THE NARROW way to Glory. MATH. 5.20. Except your righteousnesse exceed the righteousnesse, &c. WHen the Wisedome of the world had discovered a World of wisedome to the multitude assembled, by shewing them how by eight severall Conduites blessednesse might bee convayed to their soules;
THE NARROW Way to Glory. MATH. 5.20. Except your righteousness exceed the righteousness, etc. WHen the Wisdom of the world had discovered a World of Wisdom to the multitude assembled, by showing them how by eight several Conduits blessedness might be conveyed to their Souls;
salt in seasoning the earth by purity of their doctrine, light in shining to the world by their piety of living, joyning pure conversation to heavenly speculation, that so they might bee not the least but the greatest in the Kingdome of heaven.
salt in seasoning the earth by purity of their Doctrine, Light in shining to the world by their piety of living, joining pure Conversation to heavenly speculation, that so they might be not the least but the greatest in the Kingdom of heaven.
for though they taught well, yet they wrought ill, whose righteousnesse if we exceede not, there will bee no entrance for us into the kingdome of heaven.
for though they taught well, yet they wrought ill, whose righteousness if we exceed not, there will be no Entrance for us into the Kingdom of heaven.
God saith it, the truth saith it, the Iudge saith it, Except your righteousnesse exceed that of the Scribes and Pharisees, you shall in no case enter into the Kingdome of heaven.
God Says it, the truth Says it, the Judge Says it, Except your righteousness exceed that of the Scribes and Pharisees, you shall in no case enter into the Kingdom of heaven.
First, that there is an entrance to the Kingdome of Heaven, for he that sayd, Except your righteousnesse doth exceed the righteousnes of the Scribes and Pharisees, ye shall not enter, &c. doth inferre, that if our Righteousnesse doth exceede that of the Scribes and Pharisees, we shall enter into the Kingdome of heaven, ther's our hope.
First, that there is an Entrance to the Kingdom of Heaven, for he that said, Except your righteousness does exceed the righteousness of the Scribes and Pharisees, you shall not enter, etc. does infer, that if our Righteousness does exceed that of the Scribes and Pharisees, we shall enter into the Kingdom of heaven, ther's our hope.
Thirdly, righteousnesse that thus enters into the Kingdome of heaven, must be our owne; your righteousnesse entreth into the kingdome of heaven, there is our worke.
Thirdly, righteousness that thus enters into the Kingdom of heaven, must be our own; your righteousness entereth into the Kingdom of heaven, there is our work.
Fourthly, this our righteousnesse that enters into the kingdome of heaven, must be an exceeding righteousnesse, For except your righteousnesse exceed, &c. There is our square and rule.
Fourthly, this our righteousness that enters into the Kingdom of heaven, must be an exceeding righteousness, For except your righteousness exceed, etc. There is our square and Rule.
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The first thing observed though it be last in my Text, is, that there is an entrance into the kingdome of heaven, for a Fine principiuns, I must begin at the end, at the kingdome of heaven, which is both the beginning and the end, being both A and Ω, the first thing wee desire,
The First thing observed though it be last in my Text, is, that there is an Entrance into the Kingdom of heaven, for a Fine principiuns, I must begin At the end, At the Kingdom of heaven, which is both the beginning and the end, being both A and Ω, the First thing we desire,
Another way where none enters but he that doth the will of the Father, according to that of our Saviour, He that doth the will of my Father, shall enter into the Kingdome of heaven.
another Way where none enters but he that does the will of the Father, according to that of our Saviour, He that does the will of my Father, shall enter into the Kingdom of heaven.
In the first there is tares as well as Wheate, there is chaffe as well as corne, there are Goates as well as Sheepe, till the day of the separation comes;
In the First there is tares as well as Wheat, there is chaff as well as corn, there Are Goats as well as Sheep, till the day of the separation comes;
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and then in the second, the chaffe shall vanish, the corne shall flourish, the tares shall be burned, the wheate shall be faved, the Goates shall be rejected, the Sheepe elected, the one shall be made the examples of Gods justice, the other of his mercie.
and then in the second, the chaff shall vanish, the corn shall flourish, the tares shall be burned, the wheat shall be faved, the Goats shall be rejected, the Sheep elected, the one shall be made the Examples of God's Justice, the other of his mercy.
Each steppe elevates our hope till we come to the perfection of joy, in the everlasting Kingdome of God in Heaven, whose joyes farre further exceed the delights of this world,
Each step elevates our hope till we come to the perfection of joy, in the everlasting Kingdom of God in Heaven, whose Joys Far further exceed the delights of this world,
The eye hath not seene, 1 Cor. 2.9. The eare hath not heard, neither hath it at any time entred into the heart of Man to conceive what things God hath prepared for them that love him:
The eye hath not seen, 1 Cor. 2.9. The ear hath not herd, neither hath it At any time entered into the heart of Man to conceive what things God hath prepared for them that love him:
And shall flesh and blood enter into this kingdome? shall fraile man be made the heyre of Eternity? and those that dwell now in houses of Clay, dwell for ever in houses of Glory? Yes cortainly:
And shall Flesh and blood enter into this Kingdom? shall frail man be made the heir of Eternity? and those that dwell now in houses of Clay, dwell for ever in houses of Glory? Yes cortainly:
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And this is that, that quickens our confidence, for as Saint Augustine noteth Est in Christo Iesu vniuscujusque nostrûm caro & sanguis, ubi portio mea regnat, ibi me regnaere contendo, &c. that is, There is in Christ Iesus, the flesh and blood of every one of us, where a part of me reigneth, there am I sure I shall also reigne:
And this is that, that quickens our confidence, for as Saint Augustine notes Est in Christ Iesu vniuscujusque nostrûm Caro & sanguis, ubi portio mea Reigneth, There me regnaere contendo, etc. that is, There is in christ Iesus, the Flesh and blood of every one of us, where a part of me Reigneth, there am I sure I shall also Reign:
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and that according to the glory of the body of Christ, But Quis ad haec idoneus? Who is fit for these things? Surely they that sow the seede of righteousnesse:
and that according to the glory of the body of christ, But Quis ad haec Idoneus? Who is fit for these things? Surely they that sow the seed of righteousness:
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Alas then, in what miserable estate are wee, who may say with Iob that Corruption is our Father, for we are farre estranged from the Kingdome of heaven:
Alas then, in what miserable estate Are we, who may say with Job that Corruption is our Father, for we Are Far estranged from the Kingdom of heaven:
3. Neminem ex seipso legem implevisse vel posse implere, that is, 1. Without Iustice or righteousnesse none can be saved. 2. None can bee just or righteous but by the Exact performance of the whole law. 3. No man ever did, no man ever can (Christ Iesus onely excepted) performe the whole law exactly as God requireth.
3. Neminem ex Seipso legem implevisse vel posse implere, that is, 1. Without justice or righteousness none can be saved. 2. None can be just or righteous but by the Exact performance of the Whole law. 3. No man ever did, no man ever can (christ Iesus only excepted) perform the Whole law exactly as God requires.
No man that fulfilleth not the law can be just or righteous, And no man that is not just or righteous can bee saved or enter into the kingdome of heaven:
No man that fulfilleth not the law can be just or righteous, And no man that is not just or righteous can be saved or enter into the Kingdom of heaven:
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and the shame of his nakednesse, discovered the nakednesse of our shame. For by this hereditary corruption, our Fathers begat us Damnatos priusquam natos, Damned before borne,
and the shame of his nakedness, discovered the nakedness of our shame. For by this hereditary corruption, our Father's begat us Condemned priusquam natos, Damned before born,
and therefore as Ferus excellently observeth in the place before mentioned: Alterius & aliena justitia nobis succurrere necesse est, Ferus: quo supra:
and Therefore as Ferus excellently observeth in the place before mentioned: Alterius & Aliena justitia nobis succurrere Necessary est, Ferus: quo supra:
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and have wandred farre from the way of life? See then the abundant loving kindnesse of the Lord, who indeavours to stay the vengeance of his just fury, that he may receive us to his saving mercy,
and have wandered Far from the Way of life? See then the abundant loving kindness of the Lord, who endeavours to stay the vengeance of his just fury, that he may receive us to his Saving mercy,
Heere we may seethe truth of the Type of Abrahams sacrificing of his sonne Isaac; for heere God suffers his Sonne to sacrifice himselfe, to perfect the worke of mans Redemption:
Here we may seethe truth of the Type of Abrahams sacrificing of his son Isaac; for Here God suffers his Son to sacrifice himself, to perfect the work of men Redemption:
whose love yet is so great, that because our Saviour himselfe could not finde words to expresse it, he was compelled to include it, in the word So: So God loved the world, Ioh. 3.16 that he gave his onely begotten Sonne, that whosoever beleeved in him, should not perish,
whose love yet is so great, that Because our Saviour himself could not find words to express it, he was compelled to include it, in the word So: So God loved the world, John 3.16 that he gave his only begotten Son, that whosoever believed in him, should not perish,
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like unto us in all things (sinne onely excepted) Hence he is called the flower of Iesse; for as the flower hath Solem in Caelo patrem, & Solum in Terra matrem, The Sunne in heaven for its Father,
like unto us in all things (sin only excepted) Hence he is called the flower of Iesse; for as the flower hath Solemn in Caelo patrem, & Solum in Terra matrem, The Sun in heaven for its Father,
For what did wee lay upon his shoulders but sinne the mother, and sorrow the daughter of sinne? so saith the Propheticall Evangelist, Hee was wounded for our Transgressions, He was bruised for our iniquities, the Chastisement of our Peace fell upon him,
For what did we lay upon his shoulders but sin the mother, and sorrow the daughter of sin? so Says the Prophetical Evangelist, He was wounded for our Transgressions, He was Bruised for our iniquities, the Chastisement of our Peace fell upon him,
Who heares this, and doth not tremble? who knowes it, and doth not feare? Must my sinnes, (oh blessed Iesus) be the cause of thy sufferings? and must my life be restored by thy death? must Eternity dye that mortality may live? and God bcc punished, that man may be pardoned? must thy righteousnesse bee condemned, that my unrighteousnes might be absolved? Me thinkes I can hardly containe,
Who hears this, and does not tremble? who knows it, and does not Fear? Must my Sins, (o blessed Iesus) be the cause of thy sufferings? and must my life be restored by thy death? must Eternity die that mortality may live? and God bcc punished, that man may be pardoned? must thy righteousness be condemned, that my unrighteousness might be absolved? Me thinks I can hardly contain,
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why should I lay my sorrowes upon thy shoulders, or my disobedience upon the backe of thy obedience,? But me thinkes I heare Christ answering mee as hee answeared Saint Peter, if I wash thee not, thou hast no portion in me:
why should I lay my sorrows upon thy shoulders, or my disobedience upon the back of thy Obedience,? But me thinks I hear christ answering me as he answered Saint Peter, if I wash thee not, thou hast no portion in me:
for thou wert made sinne for us, that knewest no sinne, that we might be made the Righteousnesse of God in thee: Oh unspeakeable mercy! Oh gracious Act!
for thou Wertenberg made sin for us, that Knewest no sin, that we might be made the Righteousness of God in thee: O unspeakable mercy! O gracious Act!
Saint Chrysostome pondering those words of the Apostle, breakes forth into this passion Quis sermo, qu• … Mens ista praedicare potest? Iustum (inquit) fecit peccatorem, ut peccatores faceret justos, imò neque sic dixit,
Saint Chrysostom pondering those words of the Apostle, breaks forth into this passion Quis sermon, qu• … Men's ista praedicare potest? Iustum (inquit) fecit peccatorem, ut Peccatores faceret justos, imò neque sic dixit,
sed quod multò majus erat, non enim habitum posuit, sed ipsam qualitatem, non dixit peccatorem, sed peccatum, ut nos fiamus, non dixit Iusti, sed justitia, & justitia Dei:
sed quod multò Majus erat, non enim habitum He placed, sed ipsam qualitatem, non dixit peccatorem, sed peccatum, ut nos fiamus, non dixit Justi, sed justitia, & justitia Dei:
that is, what speech, what minde, can declare these things? He made (saith he) the righteous a sinner, that he might make sinners righteous, nay he sayd not so:
that is, what speech, what mind, can declare these things? He made (Says he) the righteous a sinner, that he might make Sinners righteous, nay he said not so:
that wee might be made (he saith not) righteous, but Righteousnesse also, the righteousnesse of God in him. Oh heavenly Tidings! oh heart-rejoycing newes!
that we might be made (he Says not) righteous, but Righteousness also, the righteousness of God in him. O heavenly Tidings! o heart-rejoicing news!
Oh how happy are they that hunger and thirst after this righteousnesse, that cry with S. Bernard, Iesus esto mihi Iesus, Iesus be my Iesus, that is, my Saviour;
O how happy Are they that hunger and thirst After this righteousness, that cry with S. Bernard, Iesus esto mihi Iesus, Iesus be my Iesus, that is, my Saviour;
And this easily reconcileth the seeming contradiction of the two blessed Apostles. S. Paul concludeth that we are justified by faith without the workes of the Law.
And this Easily reconcileth the seeming contradiction of the two blessed Apostles. S. Paul Concludeth that we Are justified by faith without the works of the Law.
For Saint Paul speaking of the very Act of justification, excludeth workes, because justification is the immediate act of faith laying assured hold upon Christ Iesus, who rose againe for our justification.
For Saint Paul speaking of the very Act of justification, excludeth works, Because justification is the immediate act of faith laying assured hold upon christ Iesus, who rose again for our justification.
To make this yet more evident, I must intreate you to observe that in all things there are two beginnings, there is a beginnig of existence by which a thing is;
To make this yet more evident, I must entreat you to observe that in all things there Are two beginnings, there is a beginning of existence by which a thing is;
the soule of our lives, or the life of our soules, is Faith, for the just shall live by his faith, which is the beginning of existence by which we live the life of grace:
the soul of our lives, or the life of our Souls, is Faith, for the just shall live by his faith, which is the beginning of existence by which we live the life of grace:
and S. Iames of the breath, which is workes. For saith he, shew me thy faith by thy workes, &c. Excellently to this end speaketh S. Bernard, Ber. de Resur:
and S. James of the breath, which is works. For Says he, show me thy faith by thy works, etc. Excellently to this end speaks S. Bernard, Ber. de Resurrection:
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and these were accounted Inglorij without honour, till by their valour they had acheived some impresse, to bee painted on their shields, Tis true, that God hath given us scutum fidei the shield of faith,
and these were accounted Inglorij without honour, till by their valour they had acheived Some Impress, to be painted on their shields, This true, that God hath given us scutum fidei the shield of faith,
The Pope beareth men in hand, that he hath a treasury of other folkes righteousnesse to dispense of at his pleasure, to helpe men into the kingdome of heaven.
The Pope bears men in hand, that he hath a treasury of other folks righteousness to dispense of At his pleasure, to help men into the Kingdom of heaven.
And this righteousnesse may well be called justitia acquisita an acquired justice, because by the assistance of Gods sacred Spirit we increase in grace,
And this righteousness may well be called justitia acquisita an acquired Justice, Because by the assistance of God's sacred Spirit we increase in grace,
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yet this promise is grounded upon a precept, Aske, Seeke, Knocke, so saith the Text, Aske, and you shall have; Seeke, and you shall finde; Mat. 7.7. Knocke, and it shall be opened unto you.
yet this promise is grounded upon a precept, Ask, Seek, Knock, so Says the Text, Ask, and you shall have; Seek, and you shall find; Mathew 7.7. Knock, and it shall be opened unto you.
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Cum enim Adam (saith Saint Bernard) in loco Voluptatis positus est ut operaretur: quis sanus sapiens filios ejus in loco afflictionis, positos ad Feriandum esse arbitraretur:
Cum enim Adam (Says Faint Bernard) in loco Voluptatis Positus est ut operaretur: quis Sanus sapiens Sons His in loco afflictionis, positos ad Feriandum esse arbitraretur:
that is, when Adam was placed to worke in a place of pleasure, what man is that, that is right in his wits, that will thinke that we are placed in the place of affliction to keepe holidayes? No, Conducti sumus non ad ociandum,
that is, when Adam was placed to work in a place of pleasure, what man is that, that is right in his wits, that will think that we Are placed in the place of affliction to keep holidays? No, Conducti sumus non ad ociandum,
sed ad operandum, We are hyred by God in our Baptisme, not to loyter, but to labour, non ad ociandum in Via sed ad operandum in Vinea, not to loyter in the way,
sed ad operandum, We Are hired by God in our Baptism, not to loiter, but to labour, non ad ociandum in Via sed ad operandum in Vinea, not to loiter in the Way,
The foolish Virgins we know must be excluded, and the fruitlesse Figtree must bee cursed; for in the day of judgement, we shall be judged according to our Workes.
The foolish Virgins we know must be excluded, and the fruitless Fig tree must be cursed; for in the day of judgement, we shall be judged according to our Works.
Wee reade that when the Gileadites had overthrowne the Ephramites, and had taken the passages of Iordan, they slew all that pronounced Sibboleth insteed of Shibboleth. Now Shibboleth (as those yt are learned in that tongue observe) signifieth full, but Sibboleth empty Eares;
we read that when the Gileadites had overthrown the Ephraimites, and had taken the passages of Iordan, they slew all that pronounced Sibboleth instead of Shibboleth. Now Shibboleth (as those that Are learned in that tongue observe) signifies full, but Sibboleth empty Ears;
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to which if we may add what Saint Hierome hath observed, that Iordan signifieth the Floud of judgment, we finde this excellent Allegory, That in the day of Iudgement, the full Eares onely,
to which if we may add what Saint Jerome hath observed, that Iordan signifies the Flood of judgement, we find this excellent Allegory, That in the day of Judgement, the full Ears only,
Now this righteousnesse looketh two wayes, upward towards God, and downeward towards men as it looketh towards God, it consisteth in the zealous performance of all religious dutyes,
Now this righteousness looks two ways, upward towards God, and downward towards men as it looks towards God, it Consisteth in the zealous performance of all religious duties,
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as hearing, fasting, praying, receiving, and all other dutyes of Evangelicall piety: as it looketh towards men, it consisteth in giving every one his owne.
as hearing, fasting, praying, receiving, and all other duties of Evangelical piety: as it looks towards men, it Consisteth in giving every one his own.
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I may adde to this, that we must give almes to whom almes pertaineth; for this is the rule of justice, that our abundance must satisfie our brothers want;
I may add to this, that we must give alms to whom alms pertaineth; for this is the Rule of Justice, that our abundance must satisfy our Brother's want;
and what was the reason why Dives was damned, was it for turning Lazarus out of house and homestall? (a thing too usuall in this Iron age) no, there is no such thing in the Text:
and what was the reason why Dives was damned, was it for turning Lazarus out of house and homestall? (a thing too usual in this Iron age) no, there is no such thing in the Text:
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if you will know the cause, Saint Augustine will tell you, that it was Non quia abstulit alienum, sed quia non detulit suum, Not because he tooke away that which was anothers,
if you will know the cause, Saint Augustine will tell you, that it was Non quia abstulit Alienum, sed quia non detulit suum, Not Because he took away that which was another's,
That make friends of the unrighteous Mammon, that they may be received into everlasting habitations; Luke 16.9. Ps. 112.9 for he that disperseth and giveth to the poore, his righteousnesse shall endure for ever, his horne shall be exalted with honour.
That make Friends of the unrighteous Mammon, that they may be received into everlasting habitations; Lycia 16.9. Ps. 112.9 for he that disperses and gives to the poor, his righteousness shall endure for ever, his horn shall be exalted with honour.
or to blow the Trumpet of our owne prayse, for so did the Pharises, whose righteousnesse if we exceed not, we shall not enter into the kingdome of heaven.
or to blow the Trumpet of our own praise, for so did the Pharisees, whose righteousness if we exceed not, we shall not enter into the Kingdom of heaven.
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And this is the fourth thing observed, namely the rule to direct us in the worke of righteousnesse, which is, that it must be an exceeding righteousnesse, For except your righteousnesse exceede, &c.
And this is the fourth thing observed, namely the Rule to Direct us in the work of righteousness, which is, that it must be an exceeding righteousness, For except your righteousness exceed, etc.
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and yet marke our Doome, For if our righteousnesse exceede not the righteousnesse of the Scribes and Pharisees, we shall in no case enter into the Kingdome of heaven.
and yet mark our Doom, For if our righteousness exceed not the righteousness of the Scribes and Pharisees, we shall in no case enter into the Kingdom of heaven.
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his apparrell is of Linsie Woolsie, for his inward subtilty is concealed under the habit of outward simplicity, his conversation, is like a payre of snuffers, that currishly snuffes filth from others, that he may more freely retaine it in himself:
his apparel is of Linsie Woolsie, for his inward subtlety is concealed under the habit of outward simplicity, his Conversation, is like a pair of snuffers, that currishly snuffs filth from Others, that he may more freely retain it in himself:
and more ravenous than Beares, yet he will endevour to appeare an Angell of light, having a forme of godlinesse, 2 Tim 3.5. but denying the power thereof.
and more ravenous than Bears, yet he will endeavour to appear an Angel of Light, having a Form of godliness, 2 Time 3.5. but denying the power thereof.
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Good God! can such men breathe to halt before so just a judge? doe they thinke thy cleare eyes are clouded, that thou canst not see their dissimulation? Well:
Good God! can such men breathe to halt before so just a judge? do they think thy clear eyes Are clouded, that thou Canst not see their dissimulation? Well:
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if willingly they will not learne in the dayes of mercie, unwillingly thou shalt teach them in the day of justice, that Except their righteousnesse, &c. I promised also to decipher sincerity, which is that blessed vertue, that addes wings to our righteousnesse to flye up to the kingdome of heaven:
if willingly they will not Learn in the days of mercy, unwillingly thou shalt teach them in the day of Justice, that Except their righteousness, etc. I promised also to decipher sincerity, which is that blessed virtue, that adds wings to our righteousness to fly up to the Kingdom of heaven:
In a word she is the cement and sinnewes of all other vertues, for without sincerity, faith proves infidelity; conversion, subversion; wisedome, folly, and charity hypocrisie.
In a word she is the cement and sinews of all other Virtues, for without sincerity, faith Proves infidelity; conversion, subversion; Wisdom, folly, and charity hypocrisy.
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And this is the blessed vertue that I would have walke, hand in hand with righteousnesse, that we might doe just things justly, that we being made the Actuall members of Christ Iesus, may approove our selves to bee so in all righteousnesse and holinesse;
And this is the blessed virtue that I would have walk, hand in hand with righteousness, that we might do just things justly, that we being made the Actual members of christ Iesus, may approve our selves to be so in all righteousness and holiness;
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that with upright heart and sincere Soules, we may performe the end of our redemption, which is to serve (God) in holinesse and righteousnesse all the dayes of our life;
that with upright heart and sincere Souls, we may perform the end of our redemption, which is to serve (God) in holiness and righteousness all the days of our life;
cst p-acp j n1 cc j n2, pns12 vmb vvi dt n1 pp-f po12 n1, r-crq vbz pc-acp vvi (np1) p-acp n1 cc n1 d dt n2 pp-f po12 n1;
that the course of our race being squared according to the rule of perfect sincerity, our righteousnesse may exceede the righteousnesse of the Scribes and Pharisees, that in the end, wee may enter into the kingdome of heaven.
that the course of our raze being squared according to the Rule of perfect sincerity, our righteousness may exceed the righteousness of the Scribes and Pharisees, that in the end, we may enter into the Kingdom of heaven.
To which he bring us that hath so deerely bought us, Iesus Christ the righteous, to whom with the Father and the holy Ghost, bee ascribed all Honour, Glory, Praise, Power,
To which he bring us that hath so dearly bought us, Iesus christ the righteous, to whom with the Father and the holy Ghost, be ascribed all Honour, Glory, Praise, Power,
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