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 19. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where theeves breake through, and steale.

Capite hoc sexto duo prohibentur. Hypocrisis versu 1. & Amor mundi versu 19. &c. vel Post exhortationem ad contemptum inanis gloriae, jam hortatur ad contemptum mundi, Cujus

Cujus tres gra∣dus vi∣detur taxare, viz.

• ...Sordidā avariti∣am in quà ta∣xanda duo po∣nuntur,
  • ...Regula duplex thesaurizande,
    • Negativa, ne thesaurizetis super terram, versu 19.
    • Affirmativa, reponite in coelis, vers. 20.
  • ...Ratio quadru∣plex, quarum
    • ...Prima, inclusa in praecepto, quia
      • Terrena incerta, caduca, vers. 19.
      • Caelestia secura, certa, vers. 20.
    • Secunda, ab effectu; quia cor abstrahunt, vers. 21.
    • Tertia, ab alto effectu, quia sensum obtenebrant, vers. 22.23.
    • Quarta, ab officio serviendi Deo (vel ab impossibili) vers. 24.
• ...Nimi∣am soli∣citude∣nem, à quà dis¦suadet argu∣mentis, aliis
  • ...Generalibus naturalibus quae possunt applicari omnibus ho∣minibusk 1.1 Hic
    • ...Regula, Ne curate
      • Vitam, quid 1. edetis. 2. bibetis, vers. 25.
      • Corpus, quid induemini, vers. 25.
    • ...Ratio∣nes tum quia
      • Deus dat majora: Cur haec dubi∣tas, vers. 25.
      • Deus pascit volucres non labo∣rantes, ver. 26.
      • Cura tua vana, nil potest efficere, ver. 27.
      • Deus vestit flores, vers. 28, 29, 30.
      est argumentum
      • ...A majori.
      • ...Ab exemplo
      • ...Ab inutili.
      • ...Ab exem∣ploalio.
  • ...Particularibus spiritualibus, solis fidelibus applicandis. Hic duo, viz
    • ...Prohibi∣tio ubi duo
      • Regula, ne curate cibum, potum, vestes, vers. 31.
      • ...Rationes duae
        • Prima, ab exemplo contrario Ethni∣corum, vers. 32.
        • Secunda, a providentia patris, vel a spe filiorum 32.
    • ...Praecep∣tum u∣bi
      • ...Regula, quae∣rite primò
        • Regnum coelorum, vers. 33.
        • Iustitiam ejus vers. 33.
      • Ratio, omnia addentur, vers. 33.
• ...Minimum gradum curae de futuro, crastino. Hic
  • Regula, ne curate in crastinum, vers. 34.
  • Ratio, Hodiernus dies dat satis curarum, vers. 34.

[Sect. 1] § 1. Lay not up for your selves, &c.]

[Quest. 1] Why doth our Saviour adde this exhorta∣tion?

[Answ 1] First, because the Pharisees being rich, their abundance might be a stumbling stone unto the Apostles; [Observ.] And therefore Christ doth arme them against it: Teaching them, that it must not of∣fend the godly, to see the ungodly rich, and great in the world (Psal. 37. and 73.) for the time will come when there will be a change, the wic∣ked being miserable, and the righteous happy.

[Answ 2] Secondly, because the love of riches becomes not the Apostles of Christ; For

I. How can they be enemies unto the world, if their heart be in the world?

II. How can they be faithfull unto God, if they serve the world and hate God?

III. How can they strive and contend for hea∣ven except their hearts and affections be there?

IV. How can they but seeke their owne lucre and gaine in all things, if their hearts bee on the earth?

V. How can they disswade others from the love of the world, if themselves be guiltie there∣of?

VI. How could or would they be beleeved if they should disswade others, from the treasur∣ing up of riches, if themselves were given here∣unto?

VII. How unfit was it for those times of per∣secution and trouble, to lay up treasures?

And thus for these causes our Saviour gives this exhortation unto the Apostles.

Why doth not our Saviour ad, lay not up trea∣sure [Quest. 2] for your selves as the Hypocrites doe, as he did fore, both in prayer, almes, and fasting?

First, because not onely hypocrites, but all o∣thers [Answ. 1] (in a manner) were guilty of this. Gualt. s.

Secondly, because those who were esteemed [Answ. 2] most wise in the world were given too much to the love thereof; And therefore our Saviour forbids it in generall.

Whom doth our Saviour here speake unto? [Quest. 3]

Not onely unto his Apostles, [Answ.] but also to those who were rich, and desired to be rich: because he neither would have them to gather treasures, nor to set their hearts upon them, whom they have laid up.

What doth our Saviour prohibit here, when [Quest. 4] he saith lay not up for your selves treasure?

Hee doth not forbid labour, [Answ.] and honest cal∣lings, whereby necessary things may bee acqui∣red, without the detriment and hurt of our neighbour (for this is commanded Ephes. 4.28. and 2 Thes. 3.11, 12.) but the love of temporall things (as followes by and by) which is conjoy∣ned with the neglect of divine worship; and a diffidency or distrust of the providence of God.

§. 2. Lay not up treasures,] [Sect. 2]

Why doth our Saviour prohibit this? [Quest. 1]

First, because he who is addicted unto earthly [Answ. 1] things is an Idolater; not beleeving that God is the Creator of heaven and earth, and their Lord before whom they must have no other Gods.

Secondly, because hee who is addicted unto the world doth deny the providence of God, [Answ. 2] yea God himselfe.

It is worthy observation, how our Saviour doth confirm the providence of God even by the booke of nature, as an Antidote against this love of the world: and that by these Arguments.

[Argu. 1] First, we should leave the care of providing foode and raiment for us, unto him, who hath given both body and soule unto us, verse 25. The Argument plainely is this: The soule (that is, the life) is much more excellent then meat; And the body is much more excellent then cloathing; Therefore hee who gave the greater and more excellent things unto us without our intreatie; will much more give the lesse worthy, if we pray unto him.

Hereunto we might adde these reasons.

He Who hath not spared to give his Sonne for us (Rom. 8.32.) will not deny us inferiour blessings.

Hee who hath given us bread from heaven, (John 6.) will give us earthly foode.

He who hath given Christ to bee a garment unto the soule (Rom. 13.11.12.) will apparell the body.

[Argu. 2] Secondly, he who feedes the birds is God, yea thy Father; and therefore he will not deny meat unto thee.

The Maister of the family, who gives meate to his horse, and oxen, and sheepe, will certaine••y not withhold it from his children. Now if men who are wicked know, how to give good things unto their children; how much more then our heavenly Father, Luke 11.

[Argu. 3] Thirdly, hee who cloathes the lillyes, will much more have a care of cloathing us.

[Answ. 3] Thirdly, because the Gentiles love and labour for these earthly things: now we should be bet∣ter then they.

Doth our Saviour forbid us to lay up tempo∣rall [Quest. 2] riches.

[Answ.] Not absolutly, but respectively; but of this by and by, verse 24.

[Quest. 3] What is principally prohibited in this verse?

The love of riches, or the setting of our hearts upon them. [Answ.]

Riches are the blessings of God, why there∣fore [Quest. 4] may we not love them?

First because it is undecent for an heire of [Ans. 1] heaven, to be so base minded, as to mind, or love earthly things: It is a disgrace for a man to de∣light in childish vanities and toyes.

Secondly, because riches hurt us, and bring [Ans. 2] many cares along with them; of this verse 24.

Thirdly, because riches tempt unto many e∣vils, [Ans. 3] 1 Tim. 6.10. For from hence come I. con∣tentions and suites, II. Iniuries and wrongs. III. hard-heartednesse towards the poore. IV. fraud, deceit, false weights, and measures, lying and dissembling. V. supplanting of others. VI. false witnesse, perjury, and bribes in judge∣ment. VI. theft and sacriledge. VII. oppressi∣on of Orphans, & making ship-wrack of a good conscience. VIII. Usury and extortion IX. mur∣der. X. treasons and treacheries XI. the deniall of the faith and Apostacy. All these effects and more the love of riches hath produced. And therefore let us not so love riches, as that either, I. wee unsatiably desire them, when wee want them. Or II. Rejoyce in the fruition of them when wee have them. Or III. Mourne and greeve for their losse, when wee are deprived of them.

§. 3. On earth.] [Sect. 3]

Our Saviour here by an Antithesis doth shew, that the love and affection of earthly things is unbeseeming a Christian.

Why may not the righteous love earthly things? [Quest.]

First, because they are most fit for bruit beasts [Answ. 1] to affect, who are meerely mortall, and led one∣ly by sensuall appetite.

Secondly, because wee must not remaine on [Answ. 2] earth alwaies; and therefore our affections should not be here.

Thirdly, because wee have a better country, [Answ. 3] which is above; & therfore our affections should not be set upon those things which are below, but we should 1. Mortifie all earthly, and carnall affections, Col. 3.5. 2. Hunger after Christ, who farre exceedes all worldly treasures and de∣lights. 3. labour for the certainty of salvation, Luke 10.20. and peace of conscience, Phil. 4.7.

§. 4. Where the moth and rust doth corrupt.]

What is the meaning of these words? [Sect. 4]

First, the phrase here used is applyed to our [Quest. 1] vulgar and common possessions, and the cor∣ruption thereof, For 1. Moth is applyed to gar∣ments. 2. Rust, to vessels. 3. Theeves to both.

Secondly, the meaning is, that all things here [Answ. 1] are subjected to vanity and corruption.

Christ doth not here name Lyons, beares, ship∣wracke, fire and the like but ordinary and weake things, to teach us: [Obser.] That the smallest and most usuall evils are instruments of Gods correction: For 1. He can convert and turne all things, yea e∣ven evill things unto good: 2. He can make use of sathan well; and therefore whatsoever evill doth afflict us is but the Lords rod. And there∣fore we should see Gods hand in all evils.

Wee may see the hand of God in the Moth, [Quest. 2] and rust, but how in the theefe, whose deede is wicked, yea forbidden by God positively in his law, Thou shal not steale?

God permits theeves either 1. [Answ.] for thy covete∣ousnesse and hard-heartednesse. Or 2. for the correction of the negligence of the common∣wealth: because sinne is not punished. Or 3. for some other sinne, because it is usuall with God to punish one sinne with another.

If it be thus, then theeves are Gods servants. [Object.]

Certainely they are, [Answ.] as Asshur was the rod of his anger; and Nebuchadnezzar an instrument to punish the Jewes: theeves are Gods servants as the Caldeans, and Sab••ans, and sathan him∣selfe was, Iob 1. Bur yet these must know that they are indeede the slaves of sathan, and that God will at length cast them into the fire.

What may we learne from hence? [Quest. 3]

The Omnipotencie and infinite power of God, [Answ.] who can punish us by the least creatures: Hee

did not oppresse Egypt with Lyons, but with Grashoppers, and Frogges, and Flies, and the like: And thus often the least creatures have been great enough to take away the li••e of man. As for example. First, we may see this in Ani∣mate creatures; 1. Popilius, Hatto, and divers o∣thers were slaine by rats and mice. 2. Aristides dyed through the bite of a weasell. 3. Messali∣nus, was killed with Horseleeches. 4. Hermo∣nactes was stung to death with Bees. 5. Pope Adrian was choaked with a flye. 6. Cassander was eaten with lice. 7. Antiochus, and Herod with wormes

Secondly, we may see the truth of this in In∣animate things. 1. Alexander Eleus the Philo∣sopher died with a reede. 2. Drusus, the sonne of Claudius Caesar was choaked with a peare. 3. Terpandrus with a fig. 4. Sophocles, with the stone of a grape. 5. Tarquinius Priscus with a fish-bone. 6. Our Earle Goodwin with a crumme of bread. 7. Fabius with a haire in milke. 8. samp∣son Sultane of Egypt, was choaked with dust.

Thus we may reade as in a Map, Gods Om∣nipotency, and Mans Impotency: and learne to feare him, who is able to arme the least and weakest of his creatures, and make it strong e∣nough to cope with, and conquer sinfull man.

Notes

• k 1.1

  Vide Mu∣scul. s ••ag 160. b.