IN this Chapter and the next , is contained Christs Sermon in the Mount , preached to his Disciples , and others that were conuerted vnto him among the multitude . Hereof I haue chosen to intreate , because it is a most diuine and learned Sermon ; and may not vnfitly be called the Key of the whole Bible ; for here Christ openeth the summe of the Old and New Testament .

Before we come to the parts of this Sermon , three generall points are to be scanned , for the clearing of the doctrine following . First , the 1 Time . Time when this Sermon was preached ; to wit , in the second yeare of CHRISTS ministerie , vpon this occasion : when Christ a a Luk. 6. 7. had wrought a miracle , in cu●ing the man with the withered hand , vpon the Sabbath day , the Scribes and Pharisies went about to kill him ; whereupon he departed from among them , and went into a Mount , where he spent the whole night in prayer . And when it was day , he chose the twelue Apostles : which done , he came downe into a plaine place neare to the Mount , where he wrought many miracles ; but because the people thronged about him to touch him ( for there went vertue out of him which cured them ) therefore he withdrew himselfe out of the throng into the Mountaine againe , and there preached this Sermon vnto his Disciples soone after their election ; no doubt for this ende , to teach them his will , and also to frame and instruct them so as they might become profitable teachers vnto others .

2 Scope . II. Point . The scope and drift of this large Sermon : namely , to teach his Disciples , with all that beleeue in him , to lead a godly , an holy , and blessed life . Although this be euident in the text , yet the Popish Iansen ▪ comment●n concord . E●●ang . cap. 40. Bell. lib 4. de Ius●f . c. 3. Teachers haue depraued this ende and scope ; saying , that Christ herein propoundeth a new Law , farre more perfect then the Law of Moses : & also deliuereth new diuine counsell to his Disciples , which was not giuen in the Law or in the Prophets . But they erre and are deceiued : for Christs intent is to cleare the true meaning of Moses and the Prophets , which was corrupted by the false glosse of the Iewish teachers ; and not to adde any new Law or counsell thereunto , as b b chap. 5. 17. and ● . 12. afterward will plainly appeare . Againe , there cannot be giuen vnto man a more perfect rule then Moses Law , the summe and scope whereof is , To loue God with all the heart , with all the soule , and with all the strength ; then which there cannot be greater perfection in a creature . We therefore vpon the consideration of this worthie ende , must labour to shew the greater care and conscience , to learne and doe the things propounded in this Sermon .

3 Whether Matthew & Luke set ▪ downe the same Sermon . III. Point . Whether is this Sermon the same , with that which is set downe by S. Luke , Chap. 16. v. 20. This question is necessarie , for if they be the same Sermon , then will the one giue great light vnto the other . Men indeede differ in iudgement touching this point : some say they are diuers Sermons ; others say they are one and the same : and that opinion is most likely . For first , they haue one beginning and one matter , the same order of preaching , and the same conclusion , as the comparing of them together will plainely declare . Secondly , this Sermon recorded by them both , was made vpon the election of Christs twelue Apostles , a little after the curing of the man with the withered hand . This is plaine in S. Luke , and may well be gathered from the doctrine of this Sermon recorded by c c chap. 5. v. 13 , 14 , 15 , 16. Matthew , wherein Christ instructeth his Apostles particularly in their office and calling : which he would not haue done , if he had not formerly called them thereunto . If it be said , that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations ; that is , some things are set downe after , which were done before , and some things are set downe before , which were done after , as might easily be prooued by sundrie examples , and in the point in hand is euident : for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vpon occasion of his recording their commission to preach : so that this circumstance of the Apostles election , doth notably prooue these Sermons to be one , S. Matthew setting downe the same more largely , and Luke more briefly .

Their Reasons who hold them to be two distinct Sermons , are of no moment . They say , that the Sermon recorded by S. Luke , was made on the plaine ; this of Matthew in the Mountaine : that of Luke was made by Christ standing ; this of Matthew as he sate downe . Answ. But Luke saith not , that it was made by Christ in a plaine , or standing : onely this he saith , that Christ comming from the Mountaine stoode in a plaine place , and there wrought certaine miracles , and then preached : now all this might be done , and yet Christ might preach this Sermon in the Mount sitting , as S. Matthew saith : for the order of this storie is this . Christ beeing maligned of the Iewes , went into a Mount , and there praied ; after long praier , he chose the twelue Apostles , and then came downe into a plaine and wrought Miracles , but by reason of the throng which pressed about him to touch him , he went into the Mountaine againe , and there preached this Sermon to his Apostles , and others that followed him .

Thus much in generall . Now we come to the Sermon it selfe : which Parts of this Sermon . containeth three parts . A Preface ; the Matter of the Sermon ; and the Conclusion .

The Preface or preparation is contained in the two first verses of I. Preface . this Chapter , wherein are set downe diuers circumstances pertaining to the Sermon . As first and principally , the Author of it , to wit , IESVS 1. Circumstance . Author . CHRIST the Redeemer and Mediatour of mankinde , who in the making of this Sermon , must be considered two waies , euen as he is a Prophet : first , as the Minister of Circumcision for the truth of God , as the Apostle d d Rom. 15. ● . speaketh : whereby thus much is signified , that Iesus Christ as he was man , borne among the Iewes , was vnto them a Prophet and Minister in his owne person , and with his owne mouth was to teach them the will of his Father : which thing was requisite for the accomplishing of Gods word , who had promised before to his auncient people by Moses , that he would raise vp vnto them a Prophet like vnto Moses , c c Act. 3 22. whome they should heare in all things that he should speake vnto them : which prophesie was verified in this Sermon : wherein he manifested himselfe to be the Minister of Circumcision vnto them . Secondly , here we must consider Christ as a Prophet like vnto Elijah , and Elisha , who were as Fathers and masters to the rest of the Prophets : for herein he doth not onely teach beleeuers among the multitude , but his own Disciples also , who were afterward to make Disciples vnto Christ , and to build vp further them that did beleeue ; yea , this instruction of his Disciples , is the cheife scope of this Sermon .

Secondly , here is noted the Place where this Sermon was made , to 2. Circumstance . Place . wit , a Mountaine in Galile : He went vp into a Mountaine . This place he chose for two causes : First , to auoide the throng that pressed about him , while he stoode on the plaine , to see him and to touch him , because f f Luk. 6. 19. there went vertue out of him . Secondly , that he might haue a fit place , both for himselfe to sit and teach , and for his Disciples and the multitude attentiuely and orderly to heare and learne that wholsome doctrine which he deliuered .

In this choice of the place , First , he sheweth great care and wisdome 1 to maintaine outward order in the dispensation of his word : whereby The vses . he teacheth vs , that in all holy ministrations , outward order is to be kept , and conuenient places chosen , where the word of God may be reuerently and profitably both spoken and heard . Secondly , herein he 2 sheweth speciall care to dispence his Fathers will when occasion was offered ; yea , he declareth his diligence herein : so as it is true , it was g g Ioh. ● 34 meate and drinke vnto him , thus by teaching the people to doe his Fathers will . And this his practise must be a president and example to all Gods Ministers . They must not preach by constraint , but of a willing minde ; yea , they must reioyce and be glad when occasion is offered , that they may dispence the will of God vnto his people . This Paul meant in his straite charge to Timothie , that h h 2. Tim. 4. 〈…〉 he should be instant , and teach in season , and out of season : that is , take all occasions to teach the word ; following the example of Christ , who staied not , till he came to Ierusalem , or to some Synagogue , but hauing good occasion offered , taught the multitude in this Mountaine .

Thirdly , here is noted that bodily gesture , which Christ vsed in this ● . Circumstance : Gesture . Sermon ; he taught them , not standing , but sitting , when he was set ▪ so when he preached in Nazaret , i i Luk. 4. 16. 20. he stood vp and read his text , and then sate downe , and preached vnto them . And when his Father and mother sought him at the feast , k k Luk. 2. 40. they found him in the Temple ( sitting ) among the Doctors , and asking them questions : and beeing apprehended , he said to the multitude , l l Mat. 26. 55. I sate daiely with you in the Temple teaching . Now Christ vsed to preach sitting , because it was the manner and custome of that Church so to doe : The Scribes and Pharises ( saith m m Mat. 23. 2. Christ ) sit in Moses chaire , where he noteth their gesture in teaching and expounding the Lawe . Whereby we are taught to bee carefull in obseruing all seemely , commendable , and conuenient gestures , which are vsed in that Church , whereof wee are members . If any shall aske whether we may not preach sitting , as Christ did ? I answer : if it were the custome of our Church , we might lawfully doc it ; for these gestures be indifferent in themselues : but we doe it not , because our custome is otherwise . And so wee may say of preaching with the head couered , which is the manner vsed by the Ministers of the French Churches ; but we vse it not , because wee haue no such custome in our Church .

Fourthly , here are noted the parties whom Christ taught , namely 4. Circumstance : Heare● . his Disciples ; for though he spake in the audience of the multitude , yet herein hee chiefly intended to instruct his Disciples : that is , all those whom he had conuerted by his former Ministerie , and among them principally the twelue Apostles , whom hee had newely chosen to become teachers of others . This circumstance must be well obserued , for as it helpeth to cleare some points in the doctrine following ; so it serueth notably , to proue and iustifie the Schooles of the Prophets , wherin some teach , and others heare and learne , for this ende , to furnish themselues with gifts , that afterward they may become good and able teachers in Gods Church : for what is this , but to followe the example of Christ , who in this place deliuereth doctrine and instruction to his twelue Apostles , the better to inable them to the faithfull discarge of their holy Ministerie .

Lastly , in this Preface is noted Christs manner of speaking , in these 5. Circumstance . Christs manner of speaking words : And he opened his mouth and taught them , saying : which some doe take to signifie nothing else , but a full and euident kind of speech ; as if the holy Ghost had said , he spake with his mouth : as wee vse to say in English , I heard it with mine eares . But this phrase hath a further meaning , for as Paul willing the Ephesians , n n Eph. 6. 1o . to pray to God for him , that a doore of vtterance may bee giuen him , that hee might open his mouth boldly to publish the secrets of the Gospel , doth there make that opening of his mouth , a more speciall kind of speaking , and of farre more waightie matter , then his ordinary communication ; and as Elihu saying , o o Iob 〈◊〉 . 20. I will open my lippes , and will answer , doth thereby import , that his speech should be vpon due consideration , and sound knowledge : so the Euangelist saying , Christ opened his mouth , doth thereby meane , that vpon serious meditation vpon sundry points of heauenly doctrine , hee began to speake with liberty and authoritie , and to deliuer vnto them deep matter of waight and great importance : that this is the meaning , may appeare by the conclusion of this Sermon , where it is said , p p Chap. 7. 29 the people wondred at his doctrine , because he taught as one hauing authority :

Here is Christs first Rule concerning happinesse ; wherein obserue 1. Rule of happinesse . two points : first , the parties blessed , the poore in spirit : secondly , wherein this blessednesse consists , for theirs is the kingdome of heauen . Before we come to these parts seuerally , note in a word , the forme of speech here vsed , they that are ledde by humane reason will rather say , blessed are the rich , for theirs are the kingdoms of the world : But Christ here speaks the flat contrary ; saying , blessed are the poore , for theirs is the kingdom of heauen , which is infinitely better then all the kingdoms of the world : whereby we may see that the wisdome of this world is foolishues with God , and the ordinarie conceit of man , flat opposite to the sauing doctrine taught by Christ .

Blessed are the poore in spirit . The word translated poore , doth properly 1. Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a begger , one that hath no outward necessaries , but by gift from others : but here it is more largely taken , not onely betokening those that want outward riches , ( for s s Luk. 6. ●0 ▪ ●4 . S. Luke opposeth these poore to the rich in this world ) but also those that are any way miserable , wanting inward or outward comfort : and such an one was Lazarus , t t Luk. 2● ▪ 〈◊〉 , 21. that lay begging at Dives gates . What is meant by poore in spirit , is plainely expounded Isa. 66. 2. where the Lord saith , I will looke to him that is poore , and of a contrite spirit , and that trembleth at my words . Christs meaning then is this , that those poore are blessed , who by meanes of their distresse , through want of outward comforts , are brought to see their sinnes , and their miserie thereby ; so as finding no goodnesse in their hearts , they despaire in themselues , and flie wholly to the mercie of God in Christ , for grace and comfort , as Lazarus did to Diues gates for outward reliefe .

Seeing Christ doth thus set out the person that is truly blessed , let vs Vse . 1. T●●●ll of our pouertie . see whether we be in the number of these poore ones . Indeed we haue many poore among vs , some that by excesse and ryot haue spent their substance , and others that through idlenesse increase their want ; as the wandring beggars , a sinnefull and disordered people , who ioyne themselues to no Church : but none of these can by their pouertie make iust claime to true felicitie . The blessed poore , are poore in spirit , and this pouertie we must finde in our hearts , if we would knowe our selues to be truely happie ; but after triall , this will be found much wanting : for first , if men liue outwardly ciuill , and keepe themselues from grosse sinnes , this thought of pride takes place in their hearts , that they are righteous ; and they perswade themselues with the u u Mat. 19. 20 young man in the Gospel , that they can keepe Gods commandements . Secondly , let worldly wants befall men , in body , goods , or name , and they are grieued ; yea , their soules are full of sorrow : but for spiritual wants , as blindnesse of minde , hardnesse of heart , vnbeliefe , and disobedience , their hearts are neuer touched . Now whence comes this , but from that pride of heart , whereby they blesse themselues in their estate , and thinke all is well with them in respect of their soules ? so that true it is , pouertie of spirit is hard to be found . We therefore must search our selues , and labour to feele our spirituall wants ; and looke how Lazarus lay for his bodie , at Diues gates ; so must wee lie at Gods mercie gate in Christ , for our soules , abandoning this pride of heart , and acknowledging that there is no goodnesse in vs of our selues ; for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride . And to induce vs vnto this good dutie , let vs consider the gratious promises made to them that be poore in spirit ; * * Psal. 72. 2. they are called Gods poore : y y Psal. 40. 17. hee thinketh on them : though heauen be Gods throne , and the earth his footstoole , yet will hee z z Isay 66. 2. looke to him that is poore and of a contrite spirit : yea , the Lord will a a Isay 57. 1● . dwell with him that is of a contrite and broken heart : b b Luk. 4. 18. Christ came to preach the glad tidings of the Gospel to the poore : yea , c c Luk. 1. 53. the Lord filleth the hungrie ( that is , the poore and hungrie soule ) with good things , but the rich he sends emptie away . Let these and many such fauours with God , which they enioy , prouoke vs to become poore in spirit .

Secondly , are they blessed that be poore in spirit ? then here all poore 2. Poore mens dutie . and wretched persons in the world , may learne to make good vse of their wants and distresses ; they must consider them as the hand of God vpon them , and thereby be ledde to the viewe of their sinnes : and by the consideration of their sinnes , be brought to see their miserie in themselues , the true ground of this spirituall pouertie . Now , when they are once poore in spirit , they are in a blessed state in the iudgement of Christ . If a man bleed dangerously at the nose , the best way to saue his life , is to let him blood else-where , and so turne the course of the blood another way : euen so , when a man is oppressed with worldly calamities , hee cannot finde any comfort in them , for in themselues they are Gods curses ; yet if thereby he can bee brought to see his spirituall pouertie , then of curses they become blessings vnto him : and therefore when we are in any distresse , wee must not onely fixe our eies vpon the outward crosse , but by meanes of that , labour to see the pouertie of our soules ; and so will the crosse lead vs to happinesse .

Thirdly , they that abound with worldly wealth , must hereby learne 3. Rich mens dutie . to become poore , if they would be saued : Poore I say , not in goods , but in soule and spirit : this indeed is hard to flesh and blood , for naturally euery rich man blesseth himselfe in his outward estate , and perswades himselfe that God loues him , because he giues him wealth : but such conceits must he striue against , and learne of God to reioyce in this , that he is made lowe : Iam 〈…〉 .

Fourthly , on this saying of Christ , that the poore are blessed , the Popish 4. Against the vow of pouertie . Bellar. cont. Gen. 5. lib. 2. cap. 20. teachers ( obseruing the word translated poore , to be●oken outward pouertie ) goe about to builde their vowe of voluntarie pouertie , whereby men renouncing their wealth and possessions of this world , doe be take themselues to some Monasterie , there to liue a poore and solitarie life . But their voluntarie pouertie will not agree with this text ; son Christs poor● here pronounced blessed , are such , as by reason of their pouerty , are miserable and wretched , wanting outward comforts , as we shewed o●t of Luke ▪ d d Luk. 6. 20. with 24. where Christ opposeth them to the rich , who abound with all worldly delights : but to vndergoe the Popish vow of voluntarie pouertie , is no estate of miserie or distresse ▪ for who doe liue in greater ●ase , or enioy more freedome from the crosses and vexations of this life , then their begging Friers ? Againe , if their vowed pouertie had any ground in this text , then Christ should pronounce such poore blessed , as made themselues poore ; but that he doth not , for then in the next verse he should pronounce such mourners blessed , as voluntarily cause themselues to mourne : for that verse dependeth on this , as a more full explanation of this first rule : But no man will say that they that mourne without a cause , are there called blessed ; and therefore Popish vowed pouertie hath no ground on this place . And thus much of the persons .

II. Point . Wherein the blessednes of these poore consists ; namely , in hauing a right to the kingdome of heauen , For theirs is the kingdome of heauen . By kingdome of heauen ( for the better conceiuing of this Kingdome of heauen . blessednes ) we must vnderstand a state or condition of man , whereby he is in Gods fauour , and hath fellowship with God . The truth of this description is euident by the tenour of the new Testament . Now this estate of man is called a Kingdome , because herein God rules as king , and man obeies as Gods subiect : for no man can be in Gods fauour , nor enioy his fellowship , vnlesse God be his King , ruling in his heart by his word and spirit , and he Gods subiect resigning himselfe to be ruled by him : for this happie estate consists in Gods gracious ruling of man , and mans holy subiection vnto God . Indeede , fewe doe see any great happines in this estate , but the truth is , mans whole felicity stands herein : Rom. 14. 17. The kingdome of God is not meate and drinke , but righteousnes , peace , and ioy in the holy Ghost . Here the Apostle teacheth vs three things : namely , that when Gods spirit rules in a mans heart , then first , he is iustified , there is righteousnes : secondly , he hath peace with God , euen that peace of conscience which passeth all vnderstanding : thirdly , the ioy of the holy Ghost , which is all vnspeakable comfort , passing all worldly ioy whatsoeuer . And these three doe notably set out the state of an happie man : which will yet more plainly appeare by their contraries in Iudas , who beeing a wretched sinner , vnrighteously betraied his master , and thereupon fell into the miserie of a guiltie accusing conscience , which was the cause of his desperate death , and also that his bodie burst asunder , and his bowells gushed out : now if an euill conscience be so fearefull , then ●ow blessed an estate is the peace and ioy of a good conscience ? which a man then hath when God by his word and spirit ruleth in his heart . Againe , this estate is called the kingdome of heauen , because that man in whom Christ 〈…〉 by his word and spirit , is alreadie himselfe in heauen , though i● bodie he be yet on earth : for heauen is like a citie with two gates , thorough both of which a man must passe , before he obtaine the full ●oyes thereof : now so soone as God by his word and spirit , rules in any mans heart , he is alreadie entred the 〈…〉 te of grace , which is the first gate : the other remaines to be passed thorough at the time of death , which is the gate of glorie , and then he is in full possession .

Doth true happines consist in this estate , where Christ ruleth and The vse . 1. man obeies ? then here behold the errour of all Philosophers and wise The error of the world touching happines . men of this world touching happines : for some haue placed it in pleasure , some in wealth , and others in ciuill vertue , and some in all these . But the truth is , it stands in none of these . A naturall man may haue all these , and yet be condemned : for the ciuill vertues of the heathen , were in them but glorious sinnes . Our Sauiour Christ hath here reuealed more vnto vs , then all the wise men of the world did euer know : and hereby we haue iust occasion to magnifie the bookes of Scripture , farre aboue all humane writings , because they doe fully set out vnto vs the nature and estate of true felicitie , which no humane workes could euer doe : we must therefore account of them , not as the word of man , but of the euerliuing God : yea , this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists , that denie the same to be the word of God .

Secondly , hereby we are taught , from the bottome of our hearts , to 2 make that petition for our selues , which Christ teacheth in his holy Pray for Gods kingdome . prayer ; namely , that he would let his kingdome come : that is , not suffer sinne , Sathan , or the world to raigne in vs , but by his word and spirit to rule in our hearts , giuing vs grace to be guided thereby in all our waies . We affect nothing more then happines , and therefore we must oftentimes most seriously make this request to God , preferring this estate with God , before all pleasures and happines in this world , and vse all good meanes to feele in our hearts the power of Christs kingdome .