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.

VERS. 24. No man can serve two masters; [Vers. 24] for ei∣ther he will hate the one, and love the other, or else he will hold to the one, and despise the other, ye cannot serve God and Mammon.

§. 1, No man can serve two masters.] [Sect]

This verse containes a compleate Categorical syllogisme.

No man can serve two Masters.

But God and Mammon are two Masters.

Therefore neither ye nor any can serve God and Mammon.

The Minor proposition, that God and Mam∣mon are two contrary Masters, our Master takes as granted; and proves the Major, ab effectis, from the effects of love, hatred, adhesion, and neglect: If he love the one, he must hate the o∣ther, if he hold to the one he must neglect the o∣ther.

No man can serve two masters.

Many men serve two partners, [Object.] many men serve two persons, a husband and a wife, many men serve two Consuls, yea two Friends: How therefore is this true, No man can serve two Ma∣sters?

First, some expound this of opposite and con∣trary Masters, that a man cannot serve two ene∣mies: [Answ. 1] and this is true in the present case, for God and Mammon are opposites and ene∣mies.

Secondly, the Proposition seemes universally [Answ. 2] true, understanding it with a double distinction viz.

• 1. Distinguish betweene
  • The Persons
  • The Rule.
  For the husband and the wife make but one Master; two Consuls are but one Magistrate; and two part∣ners are but one Commander.
• 2. Distinguish betweene
  • Helpe and
  • Service
  Name∣ly be∣tween
  • An Action
  • The fundamentall reason of the action.

For he who serves thee may helpe thy friend, yea in helping thy friend serves thee, because it is by thy command. For thus farre onely a mans servant may serve another, viz.

First not in all things, but onely when his Ma∣sters occasions will permit.

Secondly, not when hee will of himselfe, but onely with the love and leave of his Master.

And therefore (these things premised) no man can serve God and Mammon; For I. They two doe not make one Master, or Governour; but are diametrall opposites. II. They two are not two friends, but enemies, as appeares by the hatred of sathan against all the Saints and chil∣dren of God, and the Dragons persecuting of the woman. III. Their employments will never permit their servants to serve one another; that is, the Lord requires, that we should serve him wholy, and his workes we can never fully per∣forme as long as we live: and therefore he will never permit his servants to serve Mammon, be∣cause he is his enemie: his worke and employ∣ment will never permit that we should serve a∣nother at any time, because that continually filles our hands, and when wee take leave to worke any other worke, we wholy neglect our Masters worke.

[Observ.] Our Saviour then hereby teacheth us, That no man serveth God truely, but he who serveth him onely. Reade 1 Sam. 7.3. and Deut. 6.13.14. and Mat. 4.10. and 1 Cor. 10.21.

[Quest. 1] Why must wee serve God onely, and the world not at all?

[Answ. 1] First, because the world is contrary unto God; yea so contrary that hee who serves the world cannot serve God (in this verse) hee who loves the world, cannot love God, 1 Iohn 2.16.

[Answ. 2] Secondly, as children acknowledge but one Father, and Subiects one King, so servants must acknowledge but one Master, and serve him on∣ly.

[Answ. 3] Thirdly, God is a jealous God, and will not divide his honour, Exod. 20.5. Nahum. 1.2. The Romans would not admitt of the God of the Hebrewes, because he would either be served alone, or he would not bee served at all; and this is the true nature of God, for he will not part stakes with any, but will either have all the heart, or none of the heart.

Fourthly, because except we serve God one∣ly, [Answ. 4] we cannot please him, and by devoting of our selves wholy unto him we become acceptable, Rom. 12.12. and 1 Thes. 4.1. Wee are obliged unto the service of God, as a wife is unto her husband, to wit, both affirmatively and Nega∣tively; she must love her husband, and she must prostitute her selfe to none, besides her husband; so we must serve the Lord, and none else at all besides him.

May we not serve the King? [Quest. 2]

Yes, but in the Lord, Rom. 13.1. [Answ.] The Canta∣brians answered Augustus, that their houses, lands, possessions, and riches were his, but them∣selves belonged unto none but unto the Gods, and themselves. So we must remember that we are the servants of the Lord, and may in him and for him serve his substitutes, but wee must serve none against him.

Whether may wee injoy good temporall [Quest. 3] blessings or not?

First, we may enjoy them in the Lord, in as [Answ. 1] much as they were given by him.

Secondly, we may enjoy them, so farre forth [Answ. 2] as they accord and way stand with his service, and obedience.

Thirdly, we may enjoy them, in so much as [Answ. 3] they may promote and advance his glory.

Fourthly, we may enjoy them, giving thanks [Answ. 4] unto God for them, 1 Tim. 4.4.

Wherein doth the service of God consist? [Quest. 4]

In these three things, namely,

First, in the obedience of his law, statutes, [Answ.] and ordinances; we must serve him by doing his will.

Secondly, in subjection unto him; wee must confesse and acknowledge in all humilitie, that we are obliged to performe whatsoever hee re∣quires of us, being none of our owne.

Thirdly, in a holy profession of his name be∣fore men, although it bee with danger, as the three children did, Dan. 6.10.

[Quest. 5] It is hard for us to devote our selves wholy unto the Lord, and his service; and therefore by what spurre may we be quickned, or by what argument may we be moved hereunto?

[Answ.] By an Argument drawne ab absurda, because it is grossely absurde to serve any other: for the confirmation, and amplification hereof observe, That he who serveth any other besides the Lord must doe it for some of these causes, al which are absurd.

Namely, either be∣cause

• First, hee hath more warrant to serve another, then to serve the Lord: this is absurd, for we are commanded to serve him only, Mat. 4.10. from Deut. 6.13.
• Secondly, others have as much in∣terest in us as the Lord hath; this is absurd, because he is our Lord, both in regard of our cre∣ation, redemption, and guber∣nation.
• Thirdly, those whom we serve are better and more worthy in themselves to be served then the Lord is; this is absurd, be∣cause God is Optimus Maximus.
• Forthly, others are better in regard of our selves; that is, it is more profitable for us to serve others thē to serve the Lord; this is ab∣surd, for he is Optimus the best of all in regard of us; yea our chie∣fest good & happinesse; & ther∣fore we should doe as Cato ad∣vised the Romans in the con∣tention betweene Caesar and Pompey, serve the best.
• Fifthly, we love others more then wee love the Lord; this is a shame, for we should love him above all, as followes after∣wards.
• Sixthly, those whom we serve love us more then the Lord doth; this is false, for he is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lover of man∣kind, yea he hath not Titulum sinere, for never any shewed that love unto others, w^ch he shewed unto mankind in giving his on∣ly begotten Sonne unto death for them when they were ene∣mies, Rom. 5.7.8.
• Seventhly, others deserve to be served better then the Lord doth; this is absurd: for wee have from the Lord both our bodies and soules, both our be∣ing and well being.
• Eightly, the precepts and lawes of others are more just, and equall; this is false, for all his comman∣dements are holy, and just, and good, Rom. 7.12. yea his yoake is easie, Mat. 11.30.
• Ninthly, others are to bee fea∣red more then God: A man is most carefull to serve him whom he is most fearefull to of∣fend; now none is to be feared so much as the Lord, for others onely are able to harme the bo∣dy, but he can cast both body and soule into eternall destructi∣on, Mat. 10.28. wherefore he is to be served in feare, Psalme 2.11.

I conclude this with a history: Signior Pyrho di Stipicianae being at the defence of Carignan in Piemont, valiantly sustained the siege against Mous. d'Augnian, and all the French Camp, and (after that the Marquise of Vasto was discomfi∣ted at Cerisole, where the Emperours part lost the battell) he before he would yeeld, although greatly destitute of victuals, held them out forty dayes, and at the length, having no hope of succour he was constrained to yeeld; and so de∣parting from Carignan, went (according to the oath he had taken) unto the King of France, who greatly honoring his vertue, albeit he was his enemie, offered him great preferment if he would serve him: But Signior Pyrhus rendring thankes to his Majestie, refused all offers made. Afterwards upon this he had figured for his Im∣presse the horse of Iulius Caesar, who would ne∣ver suffer any other rider: His Motto was, Soli Caesari, faithfull onely to the Emperour. Thus let us doe, neither through feare, or for riches, pleasure, honour, preferment and the like, ser∣ving any other; but with all fidelity and con∣stancy serve the Lord all the dayes of our life.

§. 2. He must hate the one:] [Sect. 2]

Our Saviour in this place shewes that the love of the world doth induce us unto the hatred of God. [Obser.]

Why doth the love of the world make us to hate God?

First, because the love of riches leades us unto [Answ. 1] the worship of sathan: hence the devill tempts Christ to worship him, by offering the world unto him, Mat. 4.9. yea hence coveteousnesse is called Idolatry, Eph. 5.5. and Col. 3.5.

Secondly, because there is a contrarietie of [Answ. 2] nature betwixt God and the world: love and hatred are opposite, so is God and the world.

The Lord is pure, just, immoveable, eternall, and good:

The world is polluted, unjust, mutable, tem∣porall, and evill, Gal. 1.4. and 1 John 5.19.

The world hated Christ, John 7.7. The world hated not you, but me it hateth.

The Lord hateth the world; although not as it is his creature, but as it is our Lord, bearing rule in our hearts, and usurping or taking up the chiefest roome in our affections.

Thirdly, because God and the world are con∣trary [Answ. 3] in their commands, and leade unto divers ends; Si esurientem a cibo abigat, a••uantu irascerit (Plaut.) A man would hate and be angry with

him who should drive him from a well furni∣shed Table, when his stomach were in folio: so men hate God, because hee prohibits those things which the world layes before them, and which they lust after, and long for.

The world leads and perswades unto pleasure, honour, mirth, idlenesse, and peace.

The Lord leads, and perswades unto pati∣ence in injuries, losses, and crosses; to suffer persecution, to goe into the house of mourning, to deny our selves, and pleasures, and the like: And therefore no wonder if the love of the world make us hate God.

[Quest. 2] Why must we not love the world, which was created by God for man?

[Answ. 1] First, because it is transitory, and all things that are therein, Iob. 27.16. &c. Prov. 12.27. & 20 21. & 2.16.

[Answ. 2] Secondly, because it provokes the Lord un∣to anger. Esa. 57.17. Prov. 15.27. Ierem. 6.11.13. & 22.13.

[Answ. 3] Thirdly, because it hardens the heart, Esa. 57.17. as Mat. 5.4. & 2. Peter 2.14.

[Answ. 4] Fourthly, because the love of the world, doth so possesse the whole man, that a man can neither, heare, desire, nor doe any thing a∣gainst his covetousnesse, but all for it, as for example.

I. A covetous man cannot pray heartily for any thing, but for his ships, and corne, and cattle, and debtes, and estate, and the like.

II. A covetous man can neither heare aright, nor heartily desire the Word of God, This people saith the Lord come unto mee, as my people, and sit before me as my people, and heare my Word but doe it not, for their heart goeth after their co∣vetousnesseo 1.1. So our Saviour saith that the thor∣ny cares of this world choake the seede of the wordp 1.2. Wherefore David prayes, incline my heart Oh Lord unto thy Law and not unto covetous∣nesseq 1.3.

By what meanes may wee bee freed or pre∣served [Quest. 3] from the love of the World?

[Answ. 1] First, labour to feare God, and then he will provide for thee, Psalme 33.18, 19. Behold the eye of the Lord is upon them that feare him: to de∣liver their soule from death, and to keepe them a∣live in famine.

[Answ. 2] Secondly, labour for grace and piety, for that is great gaine, and true riches 1. Timoth. 4.8. Yea to him who once gaines, and obtaines them, they will really appeare to be more preci∣ous then gold.

[Answ. 3] Thirdly, labour for contentation; for having once that, we have enough, whatsoever else we want. 1. Ti. 6.6.

[Answ. 4] Fourthly, have a frequent meditation and expectation of death, the Resurrection, the day of judgement, life eternall, and ever-during death: for this will crucify the love of the world in us.

[Answ. 5] Fifthly, labour that thou maist bee made the servant of God; that being admitted into his service, thou maist apply thy selfe wholy unto him, and his obedience.

[Quest. 4] How may wee know whether wee are guilty of this love of the world or not?

First, if wee take most paines for the world, [Answ. 1] and be most carefull therein, it is a signe that wee are lovers of the world. Mat. 6.25.31, 32.

Secondly, if wee will rather forsake God, and the waies of righteousnes, then these world∣ly [Answ. 2] things, it is a signe that we are lovers of the world, Matthew. 10.37, 39. & 19.20.

Thirdly, if we judge those happy, who abound in riches and worldly affluence, then it is an ar∣gument, [Answ. 3] that the world hath too great a place in our affections.

§. 3. And love the other.]

Our Saviour in these words shewes, that the [Sect. 3] love of God doth bring along with it the hatred of the world: Or, [Object.] he who loves the Lord will hate the world. Zelus renuit consortium amoris contrarii in amato, si invenerit, dedignatur & ni∣titur repellere quantum potest.

Why doth hee who loves the Lord hate the world? [Quest. 1]

First, because worldly things withdraw and take off the heart from God: therefore he who [Answ. 1] freely loves the Lord avoids and takes heede of the love of them.

Secondly, our love unto God is shewed by our obedience; but worldly things (at least) [Answ. 2] hinder us from the service of the Lord: and therefore he who loves the Lord, as baites and snares escheweth them.

Thirdly, hee whose heart is inflamed with the love of God, thinks worldly things unwor∣thy [Answ 3] his love: and despiseth them as childish toyes.

Fourthly, Nullum datur vacuum; The love of God doth fill and replenish the soule, which [Answ. 4] the world cannot; and therefore leaves no voide places for any contrary loves: The heart cries give, give and is never satisfied so long as it is set upon the world; but when the Lord once en∣ters the soule, it is then at quiet, and saith with Iacob: I have enough.

What worldly things must we hate?

These things. [Quest. 2]

I. The sinnes of the world. [Answ.]

II. The allurements of the world.

III. The impediments & lets of the world. And

IV. Our own corrupt affections.

Why must we love the Lord?

First, because all good things are prepared [Quest. 3] for those that love him: eye hath not seene, nor [Answ. 1] eare heard, nor have entred into the heart of man the things, which God hath prepared for them that love him. 1. Cor. 2.9. Read also. Ephes. 6.24. & 2. Timoth. 4 8. & Iames. 1.12.

Secondly, because it is a shame for Christians to love the world, and not to love God. Larkes [Answ. 2] that soare aloft in the ayre, build their neasts in the earth; but the children of men should not doe so.

The wood-Pecker, is called in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for her beauty, & feathers of divers colours; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉q 1.4 she builds her neast in the earth: so there are many men of rare parts otherwise, who spoile all by groveling upon the earth, set∣ting themselves wholy to gather the thick clay

of this world together. Now it is a great shame for those, who would bee helde the children of God, and members of Christ to love any crea∣ted temporall thing more then God.

[Answ. 3] Thirdly, if wee looke upon God wee shall finde that there is great cause to love him, and that in many respects, namely,

I. In re∣gard of his Law and that

• First, because hee commands us in his Law to love him.
• Secondly, because his Comman∣dements are just, holy, and equall.

II. In regard of his relation unto us; because he is our Father, Master, and King, therefore we should love him.

III. In regard of his liberality, and mercifull bounty unto us, extended both in our creation, as also in providing for us what is good, in protecting us from all evill, in bestowing spiri∣tuall mercies, and meanes upon us, yea in give∣ing of Christ for us. And therefore wee shou••d love him.

IV. If wee respect the essence and nature of God, we shall see therein great cause to love him; and that.

First, in regard of himselfe, because hee is invisible, immutable, incomprehensible, im∣mortall, the most high, and blessed Lord God.

Secondly, in regard of our selves, because he it the object of the soule, and there is nothing that can give rest to the soule, but God: The heart of man is like the needle of the Compasse that trembleth untill it come to the Pole. The soule of a wicked man is in a slingr 1.5; Now that which is in a sling is violently tossed about; and so is the soule when it is not upon the proper object.

David said Libbi schharchar my heart was troubled, Psalme 38.10. Sohh••r is called a Mer∣chant which goes to and fro to sell his wares, to shew how the heart of man is troubled about sundry things: yea further the letters here are doubled, to signifie the great care and trouble that David had, when hee sought after these things, as the Merchant seeketh for his gaine. When the rich man said in the Gospell, Soule take thy rest, for now thou hast much goods laid up for many yeares, Luke 12.19. Hee put the soule then from the right object: But when Da∣vid said, Returne my soule to thy rest, Psalme. 116.7. Then he set his soule upon the right object. As light is the first object of the eye, and not the light of the Sun or Candle. So God is the first object of the soule, but not this or that way revealed, by his creatures, or by his word: And therefore hee ought to bee loved for him∣selfe.

[Quest. 4] By what meanes may we be inflamed with the love of God?

[Answ. 1] First, labour to feele the sweetnesse of God; labour to know how good and gracious the Lord is; All men desire that which they judge to be principally and chiefely good for them; And therefore if wee could but once tast, or conceive, how sweet and good the Lord is, it would make us to love him. A man comes to this knowledge partly by the hearing of the Word of God, and partly by meditating of the great and gracious workes of God, but principal∣ly by Faith in Christ.

Secondly, pray daily unto God, that hee [Answ. 2] would so shine into thy heart by some glimpse of his holy Majesty, that thou mayst become sick of love.

Thirdly, separate thy selfe from all those [Answ. 3] things which may hinder thee from loving the Lord.

What things let or hinder us from the love [Quest. 5] of God?

First, the love of sinne: Non bene conveni∣unt; the Arke and Dagon cannot both stand in one Temple, nor God and sin be in one soule; And therefore labour to leave, and learne to loath all sinnes whatsoever, because God will not come, where sinne is wittingly harboured without any opposition, or reluctation.

Secondly, the love of the world: as in this [Answ. 2] verse, and Iames. 4 4. & 1. Iohn 2.15. Where∣fore love not the world.

Thirdly, the blindnesse of the judgment: [Answ. 3] sense preferreth temporall things before spiri∣tuall; And therefore labour that our understand∣ings may bee enlightned, and our judgements informed, that being able to discerne between things that differ, we may (with Christ) know to refuse the evill, and chuse the goods 1.6.

How may we know, whether we love the [Quest. 4] Lord or not?

First, if wee hate sinne, the world, and [Answ. 1] worldly things, and all things that are oppo∣site, or contrary unto God; it is a signe that we love him.

Secondly, if we thinke and meditate serious∣ly [Answ. 2] and frequently upon our God in private, it is a signe that we love him.

Thirdly, if we have a high estimation of our [Answ. 3] God, valuing him above all other things, it is an argument of love. Alexander desiring to know, whether Apelles were in love with Cam∣paspe (whom hee had intended for himselfe) caused his page (when Apelles was in serious discourse with him) to cry out, Apelles, Apelles, looke about you, your shop is one fire: where∣with hee being afrighted cryed out, aye mee, if the Picture of Campaspe bee burnt, I am undone.

Thus if we can say with him, we are undone, if we loose our God, or with David, that there is nothing in Heaven or earth that wee de∣sire besides him; it is a comfortable signe of lovet 1.7.

Fourthly, if our love bee perpetuall, and [Answ. 4] constant, it is a signe of true love. Gasper de Magno, a Knight of Millan, bare a Stock∣dove with a Diamant in her bill, it being the na∣ture of this Bird never to loose any thing it hath once taken, thereby to inferre, that he would never give over to love his Lady, whose name was also Diamanthe. His Motto was, In aeternum; For ever: Thus it is not enough to love the Lord at times, or for a time, but if wee desire

to approve our love to be faithfull and unfained, we must love him above all things, and that for ever and ever.

[Sect. 4] §. 4. Or he will cleave (or bold) to the one: and forsake the other.

I conceive that our Saviours scope is here to argue from verse. 19. and that thus;

Lay not up for your selves treasures on earth; because then you will adhere and cleave to them:

[Obser.] Teaching us that hee who studies to lay up treasures on earth will hold to them. Eccles. 4.8. & 6.1, 2.

[Quest. 1] How doe men adhere and hold to riches?

Two manner of wayes, viz.

• ... [Ans.] First, Voluntarie willingly, when a man makes choice rather of riches then of God and graces: this is shamefull and monstrous, for a man wittingly, and willing∣ly to preferre his body before his soule, the world before the Lord, and goods before grace.
• Secondly, Coacté, by con∣straint; when his affections are so captivated with the love of the world, that like Birds in lime-twigs he cannot free himselfe; but (video meliora, proboque, deteri∣ora sequer) although he see what is best, and approve thereof, yet still he followes what is evill. It is a miserable thing for a man to know, that he runneth on the high way to destruction, and yet cannot stay himselfe.

Why may wee not labour to be rich? [Quest. 2]

First, because riches are not necessary; Na∣tura [Answ. 1] pancis contenta; A little sufficeth nature; a little meat will feede us, and a few cloathes will keepe us warme; And therefore there is no necessity of being rich.

Secondly, because riches are full of troubles; [Answ. 2] being acquired by labour, kept with care, lost with griefe and spent with much unwillingnesse, as shall else-where be shewed.

Thirdly, riches are full of perill, and danger, [Answ. 3] being hurtfull.

Both for the

• Body, as shall be shewed amply in another place: in the meane time Reade Eccle. 5.10, 11, 12, 13, 14.
• Soule be∣cause they hinder us from holy duties, namely,
  • First, from Prayer, be∣cause ei∣ther
    • First, they distract the Minde in Prayer; the thoughts and heart being about some worldly things, while the lips pray.
    • Secondly, or the power of Prayer is conversant about earthly things; that is, the most (and most fervent) pe∣titions are for earthly things.
  • Secondly, from following of Christ, as wee see in the young man; who chose rather to leave Christ then his riches. Matthew 19.20.
  • Thirdly, from turning unto God; riches so bewitching, and inchan∣ting us, that we cannot leave them, though we dye for it.

[Quest. 3] Why may wee not lay up treasures on Earth?

[Answ. 1] First, because this is a brutish thing to spend all our time about earthly things. The Swine never lookes up unto Heaven,* 1.8 but alwaies be∣holds the earth; and being violently cast and laid upon the backe, so as that shee sees the Hea∣ven, the admiration of the sight thereof makes her cease her yelling. Thus many live here on earth, as though there were no other life, as though they should live here for ever, yea as though God had created them for no greater or higher ends then to be rich.

[Answ. 2] Secondly, because riches are uncertaine, yea shall not abide with us: The Frenchmen say, that sicknesse comes to men on horse-back, but returnes from them on foote; that is, comes suddenly, but goes leasurely; Now riches are contrary here unto, they come creeping like a snayle, but flye away like an Eagle; they are long a getting, but quickly lost. Wee are de∣prived of our riches three manner of wayes.

I. Sometimes they are taken away from us, by some casualtie, either of fire, water, theeves or the like, Read for the proofe hereof, Psal. 76.3. and Prov. 12.27. and Eccles. 5.11, 12.

II. Sometimes wee are taken from them, when we make most account to take pleasure in them; as wee see in the rich man, who had no sooner said, Now soule take thy rest, but the Lord saith, Stulte hàc nocte, Thou foole this night shall thy soule be taken awayu 1.9.

III. Sometimes they remaine with us, and wee with them; and yet are taken away in re∣gard of use and comfort; sometimes a man is so hindred either by sicknesse, or imprisonment, or some domesticall vexations of wife or chil∣dren, or the like, that he hath no more joy or comfort in his possessions, or riches, then if he possessed none at all. And therefore why should wee wast and spend our daies in treasuring up that which will take the wings of the morning, and flye away.

Thirdly, because for the most part they [Answ. 3] make us worse: A man who seriously desires to bee good, will not seeke for or after that which may make him evill, But riches are of this nature: And therefore we should not con∣sume and wast our time in labouring to heape them up. Alexander sent a great reward unto Phocion, because he heard that hee was an honest man: But he refused the present, and returned this answer. That hee thanked the King, for his bounty, and good conceit of him, and intrea∣ted

him, to let him bee an honest man still; As if hee would say; such a summe as Alexander sent, was enough to corrupt him, and to make him worse: and therefore he durst not meddle with it. Certainly riches and the things of this world are snares, impediments, lets, yea the baites of Sathan (as appeares by him who had married a wife, and him who had bought a Farme, and him who bought the Oxenw 1.10) and therefore as wee should avoide the coards of vanity, that draw on iniquity, so wee should not heape up, and gather together, that which will bee a meanes to make us rather worse then better.

[Quest. 4] Is it not lawfull at all to lay up treasures here one earth? doth not Saint Paul say, that he who provides not for his family is worse then an infidell, 1 Tim. 5.8. yea doth not Salomon say; Bee thou diligent to know the state of thy flockes, and looke wel to thy herds? Prov. 27.23.

[Answ. 1] First, in generall it is lawfull to possesse riches, as followes afterwards.

[Answ. 2] Secondly, in generall it is lawfull to procure and acquire riches honestly: Iacob increased his estate, when he was with Laban, and Ioseph gathered exceeding much riches from Pha∣raoh.

Thirdly, it is lawfull to lay up treasures, and to [Answ. 3] provide some estate for our children, 1 Tim 5.8. yea it is the duty of parents, as Saint Paul saith, The children ought not to lay up for the parents, but the parents for the childrena 1.11.

[Answ. 4] Fourthly, our Saviour forbids to lay up trea∣sures not absolutely, but respectively: For the understanding hereof marke well these two things, namely:

I. That some treasures are lawfull, and neces∣sary, to wit, wherein riches lawfu••ly acquired are laid up, whether publickly in Exchequors, or Halles; or privately, by private persons, onely remembring, that they must be laid up without injury of any, and with thankesgiving unto God.

II. There are some treasures unlawfull, which our Saviour forbids, vers. 19.

[Quest. 4] How may wee know, whether our hoording, and heaping up of riches be unlawfull?

[Answ. 1] First, if there be no necessity of laying up riches either for our selves, or for ours; it is then a signe that our treasures are disallowed and dis∣liked by Christ.

[Answ. 2] Secondly, if we heape up riches with the dis∣commodity of others, or by any wicked means, it is an argument of a prohibited treasure.

[Answ. 3] Thirdly, when we place our hope, trust, and confidence in our riches treasured up, distrust∣ing the good providence of God; it is an infal∣lible signe of an unlawfull treasure. Quantum quisque sua nammorum servat in arca, tatnum ha∣bet & fideib 1.12. When men by their riches heaped up, hope to bee releeved, helped, and succoured come what can come unto them, it is an argu∣ment that their hearts are set too much upon their treasures, and their confidence is too great in them.

[Answ. 5] It was said in the second answer, that wee must not treasure up riches by wicked meanes; hence it may be demanded, how doth a man wic∣kedly lay up treasures?

First, when he acquireth them by unlawfull [Answ. 1] and unjust meanes: to wit, either by theft, or fraud, or perjury, or false weights or measures, or adulterated wares, or by suppl••nting of o∣thers, or usury, or oppression, or detaining of the hirelings wages, or the like. Woe be to that man who gathereth riches by those meanes.

Secondly, a man treasureth up riches wicked∣ly, [Answ. 2] when he keepes them too close, that is re∣serves them I. Cruelly, by denying to affoord helpe either to that Church and Common∣wealth wherein hee lives, when there is neede, or by releeving the poore, when they are in distresse. Many are so carefull to keepe what they have, that the poore shall rather die, then bee preserved by their riches, they will rather have no preaching, then procure it with their purses, yea, the kingdome or City wherin they live shall be undone (as Constantinople was) ra∣ther then they will helpe it with the exhausting of their treasures.

I. Men sometimes reserve their riches, Sor∣didé, basely, denying themselves their part of them; when having riches, they want hearts to use them, Eccles. 4.8. and 6.1. Woe be to that man who is so carefull to reserve his riches, that hee withholds them in the time of need either from King, Church, Poore, or himselfe and his.

Thirdly, a man treasureth up riches wicked∣ly, [Answ. 3] when he heapes them up too much, that is: I. Without any necessity, as was said before. II. Without any measure, never saying, it is e∣nough, of which afterwards.

§. 5. Ye cannot serve God and Mammon.] [Sect. 5]

Our blessed Saviours generall scope is here to teach us, how impossible it is for a man to serve religion and the world sincerely, and ex ani∣mo.

What is meant by Mammon? [Quest. 1]

First, some say that hee is one of the foure principall divels which are opposite to the foure cardinall vertues; the first of which divels is Asmodeus, which is the spirit of luxury and un∣cleannesse, and is opposite to the vertue of Cha∣stity; the second divell is Beelzebub, which is the spirit of gluttony and drunkennesse, and is opposite to Temperance; the third divell is Mammon, which is the spirit of coveteousnesse, and is opposit to Charity, and liberality; the fourth divell is Lucifer. the spirit of pride, oppo∣site unto Humilityc 1.13.

But certainely Mammon is not a divell, be∣cause a man may lawfully make him friends of Mammon, which he cannot of the divell, as fol∣lowes by and by.

Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is accor∣ding [Answ. 2] to the Syriake signifieth gaine, or lucre, thus Eli•••• and the Chaldeans, and also the Ger∣mans, who derive it from the Hebrew word M••••, which signifies a reproach; because im∣moderate, and unlawfull gaine is worthy of re∣prehension & blame. But this is not the meaning

of the word, because wee may not make us friends of evill gotten goods (as followes by and by) but we may of Mammon.

[Answ. 3] Thirdly, some say that Mammon signifies Riches, not wickedly got, but unprofitable to the possessor; or riches whereof a man hath no use or need: Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was described by Suidas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mammon is those riches and that substance, which doth not proceed from the divell, but whereof there is no necessa∣ry use: This is probable and likely to be true.

[Answ. 4] Fourthly, sometimes Mammon indefinitely signifies riches, and wealth; and so I take it to signifie in this place.

[Quest. 2] What manner of service is heere spoken of? Yee cannot serve God and Mammon.

[Answ.] There are two sorts of service, First, the ser∣vice of the divell, by whom some are taken cap∣tive at his will, 2 Tim. 2.26. thus Witches, En∣chanters, Sorcerers, Magitians, and the like are the divels servants. Secondly, there is a service of the servants of the divell; namely, the service of sinne, and of the world, which are thus di∣stinguished:

I. The service of sinne is thus by S^t. Paul de∣scribed, the servants of sinne 1 yeeld themselves, and are content to obey sinne, Rom. 6.1, 617, 19. and 2. are free from righteousnesse, Rom. 6.20.

II. The service of the world (which is the service here spoken of) is a willing subjecting of a mans selfe unto the allurements, and provo∣cations, and baites of the world, or a yeelding unto the inticements unto evill, which are found in the world: Whence it is that a man cannot serve God and the world.

[Quest. 3] Why cannot a man serve both God and the world?

[Answ. 1] First, because there is neither of them but re∣quires the whole man: Nemo repentè fit bonus, Nemo repentè fit dives: None are quickly good, non are quickly rich: if a mā desire to be good he must accustome himselfe to a long, constant, and continuall trade of religion; if a man desire to be rich, he must rise up early, and goe late to bed, and eat the bread of carefulnesse; yea, hee must imploy both head and heart: And there∣fore religion and the world cannot both be ser∣ved by one and the same man.

[Answ. 2] Secondly, because God and Mammon are contraries; the Lord labours to withdraw our affeictions from the world; and Mammon strives to seduce and intice us from the Lord. And therefore both cannot be served.

[Quest. 4] What difference is betweene God and Mam∣mon?

[Answ. 1] First, Mammon vexeth and turmoileth his servants night and day; but the Lord continual∣ly comforts his.

[Answ. 2] Secondly, Mammons servants are never satis∣fied; the servants of the Lord never want neces∣sary things, and having that which is sufficient are contented with it.

[Answ. 3] Thirdly, Mammon at length handles h••s ser∣vants as enemies: but the Lord calleth his no longer servants but friends; Ioh. 15. yea the chil∣dren and coheires of Christ, Rom. 8.

Fourthly, he who serves Māmon must necessa∣rily [Answ. 4] hate God, & he who serves the Lord, ought to hate the world, and to renounce Mammon.

How may wee know whether wee serve our [Quest. 5] riches, or our riches serve us?

First, if wee use our riches as servants, sen∣ding [Answ. 1] them abroad at our pleasure, unto the re∣liefe of the poore, and every good worke, we may then be called their Masters.

Secondly, if Mammon

• First, sends us whether hee will, Per mare, [Answ. 2] per terras; if the love of riches cause us to expose our selves to imminent danger and hazards, he is then our Master.
• Secondly, if thou darest not send thy riches abroad when necessity requires; if thou darest not satisfie the necessities of the poore, although they cry unto thee for feare of scattering thy riches; then cer∣tainely thou art Mammon servant.

How is Mammon to be cast out?

By the workes of mercy, [Answ.] and exercising our [Quest. 6] selves in doing good: be hospitable to strangers, redeeme captives, cloath the naked, give bread to the hungry, drinke to the thirsty, comfort those who are in misery, visite the sicke, and the like; for by this meanes wee may bee freed from Mammons service.

What is required of us unto this service of [Quest. 7] God?

First, a serious labour of the life; wee must [Answ. 1] serve him in righteousnesse (towards men) and true holinesse (towards God) all the dayes of our life. The worke of the Lord is great, and therefore it cannot be performed, nor he served, without a great deale of care and paines.

Secondly, a generality of obedience, both in [Answ. 2] regard of the

• Things commanded, wee must not abstaine from some sinnes, or doe some things, as Herod did, but labour to avoide whatsoe∣ver is evill, and do whatsoever is good.
• Times, not obeying of God, per intervalla, by starts, or for a time; but all our time, we injoy upon earth.

Thirdly, feare, wee must obey him with [Answ. 3] feare, Malach. 1.6. If I be your Master where is my feare: Wee must stand in awe of him, and not dare to offend him.

Fourthly, a desire to please him, in what hee [Answ. 4] commands: It is not naturall, rationall, politi∣call, or hypocriticall obedience (of which in his proper place) which doth approve us to be Gods servants. But that obedience which proceedes from a true and internall desire to please him.

Notes

• o 1.1

  Ezech. 33.31.
• p 1.2

  Mat. 13.18.
• q 1.3

  Ps. 119.36.
• q 1.4

  Arist.
• r 1.5

  1 Sam. 25.92.
• s 1.6

  Esa. 7.15
• t 1.7

  Ps. 73.25
• * 1.8

  Plutarch.
• u 1.9

  Luke. 12.20.
• w 1.10

  Luk. 14.18, 19, 20
• a 1.11

  2 Cor. 12 14
• b 1.12

  Iuvenal.
• c 1.13

  Dor••••••∣secur. Ser. dominica. ser. 19.