by themselues and to themselues For example sake it is the manner of wise men to prescribe how they will bee saued they take it for a small matter to come to saluation if they can but make a prayer at the ende of their life I speake of them which are not guided by the word some by their workes and others by their faith and all is one for they vnderstand nothing by faith but theyr good intent and well meaning Naturally and commonly men prescribe to themselues how they will be saued how they will worship God and in vsing what meanes they will liue and dye But they doo ill Wherefore in a word bee not wise to thy selfe in this for the matter of thy saluation Let God be wise be thou a foole prescribe no religion to thy selfe content thy selfe to bee wise according to the word for by nature thou hast an euill eye and this eye cannot shewe thee the way of life Away therefore with this damnable practise Lastly our dutie is to seeke for a better eye that is the eye of faith that which is wanting in this eye may bee supplyed And this is faith by which wee rest on the mercie goodnesse of God on his prouidence and protection in life and death This eye is able to see a farre off and to discerne things that cannot otherwise be discerned the euidēce of things not seene And the Patriarkes sawe the promises a farre off Let vs all be careful to seeke this eie of faith without the which wee cannot walke the way to euerlasting life So much of the secōd kinde of eye Now of the third eye briefly according to the compasse of the time Wherfore if the light that is in thee c. This is the blinde eye yea starke blinde that hath no power to discerne or iudge that is to see what is meant by light naturall knowledge of God and iustice which is in the minde It is further said that if this light be darkenesse it is onely buried so as there shall be no vse of it but it cannot be quite put out extinguished Some light of nature is remaining in the most wicked men because conscience remaineth Now heere it is said to bee none but darknesse because it may be buried hid couered but not wholy put out The veriest Atheist that liues hath this light in him This must bee remembred for the vnderstanding of these words as it is plaine in them that haue a reprobate minde they are as if they had no light of nature remaining because it is buried What is the cause that the light of nature is turned into darknesse The cause is in the will and affections of men the desires and lusts of the heart it is sinne that puts out the light of nature actuall sinne the will and affections make men to sinne against the light of nature and against conscience and so put out both and burie them This makes a man not to know that which by nature hee might know Now see the fruite of it Rom. 1. in most horrible and brutish sinnes vpon the blinde minde and reprobate sense The consideration of this point that the vnderstanding may be quite buried by actuall sinne teacheth vs to enter into an examination of our selues Wee haue in vs euen the best of vs all wretched diuellish and damnable desires such as would put out the light of nature in the vnderstanding This teacheth vs to bee vile in our owne eyes who haue such vile hearts that they can put out that light which Adams fall did not Secondly in that the will and affection blinde the mind dazell and dimme the light of our vnderstanding we learne to looke to these principally that they bee mortified and brought in subiection to the obedience of Gods commandements for now the case is altered Before the fall the mind ruled the will but now the will ouerrules the minde Therfore a speciall regard must be had of this wee must renounce our owne wils and affections they are those that bring the ruine of the soule and conscience Therefore aboue all things looke to them that they bee tempered ordered and squared It is best with men when God breaketh them of theyr wills for when they haue their wils in all things of this life they carrie the whole man headlong like a wilde and vntamed colte Though thou hadst all the wisedome knowledge and learning in the world if thy will and affection bee naught they will cast a myst a vaile and a couer or scarfe ouer it wherefore bring these into order and subiection then a little vnderstanding out of the word will giue great light Remember this It is not knowledge principally that should bee sought for or the minde to be instructed and no more but the wil and affection must especially be regarded for from the heart comes life and death saluation or damnation There is the beginning of thy comfort or woe for if they be out of order they will maister ouerrule the vnderstanding Further I gather hence that the doctrine of saluation may bee turned to darkenesse If the light of nature which is so deeply imprinted engrauē in the heart then much more this And this is plaine by experience of all them which begin in the spirit and ende in the flesh which are worldly wicked This could not be otherwise See Heb. 3. 12. there is a most excellent place of scripture which dooth shewe how this light by little and little is put out going backe from the last to the first there bee fiue degrees 1 First the deceitfulnesse of sin 2 Secondly the hardnesse of the heart when sinne hath deceiued 3 Thirdly infidelitie or incredulitie whē the heart being hardned is made vnbeleeuing which beginnes to doubt of the word and to call the truth into question 4 Fourthly the euill heart when the Gospell begins to goe to decay 5 Fiftly falling from God Apostasie And so the light of nature and of the Gospell is put out Then furthermore there is declared how wee hauing receiued the light of the Gospell may preserue it namely by obseruing and watching the liues of one an other and by exhorting one an other Quest. Lastly if the light of nature may be turned into darknesse it may be demaunded whether sauing grace and faith may bee lost If the light of nature which is so deeply imprinted in the heart may be extinguished why may not the grace of regeneration be lost Answer There is no grace of God considered in it selfe but it may be lost for it is a creature and therefore changeable because nothing is vnchangeable but God Wherefore if you consider faith and regeneration in their owne nature they are changeable and may be lost it cannot be denied but in regard of the promise of God to continue and preserue it to vs then it is vnchangeable and cannot be lost God gaue Adam grace but it was changeable hee did determine to
it After that we haue some testimony in our coÌ„sciences that we haue gotten it wee must labour to assure our selues of it How must we doo this For this purpose read 1. Tim. 6. Charge the rich that they bee not high minded c. Marke there how by liberalitie and bountie we are exhorted to lay a good foundation What must wee bee saued by our almes-deedes No this foundatioÌ„ is not laid in heauen for that is our electioÌ„ which God laieth vp there But our foundation is our conscience that is by good works by which as by fruites meÌ„ may assure themselues that eternall life appertaineth vnto them Workes of mercie done with simplicitie singlenes of heart are markes of the children of God signes of true faith and of the true treasure For this cause Paul would haue rich men to lay vp a foundation in their consciences Lastly wee must vse it as a treasure when wee haue done the foure things before mentioned then come to this To this ende diuers duties are required at our hands to be performed of vs. First we must haue our conuersation in heauen If Christ be our treasure then our affection ioy comfort our heart minde and all the whole man liuing on earth must be in heauen If Christ bee thy treasure and his bloud and passion then all thy hart hope ioy and comfort is there Therfore we must send vp our hearts to heauen otherwise he is not our treasure If wee will vse him as our treasure let all our care and ioy bee in and for heauen Secondly wee must turne earthly goods into heauenly treasure How why hee that giueth to the poore lendeth vnto the Lord The Lord becomes a debter to him and boroweth of him for the poore The poore is but the Lordes bayliffe and messenger whom he sends to the rich and hee returnes a rewarde of heauenly treasure for it Marke there how by giuing almes to the Lordes poore we turn earthly blessings into heauenly Luke 12. 43. expressing these words saith Sell all that you haue and giue to the poore make your selues purses which shall last for euer When men do so theÌ„ they turne their temporall goods into heauenly treasure and so men that haue this worlds goods may by the blessing of God make great encrease of them Thirdly we must part with all for this the best thing in the world must not bee too deare though it bee our owne bloud and our life we must part with them rather then with thâ—â— And when wee are thus minded then wee carrie our selues to Christ esteeming him as our treasure When wee esteeme any thing aboue him or preferre ought before him he is not our treasure Thus you see fiue duties all necessary to be performed that we may keepe this commaundement And when by Gods grace wee are enabled to doo these then we shall obey and practise this commaundement Therefore lette vs remember them and bee carefull to performe them so long as wee liue And marke what will follow If wee can finde it and value it c. we will bee content to endure whatsoeuer Gods hand shall lay vpon vs in body or soule and neuer bee dismayed nor discouraged with any thing that befalles vs. Nothing can daunt or discourage a mans heart that hath this treasure but they shall vanish all in time Further it will make that we shall neuer feare death nor iudgement all paines will bee nothing great comfort ease and contentation shal be to vs so long as wee liue if wee can doo thus Now a word or two of the reason Where neither moath c. The reason is drawne from the certaintie and vnchangeablenesse of the treasure Earthly riches are subiect to wormes and cankers and if no canker can come to corrupt them yet the thiefe will haue them But there is no canker moath nor thiefe that can hurt Christ and his merits Ob. Why the highest heauens the place of happinesse should bee free from that vanitie and corruption which the lower heauens and all other creatures be subiect vnto All that we see ouer our heads is subiect to vanitie euen the starres Answer To man by right of creation belongeth the earth and the heauens and they were all mans by creation euen the highest heauens to the very firmament by creation all were mans They were made for him and he was Lord of all They were his pallace all sauing Gods throne And when he fell he was punished in all these creatures but not in the highest heauen because the right vnto it is not by nature but aboue nature and is ours by right of redemption and not by right of creation Secondly by Christs death and passion they are made ours and not by nature but by grace onely and that after the fall Therefore the heauens and the starres and all creatures visible are subiect to vanitie and corruption And so much of the commaundement and the reason I beseech you remember it and learne it and put it in practise both in life and death 21. verse For where your treasure is there wil your hearts be also In the two verses next before going these words Christ gaue two commaundements First what we should not doo and the reason of it Secondly what we should do a reason therof The first a corruptione mutabilitate The second ab incorruptione immutabilitate Now he renders a common reason pertaining to both and serues to confirme both which is thus framed Where your treasure is there your hearts will bee But your heart must not be on earthly treasure but on heauenly Therefore lay not vp treasure in earth but in heauen Now touching the words and the meaning of them By treasure vnderstaÌ„d things excellent and precious in our estimation laid vp for time to come in which men place and put theyr principall ioy and comfort where your treasure is that is your speciall ioye and felicitie For so much the worde treasure imports By heart vnderstand the principall powers and actions of the soule as the thoughts and affections loue ioy feare c. yea the labour paines studie care and endeuour all these are to bee vnderstood by this word heart As if hee should haue said Thus your treasure and heart are things ioyned together and inseperable therefore where your treasure is there is also your care and studie For that which men iudge to bee their principall good and felicitie in seeking it they spend al their paines and time Now for our further edification let vs see what vses may be made of this reason First wee learne here how to iudge aright of our owne hearts Indeed it is a bottomelesse gulfe as Ieremy saith yet we may in some sort search it and iudge of it by this sentence For an earthly treasure and a carnall heart goe together And on the contrary part a heauenly treasure and a spirituall heart goe together These cannot be seuered Therefore looke vpon what you spend your
thoughts and cares and accordingly iudge of your selues If vpon earthly things your minde bee set and fixed then your heart is earthly and carnall it is most certaine Christ hath giuen the sentence If you pleade that it cannot bee because you heare the word receiue the Sacraments and pray c. all this is nothing if your minde and affection be in this world you deceiue your selues for where your heart is there your treasure is And contrary if our principall thoughts and affections be in heauen and our care be for that principally then our heart is he auenly and our treasure heauenly And thus we may iudge of our selues and search our hearts whether they be carnall or spirituall Secondly hereby we may all trie our selues without deceit plainly whether wee haue any portion in heauen or no for if our hearts be on the earth only or chiefly all our portiō is here and none in heauen The man whose portion is in heauen hath his heart and affections there Though you professe Christ though you heare the word pray receiue the Sacraments yet you may be deceiued Therefore looke to this for if thy heart be here thou hast yet no treasure laid vp in heauen Thirdly by this coupling of the hart and treasure we learne that wee must not regard this world tēporall life Nay we must despise it so farre forth as it may be done without hatred of a good blessing vnthankfulnesse to God For this life is a blessing of God giuen vs to prepare our selues for a better Therefore simply we are not to despise it but in respect of heauen And as we must not regard this life so our meditation must be of heauen and not of the earth for heauen cannot bee thy treasure except thy heart be there Therefore drawe thy delight from worldly things and weane it to heauen So much for this verse 22. The light of the body is the eye if then thine eye be single thy whole body shall bee light 23. But if thine eye bee wicked then all thy body shal be dark Wherfore if the light that is in thee be darknes how great is that darkenesse This part hath diuers expositions First I will touch one of the principall though I take it not to be the rightest and thē I will set downe that which I take to bee the best And thirdly I will shew how this depends on those things that go before which will then best appeare when the sense is made manifest By single eye some vnderstand a liberall minde And by a wicked eye an enuious and couetous minde and so they expound these words of enuie and couetousnesse And this exposition is to the purpose And the words of good and euill eye will beare this sense For Salomon puts the good eye for a liberal heart an euil eye for a couetous heart Prouerbes 22. Therefore this is a good sense but not the proper meaning of this place as I take it because the single eye and the light of the body are put for one and the selfe-same thing Now the light that is in vs is the vnderstanding iudgement Againe it is said here that the eye is the light of the body Now a liberall eye cannot bee the light of the body for all actions but for liberall actions only Therefore though it be true that the single eye is a liberall minde and the euill eye a couetous minde yet it is not proper to this place Wherfore we must search further The words be similies and there bee diuers similies in thē The comparison is borrowed from a candle which serues to lighten all that be in the house so the eye serues to light all the body and giue direction to all the actions If thine eye be single To the ende of the 23. verse there is a double Simily which goeth thus As a man that hath a good and cleare sight in his bodily eye can carrie his body any way right and keepe it without wandring and stumbling But if the bodily eye haue any default or defect if it be dimme and corrupt then a man cannot walke without falling or stumbling Nay further if a man haue an eye and it bee blinde hee cannot finde one steppe of his way In the same maner saith Christ if you haue a minde to iudge rightly all is well but if the iudgement bee corrupted there is much darknesse many wants and faults This is the plaine comparison here vsed To come to the words The light of the body is the eye These words are plaine If thine eye be single Here vnderstand the mind resembled by the bodily eye The single eye is the minde able to iudge of things to be done or not to be done good or bad The whole body shall be light That is the whole life For looke as the eye is to the body so is the minde to the life Bright That is the whole course of our life shall bee well ordered if God giue man a minde well disposed But if thine eye be wicked That is if the mind be corrupted the iudgement depraued the vnderstanding darkened so that a man cannot rightly discerne of things to bee done though there be some light remembrance All thy body shall bee darke That is thy life will be full of sinne and disorder For therein stands the darkenesse when the vnderstanding is dimmed and darkened there the life is out of order If the light that is in thee bee darknesse That is if the naturall light of reason vnderstanding and iudgement which is left after the fall and which God hath put into euery man How great is that darknesse That is then there is no difference betweene the life of a man and a beast when the light of naturall reason is put out so as there is no power of iudgement or discerning c. This I take to bee the truest and fittest exposition Now hauing found the meaning let vs come to consider how this depends on the words going before I take it they depend as an answere to an obiection for the two former commaundements are hard to flesh and bloud men cannot brooke them Therfore Christ before he leaues it cuts off all the cauils which might be made against it Quest. If treasure must bee laid vp in heauen why doo all the wisest men seeke earthly treasure so much Answer The effect of the answere is this wee need not to maruell at it for they want the gift of discerning theyr eye is blinde and they cannot discerne things that differ earthly and heauenly And so it comes to passe that they omit the seeking of heauenly treasure Here some things must bee supplied by the readers minde Euery mās eye is eyther a blinde corrupt or single eye 1. The single eye befalles not all but those only to whom it is giuen of God 2. The corrupt eye appertaines to all 3. And some by sin put out the light of nature and hence it is that
at the first and afterwards addes many cubits one after another to his stature so man himselfe cannot by all his care encrease his stature one cubit nay all the cunning wit labour industrie of man is not able to adde any thing to his stature because it is the proper worke of God and of the same nature with the worke of the creation After a thing is created to make it growe and encrease is a worke that proceedes from the same power by which it was created Therefore as none but God doth or can create the body so it is God alone that encreaseth the stature and addes length and makes it grow from stature to stature And so this is a reason from the like As man by taking care cannot encrease his stature one cubit no nor any thing at all as it is in Luke So he cannot by taking care encrease his worldly state or better it This is the sum and substance of this reason and it is very forcible and effectuall to make vs vse moderate care and to moue vs to put away distrustful care so much as for necessaries For wee can no more encrease our mainteinance by taking care then wee can encrease our stature by it which is impossible to any creature And so much for the sense of this verse Now let vs see what doctrines and instructions arise frō the wordes All our labour care and industrie is altogether vaine vnprofitable cōsidered a part from the blessing of God and his prouidence Ps. 127. All the paines that men take for the things of this life is but lost labour without Gods blessing the planter and waterer is nothing If such excellent men as they were that were the founders of the Church laboured in vaine without Gods blessing much more we This is the first point which teacheth vs one speciall dutie alwayes to commēd our labors to God by praier to offer them vp to him that hee may blesse them because without this all our care and labour is in vaine Secondly as God by his decree counsel set downe what shall be euery mans stature so he hath set downe in his decree what shall be euery mans successe and worldly state good or badde better or worse God hath decreed it set it downe and it is vnchaungeable as a mans stature is whē he is come to his full height This conclusiō Christ would teach vs here we cannot make our worldlye state better or worse as we will we cannot be high or lowe at our pleasure but we must haue that stature and state which God hath appointed Looke what successe he hath appointed shall be and must be we cannot alter it by carking and caring This serues to teach vs to depende vppon God and to rest vppon him in our lawfull labours for the successe of them This ouerthrowes diuerse fond opinions First that by art and skill a man may prolong his naturall life and make a supply when hee is come to his ende This is false for if a man cannot make himselfe higher nor alter his stature hee cannot enlarge his life for of the two that were the easier viz. to encrease his stature rather then to lengthen his life beyond the naturall period Therefore man cannot doo this by all his Art or wit Hee cannot peece out his life and refraine his spirit as Ecclesiastes speaketh The soule and the body must be seperated Indeede Art may preserue life till his naturall ende but when that is come no Art can prolong it Secondly the opinion that Witches and Sorcerers can transforme themselues and passe through keye-holes is false If they cannot doo this viz. adde one cubit to theyr stature much lesse can they do that If they cannot adde so much to their stature how can they chaunge and abolish nature If they cannot encrease nature they cannot chaunge it into an other kinde Though Sathan hath many illusions yet hee cannot by all his skill turne a mans body into a beastes And it is a forgery to say that Nabuchadnezzers bodie was changed into a beasts but only he had a phrensie and became lik a beast Thirdly they are deceiued and deceiue that say they can by Art turne baser mettalles into better as brasse into gold a creature of one kinde into an other If this be not possible viz. to adde one cubit c no more is that Likewise wee must remember that all these things are the worke of the Creator and a man can no more doo them then hee can increase his owne stature which hee can neuer do If this be so that we cannot adde c. then it is false which the Papists teach that a man may be glorified and iustified and increase his glory in heauen by his workes He cannot doo it for it requires a greater power to increase glory in heauen then to increase the stature of the body As it is the worke of God to giue stature and to increase it so it is his worke to giue glory and to increase it And if men cannot do that which is lesse in nature how shall they do that which is aboue nature 28 And why care you for rayment Learne how the Lillies of the fielde do growe They are not wearied neither spin The meaning is and do not care for rayment the interrogation still hauing the force of a Negation or Prohibition And heere hee repeates the commaundement before deliuered in the 25. verse Yet not altogether but by peece-meale he parts it and proues it and vrgeth it point by point What should be his meaning to take this course in handling this heauenly doctrine He shewes himselfe here to be the Doctor of the Church and proues himselfe a faithfull teacher Therefore not content only to propound his doctrine least it should take no fruite or profit in the hearers he vrgeth it point by point that by this meanes hee may set an edge vpon it and make it take place in the hearts of his hearers that it may bee engrauen there and bee effectuall And this is the dutie of all that are enioyned to teach viz. to bee carefull to deliuer the will of God and then bee carefull that it may be remembred The father is commaunded to whet his childe as the souldier dooth sharpen his sworde that it may enter into the bodie of the enemie This is the dutie of euerie one to whome it belongs to teach others whether they bee ministers maisters or fathers euery teacher hath his dutie enioyned him First to teach the will of God Secondly to set it on an edge So here Christ giues example and teacheth by his owne practise First he commaunds then he confirmes and vrgeth it by peece-meale and then he repeates the commaundement diuers times So much for the maner and forme of teaching Now let vs come to the words as they lye in order And why care you for rayment c. These wordes must haue the same exposition that the 25. verse
fruites thereof These goe together iustification sanctification and regeneration At the same time that wee are iustified the heart is renued chaunged and sanctified whereby we are enabled to serue God in righteousnesse and holinesse The sense then is this let all your care bee to get this kingdome to serue God in holinesse and righteousnesse all the dayes of your liues This is the meaning of these words Now follow the instructions Hence it is to bee gathered plainely that wee are all out of Gods kingdome by nature and wee are in the diuels kingdome for what neede wee to seeke it if we were not out of it by nature 2. Cor. 4. 4. Sathan is called the God of this worlde that is of the greatest part of mankinde And hee is called the Prince of this world Ioh. 12. 31. Now hee is so termed because men by nature are his slaues and haue their hearts tied and chained so as they can doo nothing but his will See Ephes. 2. 3. Children of wrath and the diuell workes in the children of disobedience The reason is plaine when men cannot be content but refuse to bee vnder God and in his kingdome hee leaues them to the diuell that he may raigne and rule in their hearts and the truth of this we shewe in the course of our liues Though men weare the liuerie of Christ yet in heart they doo homage to the diuell Wee heare the Word and receiue the Sacraments but when it comes to obedience of the commaundements when wee are to put our neckes vnder Christs yoake wee make light account of it And the very performance of morall duties is counted and called nicenesse precisenesse and curiousnesse What is this in effect but as if men should say to Christ Depart from vs wee will not haue this man to raigne ouer vs. It is a grieuous and a fearefull sinne and such as argues that although we professe our selues to bee Christs seruants yet are we Sathans vassalles If a man labour to drawe them from their vnlawfull pleasures and profits they will not spare to speake it with open mouth Depart from vs wee will none of thy wayes as the wicked man is brought in speaking in Iob. 21. 14. Therefore it is not without iust cause that Christ makes this exhortation heere saying First seeke Secondly we are taught here an excellent point neuer to be forgotten for it is the principall point and it is this our principall care must bee to win the kingdome of heauen That is the poynt which Christe shootes at I neede not stand to proue it for this one commandement declares it the words are plaine therefore I beseech you embrace this commaundement and obey it and let this be our principall care now and euer till death You will say How shall we do this How shall wee learne to practise it That you may do it three things must bee remembred First you must come to the place where this kingdome is to bee found Secondly when you are come thither you must enter into it Thirdly you must waite for the possession of it Touching the first when men cannot finde the kingdome of God in all places there be set and certaine places in which it is to be found God hath appointed publike assemblies and a publike ministrie in which the doctrine of reconciliation and saluation is deliuered And these bee the places where this kingdome is to bee found and these be the meanes whereby it is attained In the Gospell the kingdome of heauen is thus taken often especially Math. 13. The very ministrie of the word and the dispensation of the doctrine of saluation is called the kingdome of God because it is the onely means by which God dooth giue this kingdome and offer it In the Canticles the Church asketh Christ where his kingdome is And he answeres by the shepheards tents Therefore wee must come to heare the word and labour to profit by it because it is the sole and solemne meanes by which God giues his kingdome And you must take heede how you neglect this dutie because you know not whē the Lord wil open your hearts not only offer but giue you this kingdme The second dutie is to enter into it for it is not inough to come where Gods kingdome is to haue the kingdome of God amongst vs as the Pharisies had when Christ preached but we must goe one step further and enter into it for till we enter wee shall neuer haue benefite by it How shall we enter Math. 18. Except yee be changed and become as litle babes yee cannot enter That a man may enter he must become like a litle childe Now y e maner of a childe is this The child of a Prince without any disdaine or affectatiō of superioritie wil play with a poore mans childe That is the propertie of children and so must we become children begin to be displeased with our selues lay aside all selfe-loue and selfe-liking We are neuer capable of the kingdome of God till we cast down our selues and see that we are traitors and rebels against God we cannot come to Gods kingdome before And to this purpose Christ saith to Nicodemus Except a man be borne a new of water and of the spirit he cannot see the kingdome of God This regeneration is when wee are chaunged not in the substance of bodie or soule but whē the diuels Image is defaced and wee are sanctified in our minds and thoughts willes and affections and in all our actions Now then that we may enter into Gods kingdome wee must be humbled like litle children and when a man begins to be regenerated and conuerted then hee begins to enter into the kingdome of God and not when hee dies as many thinke Now a man must alwayes after shewe himselfe to bee entred by holinesse and righteousnesse and by duties of loue and mercie and that is the reason of this addition And his righteousnesse and by that wee declare our selues to be of Gods kingdome and to belong vnto it for that stands in righteousnesse The question beeing Who shall dwell in Gods kingdome The answere is He that worketh righteousnesse Psal. 15. The third thing to bee done for the obtaining of Gods kingdome is to wayt for the possession and that is neuer giuen till the day of death And this waiting is performed when a man conuerted regenerated hath a care to keepe faith and a good conscience till death He that doth thus waytes for the kingdome of God as Ioseph of Arimathea is sayd to haue done Luke 23. 51. Now then we see how the kingdome of GOD is to bee sought for it is by doing these three thinges First by comming into the place where this kingdome is to be found Secondly by entering into it And thirdly by waiting for the possession of it These are to bee distinguished one from an other Now let me renew my exhortation Let your principall care be to performe these duties