Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERS. 3. Blessed are the poore in Spirit, [Vers. 3] for theirs is the kingdome of heaven.

Blessed.] There are three parts of this Ser∣mon [Sect. 1] preached by our Saviour upon the Mount, the first whereof is the Preparation, layd downe in the two first verses of this Chapter: the se∣cond is the Sermon it selfe, beginning at this verse, and continuing unto the Chapter 7. vers. 28. The third is the Conclusion in that 28. vers.

This Sermon doth either

• Prepare the Apostles; and that
  • By comforting them, Chap. 5. vers. 11.12.
  • By counselling and advising of them, chap 5. vers. 13.
• Teach the Prophets what is to be
  • Known, to wit, two things,
    • First, true happinesse, wherein
      • First generally, he recites 8 severall beatitudes.
      • Secondly, particularly he applies the 8^th to his A∣postles, vers. 11.
    • Secondly, the exposition of the Law, wherein
      • First, he speaks of the Interpreters there∣of, the Ministers, vers. 13. &c.
      • Secondly, of the interpretation thereof, vers. 17. &c.
  • Done, viz. holinesse of life, where he re∣moves the Remoraes and that both in
    • The sixt chapter, wherein he names,
      • Hypocrisie, vers. 1. &c.
      • Care of this world, chap. 6. vers. 19. &c.
    • The seventh chapter, wherein hee takes away many and sundry impediments, vers. 1. &c.

Blessed.] The Fathersl 1.1 and Schoole-men much addicted, and the latter too much doating upon the number of seven, doe observe onely se∣ven beatitudes mentioned in this chapter, to wit

• 1. Povertie of Spirit, vers. 3.
• 2. Meeknesse and Humilitie, vers. 5.
• 3. Mourning, vers. 4.
• 4. Hungring and thirsting after Righte∣ousnesse vers. 6.
• 5. Mercifulnesse, vers. 7.
• 6. Puritie of Heart, vers. 8.
• 7. Peace-makers, vers. 9.

[Quest. 1] Admitting of these seven beatitudes, how may wee apply it with any benefite unto our selves?

[Answ. 1] First, these seven-fold blessings may be fitted, squared, and applied unto the seven ages of man: which are these, I. Infantia, Infancie, which is from the birth untill the age of seven yeares old. II. Pueritia, Childhood, from seven to four∣teene. III. Adolescentia, Adolescencie, from fourteen to twenty eight. IV. Inventus, Youth, from twentie eight to fourtie. V. Virilitas, Strength, from fourtie to fiftie sixe. VI. Veneranda Senectus, reverend old age, from about fiftie sixe to seventie. VII. Decrepita Senectus, Decrepit, and much decayed old age; from se∣ventie to death.

First, mans first age is Infancie; this must bee regulated by the first beatitude, Povertie of Spi∣rit, wee must be like Infants, who are humble and lowly, or we cannot come to heaven.

The second age is Childhood: this must bee ordered by Meeknesse and gentlenesse; not obsti∣nacie, perversnesse, & stubbornnesse: that is, we must be of humble & lowly spirits towards men, and meeke and gentle towards God, willing to bee taught and instructed, and directed by him in all things, not opposing his will in any thing.

The third age is Adolescencie; and is to be cur∣bed by Mourning, and godly sorrow: this age is subject to many temptations, both of the Flesh, Divell, and World; and therefore humiliation and compunction of heart are good guides for this age to follow, to beat the body, and bring it into subjection, is a necessary worke, and need∣full (although a very hard one for that age) and shall be rewarded with Blessednesse.

The fourth age is Youth, which is prone to covetousnesse, and the profits and preferments of the world, longing for, and labouring after them too much. And therefore it should rather be directed by a hungry and thirsty desire of righ∣teousnesse, the fourth Beatitude.

The fifth age is Strength, or the perfection of a man; at which a mans strength beginnes to decline: this must bee moderated by the fifth Beatitude, Mercie, charitie, liberalitie, hospita∣litie, and the like.

The sixt age is Venerable old age, this is princi∣pally to bee squared by Puritie of heart; old men must labour that their hearts may bee free from all fraud, or love of sinne, and filled with holy thoughts, and meditations, and longing desires of their journeyes endm 1.2.

The seventh is Decrepit old Age: in which a

man must studie Peace and Patience.

[Answ. 2] Secondly, these seven Beatitudes may be squa∣red and fitly applied to the seven Ages of the World: viz.

The first age fell by pride, and therefore wee must learne to be poore in spirit.

The second age fell by the height of Nimrods ambition, who would have built Babell: and therefore we must learne, and labour to bee meeke and humble.

The third age fell, because they would not suffer adversitie and want in the wildernesse, pa∣tiently and contentedly; but placed their hap∣pinesse in earthly things: and therefore wee should esteeme this world a vale of miserie, and not grieve for any temporall thing, we lack here∣in, but rather mourne, that wee our selves are so long herein; being separated from the full frui∣tion of our Christ, so long as wee are present in the body; because blessed are they that thus mourne.

The fourth age was ruined, because righte∣ousnesse was contemned, and equitie trampled under feet; and therefore wee must hunger and thirst after righteousnesse: for so wee shall bee blessed.

The fift age perished through crueltie, mur∣der, bloodshed, and discord, as we may see in the Maccabees; and therefore we must learne to be mercifull, and so we shall finde mercie, and not perish.

The sixt age brought forth Christ, who was a Lambe without spot: teaching us to endeavour, as the fellow members of Christ, to bee pure and cleane in heart, soule and spirit.

The seventh age hitherto hath been, and shall bee full of warres, broyles, and seditious strifes; and therefore if in this age wee desire to bee blessed, we must be keepers, lovers, and makers of peacen 1.3.

Which is the first blessednesse pronounced by our Saviour?

This in this verse, to wit, Povertie in Spirit. [Quest. 2]

What is considerable, [Answ.] or observable in this Beatitude? [Quest. 3]

[Answ.] Two things, to wit,

• The Proposition, wherein are three circumstances, viz.
  • Quid, what is promised? Blessednesse.
  • Qui, Who are blessed? The poore.
  • Quatenus, What poore? In Spirit.
• The reason, because theirs is the kingdome of heaven, to wit, both the kingdome of
  • Grace, the preaching of the Gospell,
  • Glory, eternall life.

[Quest. 4] Why doth our Saviour begin here: that is, why doth he begin his Sermon with the Beati∣tudes, and with the beatitude of Povertie of spirit?

[Answ. 1] First, this Christ did in regard of his Disci∣ples, who being shortly to be tried, and afflicted, and scorned, must be corroborated by this con∣solation.

[Answ. 2] Secondly, this was done in regard of all the people present: all love, and desire happinesse: and therefore our Saviour herewith beginnes, that his doctrine and Sermon might be the bet∣ter liked, and more gratefully accepted of all.

[Answ. 3] Thirdly, because all men almost erre in this subject, some placing felicitie in one thing, some in another, all misplacing it; our Saviour there∣fore doth here correct all the vulgar errours, shewing truely, wherein true happinesse doth consist.

[Answ. 4] Fourthly, Christ beginnes this Sermon with the Beatitudes, because the end of his preaching is to bring us to felicitie, and true blessednesse.

[Quest. 5] Why doth not our Saviour rather command us to be poore in Spirit, and to mourne, and bee meeke, and mercifull, and peace-makers, &c. than thus onely to pronounce such blessed and happy?

[Answ. 1] First, because it is a certaine exclamation; or a more emphaticall phrase: our Saviour by pro∣nouncing the poore in spirit to be blessed, doth intimate the excellencie of this vertue of poverty of spirit.

[Answ. 2] Secondly, because the vulgar errour of felicity and infelicitie, blessednesse and misery, is the chiefest let and impediment unto faith: our Sa∣viour therefore, that hee may take it out of the way, doth in these beatitudes, shew these two things: First, that Blessednes doth not cōsist in the plenty, fulnesse, and abundant fruition of peace, or temporal possessions. Secondly, that afflictions doe not hinder a man from being truely happy. The scope therefore of our Saviour here, is, to teach us what is true happinesse, and wherein it consists.

What is true happinesse according to Christs [Quest. 6] doctrine and meaning, and how did the Anci∣ents erre herein?

First, the Philosophers erred heavens breadth [Answ. 1] from Christs opinion concerning true happines: for first, some of them placed it in pleasure; thus the Epicures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Xenophon sayes. Secondly (for I will but name these, ha∣ving to speake of them more largely elswhere) someo 1.4 place it in riches. Thirdly, somep 1.5 in ho∣nours. Fourthly, some in Fame, credit, and re∣putation; thus Pindarus sayth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have a good name, or to heare others report well of us, is a great happinesse. Fifthly, someq 1.6 place it in vertue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or vertuous qualitie: honestum judico foelicem,r 1.7 in∣justum miserum. I count the honest man an hap∣py man, and him that is dishonest, truely mise∣rable, sayd Platos 1.8: and againe, Foelices possessione justitia & temperantia, infalices miseriae: he whose heart abounds, and life shewes forth the workes of righteousnesse and equitie, and temperance, is a happy man; but he is wretched, whose in∣ward man is overflowen with the gall of bitter∣nesse and hatred. Sixtly, Aristotle addes,t 1.9 that blisse consists in a perfect life. Seventhly, wee might adde, that it consists in a faithfull and re∣ligious purpose: Mihi adharere Deo, bonum est, sayd oneu 1.10, my happinesse is to sticke close to the obedience of God.

Secondly, true felicity, is something more then all these, for it is Praemium virtutis, ergo [Answ. 2] virtute majorv 1.11, the reward of vertue, and there∣fore more then vertue it selfe? Yea it is bonum ex omnibus bonis compositumw 1.12, a good, compoun∣ded out of every good thing; or the quintessense of all things that are good: it is Reditus unius∣cujusque rei, ad principiax 1.13, the returning of a thing unto his proper object, from which it hath been separated, and therefore it is conjunctio cum Deoy 1.14, an union and communion with the Lord of our life, and the God of our hope.

[Answ. 3] Thirdly, true happinesse is threefold, first, it consists, in fortunis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the externall good things of this life: This felicity is neither promised unto the faithfull, nor denyed: and hence it is, that wee see some of Gods children a∣bound in all temporall blessings, as did Salomon; some want many necessary things, as did Laza∣rus. Secondly, it consists, In mente 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the endowments of the mind and inward man, and this happinesse is twofold, to wit, either first, Philosophicall, consisting in an ample mea∣sure of wisedome, knowledge, learning, and the like: Or, Secondly, Thelogicall, consisting in the knowledge of God, and the Crosse of Christ, the former of these two is given but to few (not many wise according to the flesh being calledz 1.15) but this latter is promised and given unto all the children of God in some measure: This is life e∣ternall (saith Christ) to know thee, and him whom thou hast senta 1.16, and therefore the Lord will so enlighten the understanding of his children, that they shall have a tast of this saving knowledge. Paul tels us for our imitation, that hee desires to know nothing save Christ and him crucifiedb 1.17; and certainely those for whom Christ efficaciously dyed, shall bee in time made partakers of this knowledge.

Thirdly, the last and most perfect happinesse, consists in aeternitate vitae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in eternall life and glory, and this is the happinesse which is pronounced and promised in all these 9. verses. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, belong unto this life, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto the life to come, and as the second exceeds and excels the first, so the third the second: for there are three sorts of men, in the world. First, Terreni, meer earth wormes, giving themselves wholly up unto pleasures, and the profits of the world. Secondly, Caelestes, who are more refined, their mindes being more sub∣lime, seeking after learning, literature, and know∣ledge.

Thirdly, Divini, whose studies, desires, and en∣deavours, are after piety, purity, and integrity of life; and these are truely the happy men; they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blessed, either from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to rejoyce and be exceeding gladc 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉d 1.19, because they are no more sub∣ject either to misfortune, fate, danger, distresse, or death, and this happinesse Christ brings those [Sect. 2] unto, who are poore in Spirit

[Quest. 1] §. 2. Are the poore.] Why doth not our Saviour say, Blessed are the righteous, and those that feare the Lord, but blessed are the poore?

[Answ. 1] This hee did first, that hee might correct the errour of those, who placed Felicity in Riches.

Secondly, to teach us that the poore are nearer [Answ. 2] to happinesse and blessednesse then the rich: God hath chosen (saith Saint Iames) the poore of this world, to be heires of his Kingdomee 1.20.

It will be here objected, [Object.] Christ speakes not in this place of poverty, but of humility onely.

First, it appeares plainely by Saint Luke, that [Answ. 1] the poore are here meant: for Luke 6.20. Christ saith to his Apostles, Blessed are ye poore: and on the contrary, vers. 24. he saith, Woe unto you, that are rich.

Secondly, our Saviour here blesseth the poore, [Answ. 2] that the people might learne not to contemne and despise the poore Apostles (Chrysost. de va∣rijs loc.)

Thirdly, Christ pronounceth the poore bles∣sed, [Answ. 3] that his Disciples might bee encouraged the better to endure and undergoe poverty, and thus it evidently appeares, that our Saviour speakes not here onely of humility, but also of po∣verty.

Wherein ar the poore more happy then the [Quest. 2] rich?

They want the temptations and tryalls, [Answ.] and impediments which rich men frequently meete withall, and are incident unto; the way to hea∣ven is much straighter and sharper to a rich man then to the poore, and therfore the poore is more happy then the rich: As for example.

First, those that abound in the wealth of this world, are much more prone to the love of the world, then those that are deprived of that afflu∣ence: Mel qui non gustavit, nescit, he that never tasted honey, knowes not how sweet it is; and hee that never tasted of the sugred baites of the world, cannot so love them, as they doe, who are bewitched with them.

Secondly, poore Lazarus is free from that heart-breaking care of getting, keeping, spending, and leaving of riches; which rich Dives growes leane and old withall; cura facit canos, for this care makes the head quickly gray. Thirdly, the Rich Man is tempted in the acquiring of riches (which so insatiably he desires) unto deceit, and theft, and lying, and perjury, and oppression, &c. All which temptations, the poore man is lesse frequently assaulted withall. Fourthly, in the en∣joying of riches, the rich man is tempted unto Contentions, and Suites, and Pride, and Intem∣perancy, and Pleasure, and Unchastity, and that because hee is rich, and his money will supply him in all these, and procure him, whatsoever his wicked heart may long and lust after, but the poore man, to whom this fewell is wanting must needs be more cold, and lesse forward un∣to any of these, then the rich man is: And there∣fore in these regards we may safely say, blessed are the poore.

§. 3. The poore in spirit.] What is meant here [Sect. 3] by Spirit? [Quest. 1]

First, some understand the Spirit of God; and [Answ. 1] give this sense, Blessed are the poore in spirit, that is, blessed are they who are poore for the Holy Ghost; or who are made (or become) poore in

will, for the Holy Spirith 1.21. Hence Bellarmine col∣lects the vow of poverty, but yet doth not so un∣derstand this word spirit.

[Answ. 2] Secondly, some understand the humane spi∣rit; and this is the truth.

It is hence doubted, whether by the humane spirit, be meant the will or the cogitations?

This will the more clearly appeare, by the ex∣position [Quest. 2] position and interpretation of this word Poore. [Answ.]

Poverty in Scripture is threefold, viz. either

• Affliction, thus David saith, I am desolate and poore, that is afflictedi 1.22.
• Want, and this is threefold, ei∣ther in
  • Act, but not affection, which is poverty by necessity:
  • Affectiō, but not in act, which is poverty by wil, not poverty indeed.
  • Both, Affection and Actk 1.23.
• Humility.

Hence there are three expositions of the word, some First, expounding it of Affliction. Second∣ly, some of want and poverty. Thirdly, and some of humility.

First, some by poore understand the afflicted, thus Calvine s. expounds the word, but Bellar∣mine altogether rejects this, because this verse then would bee one and the same, either with vers. 4. or 11. that is, if by poore, were meant afflicted men, then it is the same with those, that mourne, vers. 4. or those that are persecuted, vers. 11.

Secondly, some understand this word, de ege∣state, want or poverty in temporall possessions, and this exposition onely delights the Cardinall Bellarmine: who yet takes it neither for pover∣ty in act onely, or in affection onely, but in both; adding over and above these two things, viz.

First, Affecti∣on is twofold.

• Of Truth, this is naturall affecti∣on, and is without any heart of zealel 1.24.
• Of Charity, this is a spirituall af∣fection for the love of Christ; and this he meanes here.

Secondly, hence he collects, that poverty is not onely to bee brooked and borne, but also to be vowed: this collection was gathered with the left hand, for many things please God, ipso im∣ponente, when hee layes them upon us, which please him not, te assumente, when men under∣take them of themselves without either his im∣position or injunction: It is pleasing unto God, when men are patient and contented in their po∣verty, the Lord laying it upon them, to exercise and try them thereby; but it displeaseth the Lord when men impose poverty or misery upon them∣selves, the Lord not requiring it at their hands, but blessiing them in temporall things.

[Obiect. 1] But Bellarmine gives us a triple reason (that we may take our choice) for the confirming of his deduction.

First, because our Saviour meanes onely such in this place; blessed are the poore in spirit, that is such, as willingly make themselves poore.

[Answ. 1] It is evident that Christ speaketh not of out∣ward poverty, but of the humility of the minde, First, because it is so expressed, Blessed are the poore in spirit. Secondly, the Prophet David in the same sense, saith, I am poorem 1.25, yet was hee a King and abounded in riches. Thirdly, our Savi∣our our saith, The poore receive the Gospelln 1.26, yet were they not all poore in substance that received Christ; as wee may see in Nicodemus, Ioseph of Arimathaea, and Zacheus: But if this reason please not, the Cardinall hath provided us a se∣cond, and that is.

Because poore here is opposed to rich Luke [Obiect. 2] 6.24.

To this wee answer First, although Christ [Answ. 1] saith, Woe unto the rich, yet he meaneth not all rich men, but such as trusted in their riches: for such onely are excluded the Kingdome of Heaveno 1.27.

Secondly, although it be true, that Christ oppo∣seth [Answ. 2] poore and rich men, yet the vow of poverty doth necessarily follow from hence; for there is a deepe difference beweene these two, to endure poverty, and to vow poverty: But Bellarmine gives us a third reason, which is this.

Our Saviour Christ was poore both in action [Obiect. 3] and affection, practising himselfe, what hee taught unto others, and therefore both poverty in action and affection is here meant.

To this wee reply First, that Christ was not [Answ. 1] poore, that is, no begger; and this their owne Cajetane affirmes, giving these two true reasons to prove it.

To wit,

• First, because he bought necessary things.
• Secondly, because he gave unto the poore.

Iohn 13.

Secondly, it is untrue, that Christ did professe [Answ. 2] voluntary poverty; for we never read that ever he vowed poverty; yea their owne extravagant hath decreed, that it is an heresie so to affirme: Christ having both money, and a bagge for the almes of the poore, Ioann. 22. Tit. 14. cap. 5. And hence the more discreet and ingenious Pa∣pists overslip this place: Stapleton in his antidot mentions it not, Canisius, that rakes up all the places and proofes he can, for devoted poverty, doth yet not cite this verse, & Alphonsus de castro, in this head of poverty, Haeres. 3. doth plainely deny this to bee the meaning of this place; and gives this reason for it, because then it would follow, that onely poore men should come into the Kingdome of Heaven; which was the he∣resie of those that called themselves Apostolici. Ib. Haeres. 1.

Thirdly, some understand this place, de humi∣litate, of humility, Blessed are the poore in spirit, that is, blessed are the humble: now if it bee meant of humility, not of poverty, then neces∣sarily the Spirit doth signifie the cogitation, not the will: and this exposition Bellarmine cannot

deny (because it is Chrysostomes and Augustines) but hee preferres his owne exposition of vowed poverty before this. Non de paupertate, quia non per se laudabilisp 1.28. By poore in spirit is not meant poore in substance, that not being a thing praise-wor∣thy in it selfe; but contriti corde, the broken and humble in heart (Chrysost. s. et op. imperf.) qui non magna sapit de se (Id. Ibid.) sed factus ut puer. (Ib.) Who hath no high thoughts or conceites of himselfe, but is lowly in his owne eyes, as a young child: So Saint August. blessed are the poore in spirit, that is, Non habentes inflantem spiritum, who hath no lofty or puffed up spirit. Humilia spirantes, conscijindignitatis suaq 1.29 the poore in spirit are those, that are lowly, being truely con∣scious of their owne unworthinesse.

[Quest. 3] Are not these words then understood of pover∣ty at all?

[Answ.] They are, as we shewed before: But I. Not at all of the vow of poverty. Nor II. Of the acti∣on, Nor III. Of the affection, But IV. of the state onely of those who are poore.

[Quest. 4] Doe not they then that are rich in estate and substance come unto the Kingdome of Hea∣ven?

[Answ. 1] Yes, if they be poore in spirit; otherwise their portion is woe (Luke 6.24) Abraham, Iob, Salomon, Ioseph of Arimathaea, were rich in sub∣stance, and poore in spirit, and therefore are now blessed Saints in heaven.

Secondly, this word (poore) is added exceptivè, [Answ. 2] as though our Saviour should say, blessed are the humble, bee they never so poore, for their poverty shall bee no barre or let unto their feli∣city.

[Quest. 5] Why doth our Saviour speake this unto his Disciples, they were proud of nothing, being of the inferiour sort of the people, and therefore it rather seemes to bee spoken of poverty then of humility?

[Answ. 1] First, this was spoken unto all; and therefore hereby are taught the rest of the people, as well as the Apostles.

[Answ. 2] Secondly, this was spoken unto the Disciples in regard of the time to come: Christ knew, that afterwards they were to bee endued with many singular graces and the gift of miracles, and therefore he doth preadmonish them, not to be proud of any thing that hereafter may be impar∣ted, or bestowed upon them.

[Answ. 3] Thirdly, this was spoken unto the Apostles, in regard of the present time and occasion, for they seeing their Master thus magnified, and followed, and flocked unto, and that they onely were suffered to approach unto him, might perhaps bee proud of this; and therefore to pre∣vent it, our Saviour thus speakes unto them, bles∣sed are the poore in spirit.

[Answ. 4] Fourthly, I may adde, that the Disciples were proud indeed; as well as poore and meane, and therefore the excellency and felicity of humility, was as seasonable a doctrine unto them, as the blessednesse of poverty. Wee read of the pride that was in Iames and Iohn, the sonnes of Zebedee, that the one might sit on his right hand, and the o∣ther on his left, in his gloryr 1.30. Yea wee see a great deale of pride in the rest, who in their Masters company, dispute among themselves, who should be the greatests 1.31.

Why is this blessednesse first pronounced, for [Quest. 6] some of the following vertues, as of hungring after righteousnesse, and purity of life, seeme to excell humility?

First, this was because the beginning of all mi∣sery [Answ. 1] and perdition both in Heaven and Earth came from pride, for that was the sinne, that threw Lucifer and his proud traine out of hea∣ven, and that was the sinne that cast Adam out of Paradise, and brought so much misery and wretchednesse upon the eartht 1.32.

Secondly, because the Prophet had foretold, [Answ. 2] that the Messias should come unto a people, that were humble, lowly, and should tremble at his word. (Esa. 66.2.) Therefore our Saviour doth first pronounce this beatitudeu 1.33, from this which hath been spoken. Concerning the sense and meaning of these words, we may gather a threefold ob∣servation, [Observ. 1] viz. First, poverty describes a right spirit, or, no spirit is liked, allowed, and approved by Christ, but onely the poore and humble spi∣rit. There are coveteous spirits, and crafty spi∣rits, and impure, or uncleane spirits, and facti∣ous, contentious, unquiet and brawling spirits, and bloody or cruell spirits, and murmuring, re∣pining, discontented, and impatient spirits, yea scoffing, mocking, and deriding spirits: All these Christ rejects, and none of these are pro∣nounced by him blessed and happy, because these are not poore, nor humble spirits.

Secondly, we may learne hence, that the poore [Obser. 2] in temporall substance or estate, are not blessed, except they be poore in spirit also: Salomon tels us, that a poore proud man is an abomination unto the Lord; whence we may see, that a man may be poore and proud, & although he bee poore, yet if hee bee proud, hee is so farre from being one of the blessed of the Lord, that he is abominable in his sight.

How shall wee know, whether poverty bee [Quest. 7] good or evill; or how may a poore man know whether his poverty be such, as Christ commends or no?

Poverty is knowne and discerned to be evill 3. [Answ.] manner of wayes, viz. First, if it were wickedly occasioned. Secondly, if it be the cause of wic∣kednesse. Thirdly, if it bee accompanyed with evill.

First, poverty is evill, if it be evilly procured, or were occasioned by some sinne; that is, first, if thou hast prodigally, and profusely wasted thy estate, by idlenesse or negligence in thy calling, or by drunkennesse, or gluttony, or gameing, or whooring, and the like: Or Secondly, if thou hast provoked God to punish thee with poverty, for some of these sinnes: to wit, because the riches that now thou art deprived off, were ac∣quired, either by fraud, or deceit, or oppression, or rapine, or theft, or by undermining of o∣thers, or by wronging the fatherlesse and wid∣dowes: If thus thy poverty were occasioned, then it is mala paupertas, not commended by Christ.

Secondly, povertie is evill, if it cause evill, that is, If because thou art poore, thou wilt therefore lye, and steale, and pilfer, and injure thy neigh∣bours; then thy poverty is not beata paupertas, pronounced blessed unto thee, but rather con∣demned.

Thirdly, if thy povertie be accompanied with evils, or in thy poverty thou dost accompany thy selfe with evill men, as with wandring beggars (amongst whom is the cave and denne of all impietie) or drunkards, or harlots, or theeves, or cheaters, or lyers, or idle persons, or murmurers; then thou art none of those poore, which Christ here pronounceth blessed.

The third observation, that arises from these [Obser. 3] words, is, That the poore in spirit are humble; Or it is onely humility that is pleasing unto God, and here commended by Christ: but of this we shall treat in another place. [Sect. 4]

§. 4. For theirs is the Kingdome of Heaven.] [Quest. 1] What is here meant by Kingdome?

[Answ.] Kingdome is two∣fold, to wit,

• First, there is an earthly Kingdome,
• Secondly, there is an heavenly Kingdome, which is taken three wayes,
  • Either for the Kingdome of Grace: Or,
  • For the Kingdome of glorie: Or
  • For both the Kingdome of Grace and Glory.

And thus the Kingdome of Heaven is taken in this place: First, for the Kingdome of Grace. Secondly, for the Kingdome of Glory.

First, by Kingdome of heaven is here meant, the Kingdome of Grace, that is, the preaching of the Gospellw 1.34: Because it was thus fore-told of Christ by the Prophet, that he should preach the Gospell unto the poorex 1.35. And Christ bidding Iohns Disciples, to tell their Master, what they had seene, reckons up this amongst the rest, that the poore receive the Gospelly 1.36. And hence it is called the Kingdome of heaven, both by Iohn Baptist, Matth. 3.2. and Christ himselfe, Matth. 4 17. The sense therefore of these words, is, that the preaching of the word is sent unto the humble.

[Obiect. 1] It may against this be objected, that the Gos∣pell is not sent onely unto the humble.

[Answ. 1] First, it comes unto many others, but it is sent onely unto the humble; many are made parta∣kers of the sound, and preaching of the word; but it is principally directed by God, unto the poore in Spirit.

[Answ. 2] Secondly, or we may grant, that it is sent un∣to others; but it is onely profitable and fruitfull unto them.

[Quest. 2] Why is the Gospell sent rather unto the hum∣ble, than unto others?

[Answ. 1] First, because pride hinders us from the hea∣ring of the word: It is the poore, not the proud man, that receives the Gospell, Matth. 11.5.

[Answ. 2] Secondly, because the humble are more apt & fit to receive consolation, proud men stand not in such need of comfort, as poore men doe.

Secondly, by the Kingdome of heaven is [Quest. 3] here meant the Kingdome of Glory. Hence it may bee asked, Doe none come unto Hea∣ven, and eternall happinesse, but onely the hum∣ble? doe not the godly, and chaste, and liberall, and mercifull come thither as well as they?

[Answ. 1] First, some say, that certainly all these shall bee made partakers of the Kingdome of Glory, but principally those that are humble, Chrysost. Imperf.

[Answ. 2] Secondly, no vertue, or grace Theologicall can be separated from humilitie; and therefore it is here sayd, for theirs is the Kingdome of Hea∣ven, because none can come into the King∣dome of heaven, who are not humble, or without humilitie: God resists the proud, but gives Grace unto the humblez 1.37.

And therefore humility must goe before honour, and pride before destructiona 1.38. For there is no gap or gate open at all, whereby any proud man may have accesse or ingresse into heaven; wherefore those that desire admission into the Kingdome of glory, must take heed of proud re∣ligion, or religious pride.

What is religious pride? or how manifold [Quest. 4] is it?

It is threefold, viz First, [Answ.] there is superbia de religione, a pride of Religion, that is, when a man waxeth proud of those religious duties, which hee performes; thus the Pharisee was puffed up, because hee was (in his owne opini∣on) more carefull in the outward observance of religious duties than others wereb 1.39. Secondly, there is superbia in religione, a pride in th•• per∣formance of religion▪ when religious duties are proudly perfomed: thus some will come into the Church on the Lords day in the afternoone sometimes, when they will, but they will not be compelled. Thus great ones often applaud the practise of religion, and religious practises; but themselves are very slacke, remisse, and negli∣ligent in the performance of such duties; yea, when they doe performe them, it is (as it were) voluntarie, for they thinke not themselves ob∣liged and bound thereunto. Here there is in∣deed pride in religion. Thirdly, there is superbia cum religione, pride conjoyned with religion, and that is, when those that are professours of reli∣gion, are men of proud lives, arrogant spirits, and will endure no reproofe, but advance them∣selves above all others, crying, stand farre from mee, I am more righteous than thou art. None of these three, being poore in spirit, have any right unto, or hope of the Kingdome of heaven, for that is the reward of humilitie. Thus Christ first humbled himselfe, then God exalted him unto the height of honour and felicitiec 1.40. And thus wee shall bee crowned with glory in heaven, if with Christ wee bee humble on earth. There is a double world, to wit, this world, and the world to come; whereof the first is Gods, the second is ours, that is, he that here neglects himself, and ad∣dicts himself wholly (in the humility of his soul) unto the service and obedience of God, shall be

eternally happy and blessed in the kingdome of heaven, according to our Saviours promise in this place.

[Quest. 5] Why doth our Saviour make this promise of eternall happinesse unto the poore?

[Answ.] To shew, that he doth not expect from us, or of us, that stoical 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be without any fee∣ling of our estates in temporall things; but that we might mitigate the sence of our earthly Po∣vertie, by the hope of celestiall joy and glory, al∣though we be not rewarded at all in this life.

[Quest. 6] May not those that are humble and poore in spirit expect a reward of riches and honour in this world?

[Answ.] No: For their reward is in hope, their life is hid with God, their crowne is in heaven.

[Obiect. 2] But God hath promised unto such an hundred fold, Luke 18.30.

[Answ.] This is meant in spirituall things, in peace of conscience, internall joy, and the like, sayth Hie∣rom. s. And it cannot bee meant of temporall things, 1. because these temporall blessings are not given unto many of the children of God. 2. because it were absurd to thinke, that he which forgoes one wife for Christs sake, should have a hundred wives given unto him, according unto the letter of that promise: and thus sayth Hila∣rius upon these words.

[Obiect. 3] But Iob patiently and humbly bearing his losses and crosses, was rewarded two-fold into his bosome, even in temporall things (Iob. 42.) Therefore the humble and poore in spirit may ex∣pect a reward even here on earth.

[Answ.] A particularibus ad universalia; non valet con∣sequentia. Generall rules follow not from par∣ticular instances. Socrates was very wise, there∣fore every man is very wise, is no very wise ar∣gument. Christ saved one thiefe, therefore Christ will save every thiefe, followes not: so here, God rewards Iob two-fold in this life there∣fore he will doe so unto all, that feare God as Iob did, or beare their afflictions and losses patiently, as he did, is an unwarrantable consequence; and proved false by that undeniable instance, Daily experience.

Why may wee not expect a temporall reward [Quest. 7] to bee given unto us, although it be not alwayes granted?

[Answ. 1] First, because God requires of us to suffer with Christ (Rom. 8.17.) who was not temporally re∣warded in this life: and therefore, if we desire to be rewarded, wee must endure unto the end, ex∣pecting that celestiall glory with Christ: Datur pati, it is given unto us to sufferd 1.41, and we are cal∣led thereunto, and therefore wee must endure, and undergoe afflictions, losses, povertie, inju∣ries, slanders, and whatsoever the Lord shall please to exercise us withall, expecting our re∣ward onely in heaven.

[Answ. 2] Secondly, our life consists not in earthly and temporall blessings, and therefore wee must not expect so to bee rewarded: our life is hid with God (Coloss. 3.3.) and consisteth not in the abundance of earthly possessions (Luk. 12.15.) Life eternall onely being absolutely called Life Wherefore we must await for our Crowne, and recompence, untill we come thither.

Thirdly, prosperitie in temporall things sel∣dome [Answ. 3] proves good (at least often proves hurt∣full) for us, in regard of our spirituall estate and condition; as appeares by these two particu∣lars: First, Prosperitie doth often take off, and abate the edge of our affections unto God; ma∣king us say, as Peter did: bonum est esse hîc, It is good for us to stay heree 1.42, or as another sayd, Haec faciunt nos invitos mori, wee unwillingly depart from these, although it be to go unto God. Thus Prosperitie in worldly things, bewitcheth us with the love thereof; but adversity and po∣vertie weaneth us from the world, and maketh us weary of it. Secondly, Prosperity drawes us into sinne; hence Adam was easily seduced in Paradise; and David when he was quietly sea∣ted in his throne, and Salomon, when silver was as plentifull as the stones in the streets: very few there are that can rightly beare themselves in an equall and just ballance, in the time of plen∣tie and abundance: yea many there are, who can carry themselves fairly, soberly, modestly, and unblameably in povertie, and a low estate, who runne headlong to destruction by some sin or other, when they are great or rich: And therefore they erre and decline, â recto, from the truth, who being poore, serve God, that they may be made rich: for this should not be done, neither should great things bee expected in this lifef 1.43, because we know not, how banefull riches may prove unto us: wee must bee content with those generall promises that God hath made un∣to us, that we shall have food and rayment; and that wee shall want nothing, that the Lord sees and knowes will bee good for us, and unto us: and that he will lay nothing upon us, but what hee will enable us to beare: yea that all things shall worke together for the best unto us in this life, and we shall be made eternally blessed in the life to come.

Notes

• l 1.1

  Aug. S. Dom, Thom. 1 a 2 ae. q. 69. Anton. p. 4. Titul. 7. cap. 7.
• m 1.2

  Anton. part. 4. Titul. 7. cap. 5. sect. 6.
• n 1.3

  Anton. part. 4. Tibul. 7. cap. 5. sect. 7.
• o 1.4

  Quae∣stuosi.
• p 1.5

  Politici.
• q 1.6

  Stoici.
• r 1.7

  Pindar.
• s 1.8

  Plato Gorg.
• t 1.9

  Plato ib
• u 1.10

  Ploti∣nus.
• v 1.11

  Rhod. 18.14.
• w 1.12

  Plato def. Phi.
• x 1.13

  Mirand. in Genes.
• y 1.14

  Plotinus
• z 1.15

  1 Cor. 1 26.
• a 1.16

  Ioh. 17.13.
• b 1.17

  Gal. 6.••6.
• c 1.18

  Arist. Ethic. 7. cap. 11.
• d 1.19

  Eusta∣thius.
• e 1.20

  Iam. 2.5.
• h 1.21

  Hierom. ss.
• i 1.22

  Psal. 25.16.
• k 1.23

  Bellar. de Monac. lib. 2. c. 20.
• l 1.24

  è Bern. Serm. de festo omn. Sanct.
• m 1.25

  Psa. 25.16.
• n 1.26

  Mat. 11.5.
• o 1.27

  Mark. 10 24.
• p 1.28

  Chrys. de variis loc.
• q 1.29

  Hilar. s.
• r 1.30

  Mark. 10.35.36.
• s 1.31

  Mark. 9.34.
• t 1.32

  Chrysos. imperf.
• u 1.33

  Hilar. s.
• w 1.34

  Aretius s.
• x 1.35

  Esa. 61.1.
• y 1.36

  Matth. 11.5.
• z 1.37

  Pro. 29, 23.
• a 1.38

  Pro. 18.12.
• b 1.39

  Luk. 18.11.
• c 1.40

  Phil. ••.7.9.10,
• d 1.41

  Phil. 1.29.
• e 1.42

  Matth. 17.4.
• f 1.43

  Ierem. 45.5.