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.

VERSE 33. But seeke yee first the Kingdom of God, [Vers. 33] and his righteousnesse, and all these things shall be added unto you.

§. 1. But seeke] [Sect. 1]

Our Saviour having shewed, what wee must not doe, doth now teach what wee must doe: this verse being a prolepsis.

If wee must take no thought for the world, [Object. 1] then what must we doe? must we sit still, and be idle, and take care for nothing?

To this Christ answers, nothing lesse, [Answ.] but we must bend and place our care upon greater, better, and more excellent things, namely, the Kingdome of Heaven, and the righteousnesse thereof.

How may this verse be divided? [Quest. 1]

Into two parts, viz.

• ... [Answ.] A precept wherein are these two things,
  • First, the things which are to bee sought for.
    • The Kingdome of God.
    • The righteousnesse thereof.
  • Secondly, the manner of at∣taining them, viz. by.
    • Seeking of them.
    • Seeking of them first.
• A Promise. And all these things shall be added.

I plainly divide this verse, because some thing shall be said of every particular thereof.

[Quest. 2] What is meant by this word Seeke?

[Answ. 1] First, sometimes it signifies to seeke after revenge, and evill: this belongs not to this place.

[Answ. 2] Secondly, sometimes it signifies to seeke God, and so it is taken for the whole body of Religion, as seeke the Lord, and yee shall live. Amos. 5.8. And I have sought thee with my whole heart.

Thirdly, Seeking is a diligent act, and an act [Answ. 3] to bee continued, untill wee have found that which wee seeke for: The woman seekes dili∣gently, and continues seeking untill shee have found her groate. So here Seeking demonstra∣tes labour, industry, and paines.

Who are commanded here to seeke the King∣dom [Quest. 3] of God?

All men, of all sorts, ages, and degrees. [Answ.]

Why must all seeke the kingdome of God? [Quest. 4]

First, because it is simply necessary unto hap∣pinesse, [Answ. 1]

and blessednesse, as followes afterward.

[Answ. 2] Secondly, because by reason of Adams fall we have lost this kingdome, and are deprived of it, Rom. 3.23.

[Answ. 3] Thirdly, because wee can never obtaine it without seeking, 2 Chron. 15.2. Mat. 7.7. And therefore it is necessary that all the sonnes of A∣dam should seeke God.

[Quest. 5] What is our Saviours principall scope and meaning in this exhortation?

[Answ.] To teach us that the kingdome of God is not idly to be expected, but earnestly to be laboured for. [Observ.] Or that none can be made partakers either of the kingdome of grace or of glory, without much labour, industry, and paines, Read Deut. 4.29. Heb. 4.11. Luk. 13.24. and 2 Pet. 1.5.10. and 3.14. It is hard to live well easie to die well; hard to obtain heaven; easie to keep from thence: he that adventured at the Olympik games must overthrow all difficulties, so wee in our journey to heaven. The old painters drew Timotheus the Athenian Captaine in lively colours; harnessed and well weaponed, and so sleeping and abiding in his tent; and fortune catching Cities and Re∣gions for him in a Net. We must not think that we may take our pleasur and be negligent in the worke of God, upon a foolish expectation, and hope, that fortune will catch heaven for us.

[Quest. 6] What can wee doe of our selves, can we by our labour procure heaven?

[Answ. 1] First, certainely our nature is so corrupt that we can never obtaine heaven, viribus naturae, by the strength of nature.

[Answ. 2] Secondly, we must not expect grace from God, without our sedulous endeavour. Archelaus the Philosopher learning Geometrie of Hipponi∣cus, was so dull, and yet so well learned therein, that Hipponicus would say, surely Geometry fell into his mouth as he gaped. We must not thinke that heaven will come with an idle expectation, or fall unto our share unawares, for it must bee sought, or it can never be found.

[Obiect. 2] Some may here object, if heaven cannot bee had without our labour and paines, then woe be unto us; for wee are both unfit, unwilling, and unable for this worke.

[Answ.] We should not be discouraged, because the Lord offers life and salvation unto us upon easie conditions, he doth not say that we must pro∣cure heaven, with infinit labours and sufferings, but onely that we must seeke it, in this verse. As the Physition doth shew the d sease, and direct, and prescribe the physicke, and prepare the me∣dicine; and the sicke man doth but onely take the physicke, and followe the directions; so the Lord doth shew us our sins, and the danger of them, and the remedy against them, and commandeth us onely to use the meanes, and promiseth then to blesse and heale us: for our Sa∣viour hath said, Seeke and ye shall findf 1.1.

[Quest. 7] Whether doth God give heaven unto his ser∣vants gratis, or not, for it seemes he doth not, if we must procure it with labour and paines.

[Answ.] The Kingdome of Heaven is given freely (The gift of God is eternall life, Rom. 6.23.) we being no way able to deserve it, and that both because our workes are imperfect, as also be∣cause they are but debts which we owe unto God and a man merits nothing for paying what he owes.

But heaven is called wages or reward, Mat. [Obiect. 3] 5.12. and 6.1. great is your reward: And there-it is not given gratis, but ex debito, of debt,

First, the Lord is pleased to use this phrase of [Answ. 1] speech for the comforting of our hearts, and encouraging of us unto obedience, because it shall be rewarded.

Secondly, it is rightly called a Reward, but [Answ. 2] such a reward as we are not able to merit, and therefore is given unto us as children not as ser∣vants, or workmen: for the better taking up of this, observe a double difference betweene a Workman and a child, namely,

• First, to a workeman is given a condigne reward, which he hath deserved, but to a child is given more then he hath deserved: As a father thinkes a smal punishment enough to give a child for a great offence; so also he thinkes not a great reward too much to give for a little obedience.
• Secondly, to a workeman wa∣ges is given, if he deserve it, but to a child if he doe but indeavour to doe what his father commands, al∣though he is not able to doe it. And thus the Lord doth with us, giving the Kingdome of Heaven to those who labour for it, though by their owne labour they are never able to procure it.

Thirdly, although the Lord is pleased to en∣courage [Answ. 3] us to labour by promising of a reward, yet the true name of Heaven is an Inheritance 1. Pet. 1.4. because that is derived from the father unto the sonne, by vertue of his sonship, and not for any deserts.

Why cannot heaven be procured without la∣bour [Quest. 8] and paine?

First, because temporall things cannot be had [Answ. 1] without much labour, and care, and toile; ther∣fore much lesse spirituall, much lesse eternall.

Impiger extremos currit Mercator ad Indos, Per mare pauperiem fugiens, persaxa, perignes.

The carefull Merchant sea and land doth trace, That by that meanes wealth may flow apace.

Secondly, because Christ doth not save us [Answ. 2] without our assent, or comming unto him: as appeares thus:

I. God hath given unto us faculties of the soule, that by them we might glorifie him. Wee differ from inanimate things by nature, shall we not therefore differ from them in action? they are alwaies meerely passive, but we should be active. God who hath given the belly for the conveigh∣ing of nourishment to the whole body, hath al∣so certainely given the soule for some end and use; for he made nothing in vaine.

II. Certainely God workes in us, but not

without us. Faith is a grace infused by God, or an action taught & imprinted by him; and yet it is our minde which believes, our wil which choos∣eth God, our affections which love him: Hence it is said, that he drawes, but whom? those that are willing; hee doth not dragge any by force; he first bends and inclines the will and affections and then we willingly follow, hence Augustine saith, Non salvabit te sine te, God will not save us without our selves.

III. The Scripture doth clearely shew this, Thus Esay speaketh unto Edom, If yee will inquire inquire yee, returne, comeg 1.2: so againe unto all, Ho every one that hungers let him come, and who is a thirst, come &h 1.3 and Matth, 11, 28, and Iohn, 7, 37. our Saviour calleth: Come unto me: yea this is the end of our preaching, that men might repent and turne unto Godi 1.4. All which shew that Christ will give grace and salvation to none without their endeavour and paines.

[Quest. 9] How is it said then that God workes in us all things? Phil. 2.13.

[Answ. 1] First, certainely God first workes, and then after him man.

[Answ. 2] Secondly, God workes all things in us, but often insensibly; and the worke seemes to bee ours, and is in regard of the substance of the worke; onely we must confesse and acknow∣ledge that the goodnesse of the workes proceeds from the cooperation of God.

[Answ. 3] Thirdly, God doth not worke in us against the mind, or faculties of the soule, but in them, and by them: Namely

• First, by freeing our affections from the yoake of Satan, and captivity of sinne.
• Secondly, by turning our affections unto the Creator, that so we may approach nearer unto him, and with readnesse of heart seeke him.

§. 2. Primo, Seeke first.] [Sect. 2]

All creatures besides man goe with their bo∣dies and eyes to the grownd-ward, but man was made to goe upright; and whereas all other creatures have but foure muskles to turne their eyes round about, man hath a fifth to pull his eye up to heaven-wardk 1.5: Which teacheth us that howsoever wee seeke for other things, yet first of all, and above all, we should seeke for the king∣dome of heaven and the righteousnesse thereof. Or that heaven, [Obser.] and heavenly things should be hun∣gred after, and sought for above all other things, Reade Colos. 3.1.2. & Heb. 4.11. & 13.14. ac∣cording to the example of those holy men men∣tioned, Heb. 11.10.14.16.26. Pope Pius the 4. sending his Nephew Marcus Altempts to Maxi∣milian King of Bohemia, to side with him in the Councell of Trent, with many promises of honours and profits, no lesse then the succession of the Empire: he answered that he thanked his Holinesse, but his soules health was more deare to him then all the things in the worldl 1.6. Alex∣ander the great was wont to say of Calisthenes that he begged many things for others, but few for himselfe: And Iulius Caesar of Cicero, that hee was negligent in things belonging unto himselfe, but diligent and and importunate in things concerning the common-weale; so wee should prise our soules most, and desire many things for our for our bodies; we should be negligent in temporall things in comparison of irituall.

Ignoti nulla cupido, we have no knowledge of heaven, therefore what desire can we have after it? the joyes of heaven wee are not able to con∣ceive [Quest. 1] of, therefore how can wee in our endea∣vours, and affections preferre them before all other things? A man can have no desire of an unknowne thing.

[Answ. 1] First, some∣things are unknowne

• Totaliter, wholy, both,
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That there are such things
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What those things are.
    • A man can have no desire at all unto these things.
  • Respectivè, in part, when
    • We know that there are such things
    • We know not what they are perfectly
      • These things a man may hope for, and desire.

[Answ. 2] Secondly, although we know not all things in heaven, yet we know that there is a heaven, and somethings wee know concerning it. For the better understanding hereof observe,

• Those things which we expect in heaven are either
  • Knowne, and are either
    • General, name∣ly,
      • First, that there we shall possesse and enjoy every good thing.
      • Secondly, hat there we shall be freed from every evill thing.
      • Thirdly, that our fruition of good, and freedome from evill, shall bee perpetuall.
    • Particular, namely
      • First, in heaven we shall enjoy good things which are either
        • Internall; as the joy wee shall have in the societie of God, Christ, and the Triumphant Church.
        • Externall, to wit,
          • The glorification of the body.
          • The perfection of the Soule; In truth, purity, love, peace, and joy.
      • Secondly, in heaven wee shall bee free from all evils, whether
        • Temporall; as from hunger, thirst, cold, sicknesse, weakenesse, and the like, Revelat. 7.17.
        • Spirituall; as from falling into sinne; from all base and vile lusts; from the malice, and temptation of sathan; from the feares, and terrours of conscience, and the like.
  • Unknowne, 1 Cor. 2.9. Thus the joyes we expect are expressed sometimes by the name of a Kingdome, sometimes of a crowne, sometimes of an inheritance, sometimes of light that cannot bee approached unto, sometimes of life eternall, and unspeakeable glory (as was shewed before, Mat. 5.48. Sect. last) but whatsoever they are they passe our understanding, and exceede our capacitie in this life.

Why must wee thus earnestly and before all [Quest. 2] things seeke heaven?

First, because we are here strangers, and that [Answ. 1] is our native countrey; God our Father, Christ our eldest brother, and the Saints our fellow members being all there. And therefore like a man who hath beene long absent, and farre di∣stant from his countrey, and kindred, and wife, and children, we must long to be at home.

Secondly, our inheritance, and riches, and [Answ. 2] portion, and treasure is there; And therefore our hearts and hearty desires should bee there also.

Thirdly, because God hath given unto us a [Answ. 3] temporall life for this end and purpose, that herein wee might labour for life eternall.

Fourthly, because if we doe not labour for the [Answ. 4] righteousnesse of God (which brings unto this kingdome, as followes by and by) in this life, afterwards it will be too late.

Fifthly, because the enjoyment of heaven is a [Answ. 5] matter of the greatest importance, and moment: this being that one thing which is most necessa∣ry for us, Luke 10.42. And therefore we should earnestly pursue the quest of heaven, & carefully avoid whatsoever might hinder us from heaven. We reade of a great disputation w^ch was betwixt the Roman Bishops, and the Scottishs Bishops concerning the celebration of Easter, before King Oswin: in which Bishop Colman alleadged, that it was to bee kept upon the fourteenth day of the first moneth, because Saint Iohn the E∣vangelist observed it upon that day; Wilfride the Priest and his side affirmed that it was to bee celebrated alwaies upon the Sunday which fell betwixt the fifteenth and twenty one day of the first moneth, because Saint Peter al∣waies celebrated it upon that day: The King hearing of this concluded and thus decided the difference; for as much as Saint Peter is the doore-keeper of heaven, I will not gainesay him; but in that I am able I will obey his order in every point, lest when I com to the gates of hea∣ven hee shut them against mem 1.7. Thus should we do: feare to doe any thing which might hin∣der, debarre, and deprive us of heaven.

Secondly, because heaven is more excellent thē [Answ. 6] earth. It is the habitation of the elect, the throne of the Judge, the receit of the saved, the seate of the lambe, the fulnesse of delight, the inheritance of the just, the reward of the faithful, the seate of glory, the habitation of Angels, farre beyond thought, and glorious beyond all report. In glo∣ria celesti mira serenitas, plena securitas, aeterna faelicitas. In heaven there is admirable serenity, ample security, and eternall felicity.

Seventhly, because except we preferre in our [Answ. 7] endeavours and affections heaven before all o∣ther things wee are unworthy of it. Cyrus was of opinion that no man was fit for an Empire, except he did excell those over whom hee ruled (Xenoph.) So none are worthy of heaven who doe not labour and endeavour to excell others in true righteousnesse and holinesse.

Eighthly, because in heaven onely is our felici∣tie [Answ. 8] and happinesse, and not on earth: as appeares thus.

I. Here in this life wee are miserable, 1 Cor. 15.19. And all our joyes are but false, and fraile, and at the best not to be compared with those a∣bove, Phil. 4.8.

II. There in heaven is joy, that is, rivers of pleasure, and fulnesse of delight, Psal. 16.11. Luke 14.15.

III. Heaven is the perfection of the creature which consists in two things, namely, First, to be freed from evils, and to have all teares wiped off, and all cause of griefe taken away. Secondly, to be established in a good, happie, and blessed estate; It is not enough to perfect happinesse, to have good things except a man have them Inconc••••ibiliter, constantly so in heaven our joy shall never be taken away, Iohn 10.28. and 16.••2.

〈…〉〈…〉

What things must we seeke first?

These things which are in heaven: here ob∣serve, [Quest. 3] that in heaven there are two things, to wit, [Answ.]

I. Spirituall graces; these come from heaven, and are to be sought for on earth.

II. Eternall glory, and joy; this is to be had in heaven. Now if we have the former truely on earth, we shall have the latter surely in hea∣ven.

[Quest. 4] How may we know, whether we hunger after, and seeke first for heaven and heavenly things?

[Answ.] It is long and difficult to give all the signes hereof, and therefore I will lay downe a few, and that shortly, namely,

First, if we desire to have a right and interest in that inheritance, and that this desire be cordi∣all and reall; then it is a good signe that we seeke it. On the contrary, those who are secure, and doubt nothing, are much to be suspected.

Secondly, if we have tender and circumcised consciences, which will not endure the least thing which God forbids: it is a good signe that we long for heaven.

Thirdly, if we seeke heavenly things, as world∣lings seeke earthly, that is, spare for no paines for the obtaining thereof; it is a good signe that we truely long after them.

Fourthly, if wee labour to bee pure and holy, carefully avoiding all impurity, because God is pure, and his kingdome pure, and no impure thing can come therein: it is a signe that wee hunger after heaven.

Fifthly, we may know this by our contempt of the world; for the high esteeming of heaven∣ly things, and the despising of earthly goe toge∣ther. Tanto quisque minus dolet quod defint aeter∣na, quanto magis gaudet quod adsunt temporalia: & qui minus dolet quod desint temporalia, certius expectat ut adsint aeternau 1.8 By how much the more a man mournes for the losse of temporall things, by so much the lesse he greeves for the lacke of spirituall: And on the contrary, by how much the lesse a man is troubled for the lacke of earthly things, by so much the more he is assured of the enjoying of heavenly.

[Quest. 3] What meanes must we use for the obtaining of heaven?

[Answ. 1] First, learne, and labour to be humble, for such shall be raised unto honour, Mat. 5.3. Philip. 2.7, 9. &c.

[Answ. 2] Secondly, labour for Christ, for he is the way that leades thither, John 14.6.

[Answ. 3] Thirdly, labour to bee pure, and to abstaine from sinne; for onely those who are washed are admitted into this kingdome, Revel. 7.9, 14. Mat. 5.8. Psal. 119.1.

[Answ. 4] Fourthly, be diligent in hearing, reading, and learning of the word of God, Mat. 7.24. John 5.39. Rom. 16.25. For

I. The word doth demonstrate and hold forth Christ unto us, Heb. 1.1.

II. God hath ordained the Ministerie of the word for this end, that we might thereby learne how to be saved, 2 Cor. 5.19. and Ephes. 4.11.

III. The word is the instrument of begetting faith in us, of giving the spirit unto us, and of sealing us, Rom. 10.14, 17. Ephes. 1.13.

Must we ascribe all this to preaching, and no∣thing [Quest. 6] to prayer, reading, meditating, and the illumination of the Spirit in the heart, and the workes of obedience in the life?

Certainely, [Answ.] great things are spoken of all these, & they are al greatly to be praysed, highly to be prized, and diligently to be practised; but they are corroborated and strengthened by preaching: as appeares thus,

I. Reading is unprofitable without understan∣ding, as is evident in the Eunuch, Acts 8.31, but Preaching opens, explaines, and expounds the Scripture, and makes it easie to be understood.

II. The hearing of the word preached be∣gets the Holy Spirit in our hearts, or is a meanes to bring him unto us. As we see, while Peter and Paul preached, the holy Ghost was given unto the hearers, Acts 10.44. and 11.15.

III. The end of our prayer, when wee come unto the house of God, is that our hearing might be blessed, and made profitable unto us.

IV. Our obedience is blind and lame, except it bee directed by the word. And therefore the word is the true guide unto heaven.

§. 3. The Kingdome of God.] [Sect. 3]

How manifold is the Kingdome of God? [Quest. 1]

Two-fold, of grace, and of glory. [Answ.]

To whom doth this kingdome of God be∣long? [Quest. 2]

To the elect, [Answ.] who in this life have the King∣dom of grace in possession, and the kingdome of glory in hope, and in the life to come shall enjoy eternall life, Mat. 21.35. Luk. 12.32. and 2 Tim. 4.8.

Who are the Superiours and subjects of this [Quest. 3] Kingdome?

First, the King hereof is three-fold, in a three∣fold [Answ. 1] respect, to wit;

I. God the Father is the King of this kingdome of grace, in respect of his creation thereofo 1.9.

II. God the Sonne is the King of this King∣dome of grace in respect of his redemption ther∣ofp 1.10.

III. God the holy Ghost is the King of this Kingdome, in respect of his sanctifying there∣ofq 1.11.

Secondly, the subjects of this kingdome is [Answ. 2] the invisible Church, Mat. 13.38. Luk. 1.33. and the sonnes of the Kingdome.

Thirdly, the statute lawes of this kingdome [Answ. 3] is the word of God; which is properly called a law,

I. Because it is a rule of our obedience.

II. Because Christ governes us by his word, as Kings governe their subjects by lawes.

Why is the spirituall and invisible Church of [Quest. 4] Christ called a Kingdome? [Answ.]

For the priviledges, and prerogatives which we have therein as in a kingdome; as for ex∣ample.

First, a King in his kingdome hath supreme power above all therein: so the children of God have power over sinne, sathan, and themselves; they neede feare none, neither the calumnies of

the wicked, nor those who can kill the bo∣dy, but can goe no further.

Secondly, a King may have whatsoever his heart desires; so the children of God have absolute contentation; and hence it is called a kingdome, because it hath the com∣modities, and benefits, and good things of all townes, and cities, and we are Kings, and Lords of all, through contentation.

[Quest. 5] How doth the excellency and felicitie of this kingdome appeare?

[Answer 1] First, it is Kingdome in it selfe glorious, even an inheritance of glory. Therefore it is an excellent place.

[Answer 2] Secondly, all the subjects of this king∣dome are Kings; Therefore it is a glorious place.

[Answer 3] Thirdly, all the lawes of this Kingdome are perfect: That is, both teaching us the perfect will of God, and our eternall felicitie and happinesse. And therfore it is an excel∣lent Kingdome.

[Answer 4] Fourthly, this Kingdome depends upon none; that is, neither wants nor stands in neede of any Ministers, servants, officers, or the like to manage it, as other kingdomes doe: And therefore must needes be a rare Kingdome.

[Sect. 4] §. 4. n d the righteousnesse.]

[Queston 1] What is meant by righteousnesse?

First, sometimes it is taken for righteous∣nesse by faith; but not so here.

Secondly, sometimes for righteousnesse [Answer 1] of life; and so it is taken in this place: our [Answer 2] Saviour hereby teaching us,

That heauen is in vaine expected, [Observation] wished for, desired, or sought after without pietie of life: follow peace and holinesse without which no man can be saved. Heb. 12.14. Tit. 2.11. The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit; thinking it an unfit thing, that those should inherit their fathers lands who did not inherit their fathers vertues: So the Lord hath made a law that no wick∣ed man shall have any part or portion in his kingdome at all, 1 Cor. 9.10. The heathen thought that when good men died, they were sent to the fortunate Islands, but the wicked, to the Isles of vengeance called Tar∣tarus: And thus indeede God hath deter∣mined that Qualis vita finis ita, every mans reward and portion shall be according to his worke, Romans 2.6. as followes by and by.

How doth it appeare that heaven cannot [Queston 2] be had without holinesse of life; for many hope to bee saved whose lives are both un∣godly and unjust?

[Answer.] The truth of it ap∣peares thus, namely,

• First, from the ordinance of God; God hath ordained heaven for his glory, and the blessednesse of his children and servants; and therefore none shall be made partakers thereof, but onely those who glorifie God in their lives, loving him above al things (as becomes sonnes) and obeying him in all things, as becomes servants.
• Secondly, from the justice of God; who will judge every one according to his workes at the last day, 2 Corinthians 5.10. And therefore where the life was wicked, the doome shall bee wretched.
• Thirdly, from the mercy of God, who loves the righteous, but not the wicked: The righteous Lord loveth righteousnesse, and righteous men: and therefore onely such shall bee sa∣ved.
• Fourthly, because where there is imapiety, there is no Religion, Romans 12.17. Philippians 4.8. and for the irreligious there is no happinesse.
• Fiftly; from the end, Be∣cause this was the end,
  • First, of our creation: for wee were made, that wee might be holy, Ephes. 2.10.
  • Secondly, of our redemption: for wee were redee∣med unto righteousnesse, Luk. 1.75. & Tit. 2.14.
  • Thirdly, of our vocation, God hath called us unto the fellowship of his Sonne, that we might be righteous and holy, 1 Thes. 4.8.
  • Fourthly, of our election, wee were before all time elected, that in time we might live as vessels elect and precious, holy and pure, Ephes. 1.4.
  • Fifthly, of our reconciliation; we were by Christ re∣conciled unto God, that we might be righteous and holy, Colos. 1.22.

All men in the world are sinners, shall none then come to heaven? all have sinned [Queston 3] originally, and the best as well as the worst doe daily sinne actually: There is none so good but he daily trespasseth, either against God or Man; shall none therefore enjoy this kingdome of God?

[Answer.] There are three sorts of sinners, name∣ly,

First, proud, malicious, obstinate, and wilfull sinners; who sinne against God, with an high stiffe and a brazen face, and a hand neck, and an Adamant heart.

Secondly, sleepy, and secure sinners, who although they sinne daily, yet they lull them∣selves asleepe with the divels lullaby unto Eve, thou shalt not die at all: and thus through a bald and blind presumption and perswasi∣on shake of all feare of punishment.

Thirdly, there are humble and contrite sinners; who sinne and sigh for their sins, yea pray unto God with teares in their eyes, and sob in their soule, for the pardon of their sinnes.

These sinners, and these onely shall be sa∣ved; but the other who wilfully, willingly, and wittingly remaine in their sinnes, shall never be made partakers of the kingdome of God or of Christ; This appeares thus,

I. It is the condition of comming unto him to be holy and righteous in life; to him who orders his conversation aright, will I shew the salvation of the Lord, Psal. 50.23. And ther∣fore those who are wicked and so remaine can never be saved.

II. Wicked men are not acceptable unto God, but rather an abomination unto him,y 1.12 And therefore he being the King, and only giver and disposer of this kingdome will never give it unto those whom he hates.

III. Christ (the authour of salvation) is not acceptable unto them; they thinke his yoake heavie, and his saying hard, John 6.60. and they neither can endure, nor will submit unto his behests: For

First, sinne is sweet and pleasant unto them, and they will not leave it, though Christ bid.

Secondly, to professe Christ openly, and to deny themselves, is as bad as death it selfe, and therefore they will not yeeld there∣unto.

Thirdly, Christ requires that they should blame, and condemne their former wicked life, this they are ashamed to doe; and therefore refuse it. Wherefore Christ the corner stone being unto them a stone of offence, they must needes perish: For hee will be a Saviour unto none, but onely to those unto whom he was a King.

[Section 5] §. 5. And his righteousnesse, or the righte∣ousnesse thereof;]

[Question 1] What is the meaning of these words?

[Answer.] Righteousnesse may bee referred either un∣to God, or Kingdome.

Why is it called the righteousnesse of the [Question 2] Kingdome? [Answer. 1]

First, because this righteousnesse belongs only unto the children of the Kingdom: that is, none but the heires of heaven can shew forth this righteousnesse.

Secondly, because righteousnesse is the [Answer. 2] way that leades unto this kingdome: for there is a double kingdome of God, name∣ly,

I. Of glory in heaven: this all men desire.

II. Of grace, on earth, this few desire: this kingdome must bee within usa 1.13, before ever we can bee made partakers of the o∣ther.

Why is it called the righteousnesse of [Question 3] God?

First, some by righteousnesse understand [Answer 1] the righteousnesse of faith to be here meant; and then the reasons of this denomination are these, to wit,

I. Because it is freely given us of God to be our righteousnesse before him; and man by any workes of nature cannot attaine unto it.

II. Because God will accept this obedi∣ence of Christs at the day of judgement for his elect, as satisfying his justice, and the ri∣gour of the law, which no righteousnesse of man can doe.

III. Because it is the righteousnesse of that person which is God; for Christ is both God and man; and though hee obeyed the law, and suffered death as he was man, yet that obedience was performed by that per∣son who was also God.

Secondly, some understand this of the [Answer 2] righteousnesse of the life and conversation; and (as was said before) I rather take this to bee the truth: and the reasons why it is called the righteousnesse of God are these, namely,

I. Because it is commanded, prescribed, and injoyned by God.

II. Because by this righteousnesse we imi∣tate our God, 1 Pet. 1.14, 15, 17.

III. Because this righteousnesse leades un∣to God.

§. 6. And all these things. [Section 6]

What is meant here by all things? [Question 1]

First, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all things is not to [Answer 1] be understood (Completivè sed distributivè) of every particular, and numericall tempo∣rall blessings but of all sorts of needfull things: yea it is not to be extended unto the great things of this life, but onely unto foode and raiment, and necessary things; Reade verse 25.31. of this Chapter, and Proverbes 30.8. and 1 Tim. 6.8.

Secondly, the indefinite phrase (all [Answer 2] things) doth shew that God is ready and prepared to give us all things whatsoever

wee stand in neeede of.

[Question 2] What may we learne from this boun∣ty of the Lord?

[Answer.] The consideration of this bounty may teach us these things, namely;

First, to beware of sinne, whereby wee doe displease and offend our God.

Secondly, to depend wholy upon God both for foode, rayment, and protection, in the sober use of lawfull meanes

Thirdly, to seeke for the helpe and succour from God, in all distresse & want, who is very bountifull, Jam. 1.5.

Fourthly, to love so bountifull a God, and to inforce our hearts to all du∣ties, and expressions of love towards him.

Fifthly, to bee thankefull unto God, for all the good things we enjoy; for whatsoever wee have comes from his bountie, Psal. 116.12.13.

Sixthly, labour continually in heart and life to walke worthy of God, and to please him in all things, being fruitfull in all good workes, Colos. 1.10.b 1.14.

[Question 3] What is the summe of this promise made here by our Saviour?

[Answer.] That the children of this kingdome, righteous and holy men, [Observat.] shall lacke nothing that is good for them. Reade for the proofe hereof, Psal. 23.1. and 34.8. &c. and 37.3.22. Proverbs. 10.6.7.8.

For the better understanding of this an∣swer, observe these three things, namely;

[Note 1] First, that there are three sorts of good things, Temporall, Spirituall, and Eter∣nall; our Saviour here speakes onely of the first; and therefore I speake not here any thing of the rest.

[Note 2] Secondly, that the Lord hath alwaies in a readinesse to give his children what∣soever they want, although he doe not al¦waies give assoone as ever they stand in neede: Oh how great (saith David) is thy goodnesse, which thou hast laid up for them that feare theec 1.15; reposuisti; that is, God hath treasures alwaies laid up for his chil∣dren, although they doe not alwayes actu∣ally possesse them.

[Note 3] Thirdly, good things are given two manner of waies by God, namely;

I. Generally and Permissively; and thus hee gives good temporall blessings to the wicked.

II. Ex beneplacito, out of love, or as arguments and pledges of his favour; and thus hee gives good things to the righte∣ous; And of these the text speakes.

[Obiection 1] It is here against the former answer objected, that David was a righte∣ous man, and yet he saith of himselfe, I am poore and needy (Psal. 40. last verse) which shewes that hee wanted many things. Rabbi Semlai was wont to say, In omni loco in quo invenis pro haereticis objecti∣onem, [Answer.] invenies quoque medicamentum illius in latere ejus (Pet. Galatin.) wheresoe∣ver thou findest a passage of Scripturee which may seeme to serve an heretick, to ground an objection upon, looke di∣ligently and thou shalt find an answer to the objection in the same place: It is a proverbe, wheresoever you see a Turtle you may bee sure to finde her mate with∣in a stones cast; so the Rabbi thought, that what place of Scripture soever an hereticke should produce for the con∣firming of an errour, in the same verse (or at least Chapter) aman might find, how the objection were to bee answered. I finde the truth of this in this present ob∣jection, for in the very same verse there is an answer thereunto.

It is objected, David is poore, and needy. To this he answers, that the Lord thinketh upon him, and is his helper, and deliverer: whereby hee manifestly shewes that hee trusteth in God, and is not perplexed with the care of distrust, and diffidencie.

The righteous are sometimes exules, [Obiection 2] banished from their countrey, friends, possessions, and meanes; and so want all good things.

The godly shall alwaies finde some place which shall receive them; [Answer.] if Moses be banished, he shall finde a Iethro to en∣tertaine him; if Elias be in danger, the crowes shall feede him, and the wid∣dow shall entertaine him; if Ieremiah bee in danger, hee shall find either the King or Abimelech to favour him: if David be forced to fly, hee shall be re∣ceived of King Achish; The provi∣dence of God never sleepes, but hee watcheth still over his, so to preserve and keepe them, that a haire shall not fall from their heads, without his divine providence. We see when Iacob was in danger of Laban, God warned not to harm him ^d: When Abraham had like to have beene wronged by Abimelech, God threatens to punish Abimelech if hee injure the Prophet ^e. Thus God is alwaies ready to take notice of all the wants, distresses, and dangers of his children, and is able to succour and redresse them when he will.

The righteous have not every [Objection 3] good thing; how then is it said, that all things shall bee added unto them. Great was the want and necessity that Paul was in, 1 Corinthians 4.9.10 11.12. and 2 Corinthans 4.7, &c. and 11.9.23. and 1 Corinth. 15.19. yea a brother may want, James 2.15. and many have ^f.

First, there are many temporall things which are not good for the chil∣dren [Answer 1] of God, principally in respect of their infirmity and weakenesse; There are many things, which would be unto them more like poison then foode, ra∣ther bridles to keepe them backe from the service of God then spurres to pricke them forward; yea like thornes to choake the seede of the wordg 1.16, and ginnes to ensnare themselvesh 1.17: and therefore no wonder if God withhold such things from his children.

[Answer 2] Secondly, there are many temporall blessings which are not necessary for the children of God: For

I. God can give them Analoga, some other things that may bee as good for them as that which they want: Man lives not by bread onely, neither is God ever driven to such a straight that he hath but one way left to helpe his children: If the children of God bee hungry, it is all one to them, for the Lord to give them bread, or to take a∣way their hunger: now hee can doe either of these, and therefore bread is not simply necessary. God can feede Elias by the Crowes, and the Israelites in the wildernesse with quailes and Man∣na, and can take away hunger of E∣lias, and Moses, and enable them to sub∣sist without meate fortie dayes.

II. Sometimes God withholdes tem∣porall blessings from his children, but gives them greater and better things: that is, such internall solace and joy in their wants and sufferings, that they scarce feele them, or are sensible of them; Wee are (saith Saint Paul) as sorrowfull, yet alwaies rejoycing; as poore, yet making many rich: as having nothing, and yet possessing all things, (2 Corinth. 6.13. and Romans 8.37.) It is all one whether the Lord take off our heavie burthen, or inable us to beare it; and hee can do either, and will do one: And therefore it is no marvell, if the Lord withholds some temporall things from the righteous, seeing they are not ne∣cessary for them, hee being able to give them other things which may be as good for them or better.

[Answer 3] Thirdly, whatsoever temporall bles∣sings are both good, and necessary for the righteous, God will certainely give unto them in his due time.

[Obiection 4] The wicked are more blessed in tem∣porall things then the righteous are (as appeares Psa. 73.) how then is this promise of our Saviours (that all things shall bee added unto them) made good?

[Answer 1] First, God gives good things to good men, in mercy, and as blessings, Psal. 146.8.

Secondly, God gives good things to [Answer 2] evill men for a threefold cause, namely;

I. That hereby they might bee com∣forted and encouraged in their labours and honest callings.

II. Because they have no other com∣fort besides that which they have here in this life, the portion of the wicked in the life to come being torments eter∣nall and insufferable.

III. That hereby they might bee fat∣ted unto slaughter. They spend their dayes in good things, and in a moment they goe downe to the pit, Psalme 73.18. Iob 21.13.

How doth it appeare that righteous [Question 4] and holy men shall lacke nothing that is good and necessary for them?

First, in generall, it is evident thus, [Answer 1] God gives good and necessary things to the other creatures; therefore hee will much more give them unto his children; as was proved before, verse 28, 29, 31.

Secondly, in generall, God for the [Answer 2] righteous mans sake often blesseth the wicked, therefore hee will much more blesse the righteous himselfe (propter quod unum quodque est tale, id ipsum est magistale) God blessed Egypt for Israels sake, and Po∣taphar for Iosephs, and Laban for Iacobs, and Zoar for Lots; and therefore the righteous themselves are much surer of blessings.

Thirdly, and more particularly, God [Answer 3] is omnipotent, or in all things potent; hee is not a God of the mountaines onely, but of the vallies also; hee is al∣waies ready, and alwaies able to give unto his children whatsoever is good and necessary for them; hee is alwaies at their right hand, and therefore will not fuffer them long to lacke, Reade Psalme 16.8. and 145.18.

Fourthly, the truth hereof appeares by [Answer 4] the consideration of Gods end in giving good things unto the righteous, which is twofold, namely;

I. God gives them for their consola∣tion, that they might not be too much dejected, or cast downe, but comforted and encouraged to walke on cheerefully in the waies of the Lord.

II. God gives good things unto the righteous, for the instruction of others; that they may bee invited chearefully and willingly to undertake the worke of the Lord, who so graciously re∣wards the worke of his servants.

Fifthly, the righteous shall have hea∣ven, [Answer 5] therefore much more the earth; if God freely bestow the greater and more excellent things upon them, then

hee will not withhold the lesse worthy from them.

[Answer 6] Sixthly, the righteous have Christ; therefore in him they shall have all things, according to that Romans 8.32. Hee that spared not his owne Sonne, but delivered him up for all: how shall hee not with him also freely give us all things.

For earthly things are the pendents, and appartenances of spirituall, and therefore goe along with spirituall; yea they are a part of Gods covenant with his chil∣dren, for hee hath promised that if they will but serve him faithfully and sincerely, hee will take care both of their bodies and soules, Reade 1 Co∣rinthians 3.21. Leviticus 26.3, &c. Deuteronomie 28.1, &c. Psalme 81.13, &c. Malachi 3.10. and 1 Timoth. 4.8.

[Answer 7] Seventhly, it appeares that righteous and holy men shall lacke nothing that is good, because

I. They are the children of God.

II. The members of Christ.

III. And God loves them as a Father doth his children.

First, righteous and holy men are the children of God; the Lawyers ob∣serve that there are foure sorts of sonnes, namely;

I. Some are naturall and legitimate, to wit; borne in holy wedlocke. Thus Christ is Gods naturall Sonne.

II. Some are legitimate but not natu∣rall; these are adopted Children, and were called by the Jewes (Asuphim) Collecti, from Asaph, Collegit, Congrega∣vit.* 1.18 When my Father and my Mother for∣sooke mee, then the Lord gathered me. Thus the righteous are the children of God by the grace of Adoption.

III. Some are naturall, and not legiti∣mate, as those who are borne of har∣lots, but not of common strumpets; and these are called Nothi, Bastards. Thus wicked men are the children of God by the grace of creation; And are called Bastards and no sonnes, Heb. 12.8.

IV. Some are neither naturall nor le∣gitimate, as those who are borne of common harlots; such a one the He∣brewes called (Mamzer) and the latines call him Spurium; and the Lawyers call such Iucertos, quia incerto patre, sed certa matre: because although the mother was knowne, yet the true Father was not: And such as these might not (among the Iewes) enter into the congregation. And thus we see that righteous men are the children of God by Adoption, and therefore their Father will not see them want.

Secondly, they are the members of Christ, and therefore they shall lacke nothing, all things being given unto him by his Father, for the good of his bre∣thren.

Thirdly, God loves the righteous as a Father his children, and therefore wlll not suffer them to lacke.* 1.19 For we know that a loving and naturall Father,

I. Loves his child more then his ri∣ches, and therefore will not spare them from him: So our God prizeth and va∣lueth all those who are righteous, above all earthly things.

II. A Father doth protect and pro∣vide for his child to his power; and so will God for the righteous, as he hath pro∣mised in this verse.

What is the reason that some of Gods [Question 5] children lacke, not withstanding this love and power of God.

First, sometimes the reason is be∣cause [Answer 1] they love and desire temporall things too much; yea oftentimes the love of the world is not thorowly cru∣cified in their hearts: And therefore God in love and mercy towards them withholds them, least in stead of bread he should give them a stone.

Secondly, sometimes the reason is [Answer 2] because they seeke temporall things more then spirituall; the righteous of∣tentimes are more sensible of tempo∣rall wants then Spirituall, and grieve more for the lacke of externall things then internall, and use more meanes, and with more fervor for earthly then heavenly things: and therefore it is just with God to deny and withhold them, untill they have learnt to discerne be∣twixt things that differ, and prize every thing according to his worth.

Thirdly, sometimes the reason is, be∣cause [Answer 3] they are not profitable unto them, but rather hurtfull.

Fourthly, sometimes because they are [Answer 4] not necessary, God otherwise provi∣ding for them.

Who doe not aright adhere and [Question 6] trust unto the divine providence of God?

First, those who dare trust God with [Answer 1] their soules and the things thereto belong∣ing, but distrust him for their bodies, and temporall things.

Secondly, those who dare trust God [Answer 2] for temporall things of small moment, but distrust him for great; The lesser things of their body they will trust in God for, but for greater they will trust to them∣selves.

Thirdly, those who in great danger [Answer 3] and distresses have recourse unto wicked

meanes.

Fourthly, those who murmur, [Answer 4] grudge, and repine in their wants, and disasters.

[Answer 5] Fifthly, those who doe not in all things certainely trust unto God: for it is a degree of infidelity, and an in∣jurie unto God, not to trust him for whatsoever we lacke: For

I. The nature of faith is to be sure and certaine, and to apprehend an interest even in temporall things, they being a part of Gods covenant, as was shewed before.

II. Faith is founded upon the truth, fidelity, promise, and particular provi∣dence of God, who governes all things, and therefore it should bee firme trusting God in all things.

II. Faith is not led by sense (for those are opposed, wee walke by faith, not by sight, 2 Corinthians 5.7.) and there∣fore faith should beleeve without meanes, according to that, Romans, 8.24. For wee are saved by hope, but hope that is seene, is not hope: for what a man seeth, why doth hee hope far. And 2 Corinthi∣ans 4.18. Whilt wee looke not at things which are seene, but at the things which are not seene, for the things which are seene; are temporall, but the things which are not seene, are eternall.

Wherefore let us learne to be righte∣ous, and confidently to rely upon the promise and providence of God, and wee shall then want nothing which the Lord sees and knowes to bee requisite for us.

[Question 7] What may the righteous confidently beleeve?

[Answer 1] First, that the Lords eye is alwaies upon them, and he sees all their wants and miseries.

[Answer 2] Secondly, that the bowels of his mercy and of his compassion yerne upon them, and hee loves them.

[Answer 3] Thirdly, that God is infinite in wise∣dome, and sees what is profitable for them, both for the present and future time.

[Answer 4] Fourthly, that God will protect them from evill, or from the evill of evill.

[Answer 5] Fifthly, that God will provide for them what he sees good in his good time.

[Answer 6] Sixthly, the righteous may boldly beleeve, that a sure hope, and confidence in God shall never got unrewarded.

Wincelaus (or according to some Win∣celaijs) King of Hungary, being driven out of his Kingdome and forsaken of his owne, oftentimes used to say, the hope I had in men hindred mee from put∣ting my trust in God: but now that all my confidence is in him, I assure my selfe that hee will helpe mee by his divine goodnesse; as it fell out indeede unto him, being reestablished in his estate and dignities within a short time after.

And let all the children of God doe as Dion did, who being advertized, that Calippus whom hee tooke for his friend watched opportunity to slay him; went unto him when hee was invited by him, saying hee had rather loose his life then distrust his friend. Thus did holy Iob, Though the Lord kill me, yet will I put my trust in himi 1.20. And exitus probat, the event shewed that his confidence went not unrewarded of God.

§. 7. Shall be added unto you.] [Section 7]

Is it not lawfull to seeke riches or tem∣porall things at all? [Question.]

Having spoken something of this be∣fore, verse 24. and 25. I here briefely thus resolve this quaere.

First, that it is lawfull for us [Answer 1] to follow our callings diligently, and to desire a blessing from God upon our labours and endeavours, that so whatsoever wee doe may pro∣sper.

Secondly, it is lawfull to possesse [Answer 2] riches, both for our necessity, and com∣fort, if wee can but use them as though ••••e used them not (1 Corinthians 7.30.) which indeede is very hard to doe, because our affections are too prone to bee seduced and captivated by the world, and worldly things. And therefore that wee may not too much desire or seeke the things of this life, nor at all trust in them, let us remember these sixe things, namely;

I. Wee enjoy here nothing in out∣ward things, but what is common to bruit beasts.

II. Nothing here can give the heart content, or peace, and therefore this should not be our restk 1.21.

III. The things of this life cannot give grace, or spirituall comfort, or re∣mission of sinnes unto us.

IV. Riches cannot bring us unto hea∣ven and eternall life, according to that in the eleventh of the Proverbs and the fourth verse: Riches profit not in the day of wrath: but righteousnesse delivereth from death.

V. Riches detaine a man from hea∣ven, and violently draw his affections downewards.

Anselme walking saw a bird which

a boy had caught, and that she might not flie away, had tied a stone to her legge: Now observing how the bird would flie up, and presently bee pulled downe a∣gaine by that weight which was hung at her, made the good old man fall in∣to this meditation; That as the bird was detained from flying upward by the stone tyed to her, so by the weight of riches, the affections and minde were hindred from spirituall and divine me∣ditations, contemplations, desires, and the like. And therefore though they should increase, yet let us not set our hearts upon them, Psalme 62.10.

VI. And lastly, remember that God will provide: for wee have here a true promise uttered by truth it selfe, that if wee make it our chiefest care to seeke after grace, and glory, our Father which is in heaven will take care for tem∣porall things.

Notes

• f 1.1

  Mat. 7 7.
• g 1.2

  Esa. 21.12.
• h 1.3

  Esa. 55.1
• i 1.4

  Acts 26.20.
• k 1.5

  Columb. lib. 5. Cap. 9.
• l 1.6

  Histor. of Councel of Trent pag. 419.
• m 1.7

  Fox. Acts and Monum. f. 123. 124.
• u 1.8

  August. de contem. mundi.
• o 1.9

  Psal. 149 5.
• p 1.10

  Mat. 21.5.
• q 1.11

  Psal. 24.7.
• y 1.12

  Psalme 1.5. and 5.5.
• a 1.13

  Luke 17.21.
• b 1.14

  Perkins sup.
• c 1.15

  Psal. 31.19.
• g 1.16

  Mat. 13.22.
• h 1.17

  1 Tim. 6.9.
• * 1.18

  Psalme 27.10
• * 1.19

  Esay 49.15.
• i 1.20

  Iohn 13.15.
• k 1.21

  Mich. 2.10.