and would occasion many to be less careful to enter in at the straight gate, and to walk in the narrow way, as fancying themselves to be in fare better estate than many others, by reason of their very extraordinary graces and operations, as to prophesy in his name, that is, to interpret the holy Scripture, and to preach the Gospel by revelation from heaven, at his appointment: and through his spirit, and in his name, by his power and authority, or through calling upon his name, (ae we see, Act. 19 13.) to cast out devils from such as were possessed, and by his name, 
i Act. 3. 16.  by faith in his name, to do many wonderful works or miracles, while it pleased God at the beginning, in such manner 
k joel. 2. 28.  to pour out his spirit upon all flesh, for the gracing of the Gospel, and gathering together of the Saints from among the jews and Gentiles. And there is the more danger herein, because it would be the case of many living under the Gospel, and famous also, not only for Lord, Lord, which theyin like manner should have in their mouths, making show of no small forwardness; but for those their special endowments before mentioned, for the good of the Church, though to their own great cost, 
l Verse 22.  Many shall say unto me in that day, Lord, have we not prophesied, & c? The wide gate and broad way (as we heard before) is the hardlier to be shunned, because many walk in it. Examples move much, especially tending to liberty and looseness of life; but above all, the examples of men notable for their great gifts, labours, and miraculous operations, being also many in number. What is more ready with diverse, then to think and speak also? if such worthy persons miscarry, what will become of us, who have not the tithe of their graces? what will become of many thousands of inferiors rank?  
But our Lord Christ readeth us a Lecture here worthy and necessary to be learned of all that look to be saved; not to live by examples, but by Rules, even the infallible Rules of the holy Scriptures, let the examples be what they will, excepting that of Christ jesus. The blessed Apostle will have us 
m 2. Cor. 21. 1.  followers of him, as he is of Christ jesus, and none otherwise. And in his striving after perfection with all his might, he exhorteth the Philippians; and all others, 
n Phil. 3. 17, 18  to be followers together of him, and make them which walk so, as they have him for an example. For many walk (as he then complained, and the Church in all ages may) as the enemies of the Cross of Christ (what face soever they set on it) whose end is destruction, whose God is their belly, and whose glory is their shame, and who mind earthly things. Wherefore it lieth us in hand, to hold on our way (even the narrow way) as they that 
o Phil. 3. 20.  have their conversation, or Burgeship, in Heaven; resolving with ourselves, that how many soever they be, that walk otherwise, whatsoever their calling, profession, gifts, and operations be, howsoever they be applauded and magnified of men (as false Prophets, Timeservers, and mealy-mouthed Preachers have been before them) and whatsoever apparent Reasons they use, to beat us from the straight gate, and narrow way, yet, through God's grace. according to Christ's bidding, and the Prophet jeremies' exhortation, we will 
p jer. 6. 16.  stand in the ways, and see, and ask for the old paths, where is the good way, and walk therein, that so indeed we may find rest for our souls. And know we, that that old and good way is plainly chalked out by our Lord Christ, in this Sermon upon the Mount.  
All they that are careful to walk according to these Rules, may know themselves assuredly to be in it: but contrariwise, they that complain of them to be over strict, or are ready to say, It were well indeed, if we could do them, but where is the man, who can? and so will needs be dispensed withal for the whole, or, at the least, for some part; let such set their hearts at rest, they have no part nor fellowship in this business. Whosoever is in the narrow way, they are in the broad, and whosoever cometh to life, they are in the highway, that leadeth to destruction. And their corrupt Teachers, what eminenceie of gifts soever they have, shall do them no good, but perish with them everlastingly at the last day; when Christ, the judge, shall solemnly 
q Veese 23.  profess unto these great Masters, extraordinarily gifted, and officiating accordingly, much more to ordinary Teachers, I never knew you, or approved of you for mine own, no more than I did of judas (whom otherwise I knew from the beginning to be a Reprobate) hitherto, ye have holden a kind of communion with me, in my Kingdom of grace, and I have made use of your persons and gifts, for the conversion and edification of others: but now depart ye, and be ye separated for ever from all fruition of my Kingdom of glory. Take your parts among Hypocrites, your associates, according to your demerits, in the Lake that burneth with fire and brimstone. For howsover you made a profession of godliness, and employed my gifts and graces to serve your own ends, that you might seem somebody in my Church: yet in your hearts and practice also (open, or secret) you were workers of iniquity; turning yourselves into the courses of this sinful World, balking and beating down the straight ways of the Lord, and causing all others to do the like, so much as in you was. But letting them alone, and leaving them to their Lord and judge; be it spoken to all that are indeed Religious, and, with full purpose of heart, cleave unto the Lord, how straight and narrow soever the gate and way be, as the Apostle spoke to his Scholar Timothy, 
r 1. Tim. 6. 11, 12.  Thou, O man of GOD, flee these things (meaning the inordinate love, and pursuit of worldly wealth) and follow after righteousness, godliness, faith, love, patience, meekness, fight the good fight of faith, lay hold on eternal life. And as in the same Epistle 
s Ibid. 4. 8.  he opposeth godliness to all bodily exercises, avouching that it is profitable for all things, (which nothing in the World is beside) so may and ought it to be opposed to all excellency of gifts, ministrations and operations; knowing that without godliness (which comprehendeth the awful fear and love of God, proceeding from faith, and causing a dutiful observation of all his Commandments) without this godliness, I say, all common graces of the Spirit, as Prophesy, casting out Devils, miraculous operations, strange languages, deepness of learning, and knowledge, eloquence, to be able 
t 1. Cor. 13. 1.  to speak with the tongues of men and Angels, the greatest largeness of Alms also, or any other thing of the like nature, are of none esteem with God, yea, tend rather to the heavier condemnation of all them, in whom they are found. But godliness either without, or with these, hath the undeceiveable promises of this life, and that which is to come. One dram of it is of more worth, and will stand us in more steed at the last day, than many talents of knowledge, that puffeth up, and of other endowments of the Holy Ghost, so highly prized (and not unworthily) among men.  
Wherefore to conclude this passage, as all the rest; I humbly entreat all good people, to take Christ's yoke upon them, and to hold on constantly in the narrow way, what sloughs, and rubs soever they meet withal; Heaven will pay for all, and in the mean season, God, that cannot lie, hath promised not to leave nor forsake them. Give no way either to the enchantments of false Prophets, or to any vain opinion or show of zeal, without the substance and truth of it (beware of overweening) or to any conceit of your own, or other men's worth, by reason of ordinary or extraordinary great gifts. Whatsoever is not godliness, as Faith, Hope, Charity, Zeal, Humility, Meekness, Temperance, Patience, Watchfulness, Heavenly mindedness, use it so far forth, as God appointeth it for use, and labour ever to make the best use of the best graces, and Ordinances of God, but rest not therein. Rest only in those gifts and works, (make them the sole matter of your rejoicing) which make an assured way for you into your heavenly country, and will shine as Pearls, in your heavenly Crown. I say again, forget not to follow ever, and earnestly such 
u Reuel. 14. 13.  works, as will follow you at the hour of death, and grace you at the Day of judgement; beside, that will comfort you also in the evil day, even while you are in your journey. The God of peace and Father of all consolation, guide and uphold us in the ways of peace, evermore, with all that call upon his Name in truth.  
Amen, Amen.   
FINIS.