A Key to the Key of Scripture, Chapter 1 · Exposition of verse 29, 30

A Key to the Key of Scripture · Chapter 1 · Exposition of verse 29, 30

p. 141Verſe 29. Being full of all vnrighteouſneſſe, fornication, wickedneſſe, couetouſneſſe, maliciouſneſſe, full of enuie, of murther, of debate, of deceit, taking all things in the euill part, whiſperers.

Verſe 30. Backbiters, haters of God, doers of wrong, proud, boasters, inuenters, of euill things, diſobedient to parents, without vnderstanding, couenant breakers, without naturall affection, ſuch as can neuer be appeaſed, mercileſſe.

THe other conſequent, and fruit of a reprobate minde followeth; and that is, fullneſſe of all vnrighteouſneſſe; and euen an ouerflowing of vngodlineſſe,

Signes of this ſtate, fulneſſe of ſin, and vacuitie of grace, theſe eminent in many of our people: firſt, when without any reluctation at all, wee yeeld to ſuggeſtions of ſinne;Gal. 5.17.Gal 5:17 for where there is any ſparke, or euen the leaſt ſeede of grace, there is a luſting againſt the motions of ſinne that are in our members: ſecondly, delight in doing euill: for grace diſalowes thoſe euils, to which violence of temptation, and corruption drawes. Rom. 7.15. thirdly,1 Iohn 3.9.1 John 3:9 an intermitted courſe of ſinning. 2 Pet. 2.14. for where the ſeed of the ſpirit is, there cannot be exerciſed a trade of euill doing. Theſe things applyed, eaſily euidence this fearfull iudgement on many of our people.

p. 142Of all vnrighteouſneſſe: that is, of all manner of vnrighteouſneſſe, as Luke 11.42. Where the queſtion may be, whether in eueryevery of the Gentiles all thoſe ſinnes raigned? Anſ. I take it no: if wee ſpeake of the externall exerciſe of them: but here Paul ſpeakes of the Gentiles, as of one whole, and entire bodie; wherein though eueryevery member were not tainted with euerie vncleanneſſe, yet in the whole body all thoſe ſinnes were found, or ſecondly of the generalitie of them; or thirdly, euen of moſt particulars, amongſt whom, though there were ſome reſtrained from the externall practiſe of ſome vices, yet were the ſeedes of all in all vnmortified; no one as of conſcience abſtaining from any one iniquitie.

And this is the ſtate of euerie man in his nature; no ſinne but raignes, howſoeuer want of occaſions, and grace reſtraining, keep ſome from practiſe of ſome vnrighteouſnes.

Now the Apoſtle goeth on to declare this generall, by enumeration of ſundry particulars. And in the forefront is placed whoredome. It were a needleſſe labour, to giuegive inſtance of eueryevery of theſe in the Gentiles: and would be too long to handle eueryevery of them at large; yet a little will not be amiſſe for the better vnderſtanding of the nature of theſe vices. And that in this order; firſt, their deſcription ſhall be giuen: ſecondly their diſtinction by degrees, or kindes: thirdly, their remedies: fourthly, reaſons of diſſwaſion.

Whoredome, or fornication largely taken, according to the commandement, is any whatſoeuer breach of Chaſtitie, and all that is contrarie to that, which Paul calleth, the poſſeſſing of our veſſell in holineſſe and honour. 1 Theſ. 4.4.

And may thus be diſtinguiſhed by degrees: It is eyther optatiue in the wiſh,Mat. 5.28.Matt 5:28 or deſire of the heart, or p. 143occaſionall; whither may be referred laſciuious thoughts, geſtures, ſpectacles, ſpeeches, ſongs, dancings, &c. and that which in this kinde excelleth, being baudes to other mens luſts. Or practicall; in ſundry degrees, with a mans ſelfe which ſome call Moli…tiem. 1 Cor. 6.9. with others, of which are many degrees, Firſt, ſimple fornication betwixt parties vnmarried, and vnbetrothed, eyther ſtrumpets, or virgins: ſecondly, Adulterie, where the marriage bed is violated: thirdly, Inceſt, where the bands of conſanguinitie, or affinitie, are violated: fourthly, luſt againſt nature; eyther where the courſe of nature, or the ſexe, or the kinde is altered. All of them ordinarie amongſt the Gentiles: and would God not too frequent amongſt Chriſtians.

Remedies. Firſt, to auoide the cauſes and meanes; as idleneſſe, 2 Sam. 11. Company, Gen. 39.10. Pro. 5.8. Exceſſe of eating and drinking, Pro. 23.31.32.33.

Secondly, to vſe the remedie ordained of God, marriage ſocietie. 1 Cor. 7.2.

Thirdly, to delight in the louelove of our yoke-fellow giuen vsus of God, Pro. 5.18.19.20.

Reaſons of diſſwaſion: Conſider, firſt, the odiouſneſſe of the ſinne being worſe then theft, Pro. 6.31.32. Secondly, againſt our body, 1 Cor. 6.18. Thirdly, God hauing prouided ſo comfortable a remedie, Heb. 13.4.

Secondly, weigh the dangerous effects, and conſequents; bringing iudgements on the bodie, conſuming the ſtrength, filling with rottennes, Pro. 5.11. on the goods a conſumption: Iob. 31.12. on the name a blemiſh neuer to be done away, Pro. 6.33. Withdrawing the heart from God, Hoſ. 4.11. hardly ſhaken off by repentance: Eccl. 7.28. Pro. 22.14. & 23.27.28. hazarding to hell fire. 1 Cor. 6.10.11. Heb. 13.4. Apoc. 21.8.

p. 144foreign, This our Engliſh renders, wickednes: which I take is not here ſo fit; it being the purpoſe of the holy Ghoſt, to ſet downe a particular vice. I take it we may not vnfitly tranſlate according to the Etymon, troubleſomenes, or a deſire to procure trouble, and moleſtation to another. In which reſpect alſo it is giuen to Sathan, the troubler of the Saints of God; called often foreign, that troubleſome one, foreign. How full eueryevery Congregation is of ſuch abſurd, and troubleſome men. 2 Theſ. 3.2. eueryevery painefull Miniſters experience witneſſeth.

Reaſons of diſwaſion; firſt, it conformes to Sathan; ſecondly, croſſeth the very end of creation, and the holy ordinance of Magiſtracie, 1 Tim. 2.2. thirdly, cannot ſtand with grace to delight in it; prophecied of the Church of God, that all ſuch cruell, and barbarous affections ſhould be reformed in Gods children; and that in the mountaine of Gods holines ſhould be peace. See Iſay 11.6.7.8.9.

foreign: We may thus deſcribe; an inordinate deſire of hauing more wealth then the Lord allots vsus.

Inordinateneſſe of deſiring includes theſe things: firſt, prepoſterouſneſſe, when wealth is principally, and in the firſt place deſired. Mat. 6.33. ſecondly, Irregularitie, when not ruled by the word of God, which teacheth to ſubmit our wils to Gods, to vſe meanes onelyonly preſcribed and to depend on GOD for the bleſſing: thirdly ouer eagerneſſe of purſuing: fourthly, lacke of reference to the right end; ſupply of our owne, and others wants. Epheſ. 4 28. promoting of Gods glorie.

The obiect is, wealth, 1 Tim. 6.10. and more ſpecially, wealth in greater meaſure then God allots.

Now Gods allotment is thus to be meaſured: firſt, by our own neceſſities: ſecondly the meanes affoorded.

p. 145Neceſſitie is alſo to be weighed: firſt, according to our perſons: ſecondly, according to our callings and ſtates of life.

Thoſe things are ſaid to be neceſſarie to our perſons, which are requiſite to the maintaining of the bodie, in health, ſtrength, cheerefulnes, for the better performing of our generall, and particular callings. And this alſo to be weighed according to difference of perſons. Some mans complexion, and ſtate of bodie requires more then others; as in experience wee ſee, the hardeſt, and courſeſt fare, by Gods bleſſing, preſerues ſome in fulneſſe of ſtrength, and perfection of health: others, in reſpect of greater tenderneſſe, not able to maintaine their bodies in honour, without better and more daintie prouiſion. See 1. Tim. 5.23.

Neceſſarie in reſpect of our ſtates, and conditions of life thoſe things are ſaid to be, that our ſeuerall callings require for their performance, ſo that is but neceſſarie for a maiſter of a familie, that is ſuperfluous for a lone man, but neceſſarie for a Magiſtrate, that is, ſometimes ſuperfluous for a priuate man. So of a Miniſter, &c. in reſpect of thoſe duties the Lord requires of him, as hoſpitalitie: 1 Tim. 3.2. attendance vntounto reading, 1 Tim. 4.16.

Yea, this may be extended as well to future as to preſent neceſſities. 1 Tim. 5.8. 2 Cor. 12.14.

The ſecond thing, whereby wee may iudge of the Lords allotment, is the lawfull meanes that the Lord affoords, and offers vntounto vsus in the courſe of his prouidence; reaching vntounto vsus, as Ioſeph to Beniamin, a double portion, in reſpect of our brethren; vvhichwhich is lawfull for vsus thankefully to accept and embrace. But whatſoeuer is more then theſe, fals iuſtly vnderunder the cenſure of couetouſnes.

Kindes of couetouſneſſe theſe: firſt, inordinate p. 146louelove of riches: 1 …. 6 1 and eſteeming of them aboue their value: the common couetouſneſſe of the poorer ſort, that carr… ſo high an account of wealth, that they thi…ke them only happie that hauehave it; themſelues miſerable becauſe they want it.

Euidenced by theſe ſignes: firſt, diſcontentment at our preſent ſtate Heb. 1….5. whence thoſe ſpeeches why had not God made me rich, &c.

Remedies: Firſt, labour to be perſwaded that thine owne ſtate is beſt for thee, as thou canſt not but iudge, if thou acknowledge God to be a father vntounto thee. Mat. 6.32.

Secondly, to conſider thine owne ſmall or no deſeruings. Gen. 32.…0.

A ſecond ſigne of it: Enuie at the greater plentie of others, as wee thinke, leſſe deſeruing then our ſelues.

Remedies. Firſt, to conſider, that it pleaſeth the Lord thus to diſpenſe his bleſſings; let not our eye be euill, becauſe his is good: hee may doe with his owne what ſeemeth him good. Mat. 20.15.

Secondly, to remember, that howſoeuer the Lord hath ſcanted thee in the things of this life, yet hath he giuen thee pledges of a better inheritance, denied vntounto many wealthy. Pro. 29.15.

Thirdly, view but how the wealth of a rich man is ſnare vntounto him; withdrawing his heart from GOD, made inſtruments of crueltie, and iniuſtice; the ſeeds of which ſinnes are in thy boſome, and would perhaps bud forth in thee, were it not that the Lord depriueth thee of occaſions.

A third ſigne; a will, and ſetled purpoſe to be rich: 1 Tim. 6.9. Pro. 28.20. Whence followes all euils, noiſome, and pernicious luſtes Ibid. 1 Tim. 6.9.10. that drowne in deſtruction.

p. 147A ſecond kinde of Couetouſnes is, the greedie ſcraping together of the things of this life. And that eyther of neceſſaries or of ſuperfluities.

Of neceſſaries; for euen in ſeeking things neceſſary there may be couetouſnes: while they are ouer greedily purſued; and this alſo incident to the poorer ſort; then whom, none more hauing: ſignes of it▪ firſt, neglecting the beſt duties for the things of this life.

Secondly, vſe of vngodly meanes for ſupply of wants.

See plentifull reaſons againſt it. Mat, 6. from verſe 19. to the end. See alſo the promiſe. Heb. 13.5.6.

Of ſuperfluities: which vnſatiable deſire the Lord eueryevery where complaines of by his Prophets.

Remedies of it: firſt ſee the inconueniences, ſuper-abundance brings with it: diſquieting the minde: See Eccl. 5.11. diſtracting from better cares; choaking the ſeed of the word. Mat. 13.

Secondly, conſider the vanitie, in two things: firſt, vncertaintie. 1 Tim. 6.1…. Mat. 6.19. vnprofitableneſſe, and vnauaileableneſſe eyther to decline wrath, or procure ſaluation. Luke 12.15, 20. Prouerbs 11.4. Mat. 16.26.

Thirdly, weigh the large reckoning that is behinde, as Luke 12.48 hitherto alſo may that clauſe of the parable be applied.

The fourth, and beſt remedie, to make God in Chriſt thy portion; as Paul, Phil. 3.8.9. Confer Col. 3.2.

A third ſort of couetouſneſſe there is, in the too neere keeping of that wee hauehave gotten, wee may terme it in the wiſe mans phraſe, ſparing more then is meete.

And it is of two ſorts; firſt of men that ſpare from their owne neceſſarie comfort; as Salomon complaines p. 148of ſuch. Eccl. 1.2. Drudges to the world, ſlaues to their pelfe; not beteeming to themſelues a good meales meate; more homely in dyet, ruſtie, and ſordide in their attire, then the pooreſt ſnake, that hath nothing but his labour to maintaine himſelfe withall.

Another of them, that pamper their owne bellies with the daintieſt, cloath them with the moſt gorgeous; but ſpare not their very fragments to thoſe that need. See Luke 16.19. &c.

To remedie this euill, good to conſider: firſt, that we are but Stewards whom God hath entruſted with this plentie, to diſtribute as the neceſſities of our brethren ſhall require.

Secondly, to behold the reward of benificence; in this life, in our ſelues, and our poſteritie. Pſal. 37.25.26. in the life to come: Luke 16.9. Mat. 25. &c.

Thirdly, that we ſhall leaue the things behinde vsus. 1 Tim. 6.7. the comfort of well vſing them may follow vsus: Apoc. 14 13. but it is certaine, ſaith the Apoſtle, we ſhall not carrie any of the things with vsus.

I hauehave the longer inſiſted in this vice, becauſe I ſee it is one of the common ſinnes of the land; inſomuch that the complaint of the Prophet: Ier. 6.13. may iuſtly be taken vp of vsus; from the leaſt of vsus euen to the greateſt, eueryevery one is giuen to couetouſneſſe; Prieſts, and Prophets, Princes, and People ſwolne with this incurable Dropſie: and inſatiable thirſt after the things of this life.

But proceede wee with more breuitie to thoſe that follow.

foreign: Wee reade Maliciouſneſſe; but that I take it is compriſed vnderunder enuie next following. And therefore I thinke it may better be rendered miſchieuouſneſſe. A hatefull diſpoſition of men to worke the ſpoile, and vtter ouerthrow one of another.

p. 149Now I cannot but obſerue, Obſer. how the ſpirit of God hath coupled theſe two ſinnes together; Couetouſneſſe, and Miſchieuouſneſſe; perhaps purpoſely to intimate that they commonly meet in the ſame ſubiect, Salomon Pro. 1.19. deſcribing the courſes of a Couetous man; thus expreſſeth them; ſuch are the wayes of a man greedie of gaine, hee would take away the life from the owners thereof, and S. Paul makes it the roote of all euils. 1 Tim. 6.10. It might be exemplified in Achab, and Iudas, if neede were; but very experience abundantly ſheweth, that the very mercies of the Couetous are too too cruell, not pittying wife, nor children, &c. ruinating whole families without compaſſion, as we ſee in the practiſe of greedy vſurers, and oppreſſors.

And it may teach vsus to flye theſe things, Ʋſe. as Paul exhorts: 1 Tim. 6.11. to looke vponupon Couetouſneſſe, and beware of it. Luke 12.15. As for other reaſons maine and many, ſo for the miſchieuous practiſes it inclines vntounto. No ſinne ſo barbarous as Couetouſneſſe. And let vsus beware how it gets ground on vsus. Sathan many times conueies it into vsus by holy pretenſes; ſuch as this; what good a man may doe in reliefe of the poore, defence of the truth, if greater abundance were preſent. And though I ſimply condemne not deſire to encreaſe our ſtate preſent, with ſuch ſincere reference and reſpect to thoſe ends, and ſubmiſſion to Gods will; yet let vsus beware how by ſuch coulours, couloured couetouſneſſe creepe vponupon vsus.

Sinceritie of ſuch deſires for ſuch ends, may thus be diſcerned in our ſelues, and others; if there be a care to vſe the little preſent, ſo as wee pretend to vſe the more deſired. See Luke 16.10.

Secondly, againe it ſhould warne vsus, Ʋſe. how we expoſe our ſelues to the cruell mercies of couetous vvorldlings. p. 150Many a couloured pretenſe thou ſhalt heare from ſuch, how glad they are that they hauehave to pleaſure vsus in our need; and all but coulours for cruelt…e. See Pſal. 10.9.10. as the cruell practiſe of vſurious men abundantly eueryevery day witneſſeth.

Now as touching this miſchieuous diſpoſition, Paul hath deſcribed it, Rom. 3.16. and examples are plentifull amongſt our ſelues; malice preuailing: for remedie conſider.

Firſt, the end of our creation, as principally to glorifie our God, ſo alſo to be helpfull each to other, ſo that what the Lord ſaid of woman at her creation, ſhould be verified of eueryevery man; to be helpes each to other. Gen. 2.17. and the Lord for this end, hath knit vsus together in a bond of mutuall neceſſitie, that conſcience thereof might preuent this miſchieuouſnes.

Secondly, the example of our heauenly Father, doing good to his very enemies, Mat. 5.45. that no man might make enmitie a colour for miſchiefe.

The next is Enuie, which may thus be deſcribed; diſcontentedneſſe at another mans good, and proſperous eſtate; and hath theſe three principall branches.

Firſt, griefe at the good things they enioy, whether temporall or ſpirituall. Exempl. Cain, Gen. 4.5. &c.

Remedies: firſt, for temporall things wherein others excell vsus, or are equall with vsus, to abate the ouer good conceipt wee carry of them. A man that eſteemes them as Salomon did, vanitie, and nothing but vanitie, neuer enuies at another mans hauing of them.

Secondly, to place our affections on things, that may equally be enioyed, without imparing a…es plentie: for this ſhall be found one cauſe of enuie, a conceipt that anothers hauing is cauſe of our want, or of p. 151hauing in leſſe meaſure then we deſire. Thus is it not in heauenly riches.

Thirdly, to conſider the originall of this, as we iudge it, vnequall diſtribution, which is the will, and good pleaſure of GOD, that hath full power to doe with theſe things what himſelfe pleaſeth, Mat. 20.15.

Fourthly, Gal. 5. ver. 26. To root out pride, and ouer weening conceit of our owne worth; ſeldome ſee you an humble man enuious, or an enuious man humble.

The ſecond branch is, reioycing at others euils, Pro. 17.5. a barbarous vice; complained of often by the Prophet Dauid. See Pſal. 69. &c.

Remedies: firſt, conſider how odious it is in Gods ſight, often prouoking him to turne his wrath from the afflicted, to the triumpher, Pro. 24.17 18.

Secondly, ſee the contrarie practiſe of the Saints. 2 Sam. 1. Pſal. 35.15. And ſurely a man thus barbarouſlie affected euidenceth ſufficiently his graceleſſe heart.

The third branch, is incommunication, Inuidia Canina: fitly to our prouerbe, of the dog in the manger.

Remedies: firſt, conſider the end of all gifts beſtowed on thee; giuen they are or lent thee rather of God, for the good of others. 1 Cor. 12.7.

Secondly, the practiſe of our heauenly Father, delighting in communicating himſelfe and his bleſſednes vntounto vsus.

To this might be added that other; deſire to hauehave all good things incloſed vntounto our ſelues: See Num. 11.28.29.

Other reaſons againſt enuie in generall; of all vices moſt vnprofitable: hauing in it none either profit, or pleaſure. The iuſteſt of all vices, ſaith an ancient Diuine; bringing with it his owne vengeance. See Pro. 14.30. Seneca wiſheth them none other plague, p. 152but that they had eyes to ſee the good ſtate of all men.

Obſer. Next followeth Murther, an ordinary companion of enuy; therfore coupled together alſo, Gal. ….21. and how often meet they in one perſon? See Gen. 4 5.8. Gen. 37.4.11.18. Mat. 2….18. &c.

Vſe. And let it warne vsus how wee foſter this cockatrice egge in our boſomes.

Murther is the vnlawfull taking away of a mans life.

Vnlawfull: for their is a lawfull ſhedding of bloud, firſt ex iusta cauſa, when the offence deſerues death. Gen. 9.6. et alibi: ſecondly, ex ordinata poteſtate: ſuch as the magiſtrate, ſouldiour, executioner hath: thirdly, iuſto ordine, by due proceeding, conuiction euer going before execution: fourthly, Recto animo: for euen a Magiſtrate inflicting death deſerued by iuſt proceeding, yet may be a murtherer, adiudging to death not ex amore iuſtitiae; but libi…ine vindictae. Theſe all concurring, make killing lawfull; any one wanting layes crime of murther vponupon vsus.

Taking away of life: life is eyther naturall, or ſpirituall: here we hauehave to ſpeake of murther committed about life Naturall.

From man. This clauſe added againſt the Manichees errour, that permitted not vntounto men the ſlaying of beaſts for neceſſarie vſe, no nor cutting of hearbs at length; becauſe they had life, againſt which. See Gen 9.3.

Now murther as it is referred to life naturall, may thus be diſtinguiſhed, according to the ſeuerall degrees, as alſo inſtruments or ſubiects of it.

One is committed in the heart by

Anger.

Hatred.

Anger is thus diſtinguiſhed by the learned; one is ira per Zelum, Anger riſing from diſcreet zeale; and is nothing elſe but an holy indignation at our owne, 2 Cor. 7.11. or other mens ſinnes, Exod. 32.19. This a p. 153gracious affection. Another per vindictam; flowing from, and tending to vniuſt reuenge; of which three ſorts, Acuta, ſharpe Anger, ſoone raiſed, ſoone calmed: Amara, bitter Anger, hardly, and not without ſome longer reſpite appeaſed: thirdly, Grauis, ſore Anger, not allayed without requitall, and retaliation of wrongs.

Againſt it are theſe reaſons: firſt, it is a note of folly, Ec. 7.11. ſecondly, hinders dueties Iſa… 1.20. from performance: thirdly, marreth the beſt dueties, and makes them vnacceptable, 1 Tim. 2.8. 1 Pet. 2.1.2. &c.

From this Anger continued, ariſeth another degree of murther in the heart, hatred of our brethren. See 1 Ioh. 3.15

A ſecond degree of murther is in the countenance and geſture, Mat. 5.22. Acts 7.34.

A third in the tongues, by

Deriſion, Mat. 5. 2 Reg. 6.

Contumelious railing. 2 Sam. 16.

Malediction, or curſing.

A fourth committed by the hand; which hath alſo ſeuerall degrees, according to the degrees of life Naturall, which are; firſt, cheerefulnes of the heart. Examples, ſee Ezech. 13.22. Gen. 27.46. Pro. 17.…2.

Secondly, ſoundneſſe and perfection of the bodie; when eueryevery member is maintained without hurt. Guiltie hereof, Ale-houſe ſouldiours; rigorous maiſters, and parents, maiming their ſeruants and children, or dulling their ſenſes by immoderate puniſhment.

Thirdly, health of bodie: thus by drunkenneſſe, &c. murther is committed; by too much afflicting; and macerating of the body by abſtinence, &c. to the impeaching of health.

Fourthly, that proceedeth to the ſeuering of the ſoule from the body, whether by omitting of dueties of mercy, or by laying violent hands to depriue of life.

p. 154A ſinne odious and monſtrous in Nature: the Lord teſtifieth his deteſtation hereof: firſt, by miraculous diſcoueries: ſecondly, horrour of conſcience, Gen. 4. thirdly, ſpeciall vengeance; ſeldome die ſuch a drie death; fourthly, puniſhing whole Kingdomes where it it is not puniſhed. Numb. 35.33. and God grant the impunitie of this ſinne amongſt vsus, draw not downe Gods fierce wrath vponupon vsus. See Numb. 35.31.32.33.

Debate: that is vnlawfull ſtrife, and contention: and may be diſtinguiſhed by the obiect into Eccleſiaſticall, and ciuill. The firſt, which is about matters of religion; eyther principall, or inferiour; of both ſorts whereof we hauehave had, and ſtill hauehave lamentable experience in our owne Church: opening the mouthes of our aduerſaries to ſpeake euill, and occaſioning the weake to many diſtractions, and doubtfulnes of iudgement: whereof more hereafter.

Ciuill about the things of this life, eyther without law, or where law is made the inſtrument of our contentions. 1 Cor. 6.

Cauſes whereof are: firſt pride; Pro. 13.10. Phil. 2.3. whiles eueryevery man makes an Idoll of himſelfe, and thinkes it his diſgrace, to paſſe by an iniurie, or to be the firſt that yeelds in a contention.

Secondly, ouer precious account of the things of this life.

Remedies: firſt to root out pride, Phil. 2.3. ſecondly, to eſteeme of the things of this life no better then they deſerue: thirdly, to keepe vsus within compaſſe of our owne callings, and diligent employment thereof, 1 Theſ. 4.10.11. fourthly, to contend where we ought to contend: firſt, for God, and his truth, Pſal. 139.21. Iud. 4. ſecondly, againſt our owne corruptions, Rom. 7. 1 Cor. 9.27. thirdly, to excell in the graces of Gods ſpirit. 1 Cor. 14.1. Mat. 11.12.

p. 155Reaſons againſt it: firſt, voice of nature; man being borne the moſt peaceable of all creatures, vvithout weapon eyther of offence, or defence: ſecondly, our neere coniunction in one brotherhoode, Gen. 13. Acts 7. in one bodie, Epheſ. 4. 1 Cor. 12. thirdly, neceſſities each of others, 1 Cor. 12 fourthly, benefit of the contrarie. Pſal. 133. per totum. fiftly illoriginall, Iam. 3. ſixtly, ſcandall to the truth, 1 Cor. 6. ſeauenthly, property of aliens, Rom. 2.

Deceit: to ſay nothing of ſpirituall guile, hypocriſie in religion, becauſe impertinent to this place; that here ſpoken of is eyther more largely taken, for that which we may tearme double, or hollow-heartedneſſe, and diſſimulation; whereof reade Ier. 9.4.5. And is oppoſed to open heartedneſſe, and plaine dealing: or elſe more ſtrictly for that which is vſed in matters of contract; whether by the ſeller or buyer: by the ſeller eyther circa ſpeciem; when one thing is ſold for another, ſuppoſe lead for pewter; water for wine; or about the quantitie; whether in waight, number, or meaſure, Leuit. 19.35. Deut 25.14. or about the qualitie, when bad for good, the defects concealed; vvith that prophane proteſtation, caueat empt…r, beware the buyer.

By the buyer, when abuſing the ſimplicitie of the ſeller, he vilifies the thing bought beneath the worth, whereof ſee Pro. 20.14.

Againſt all theſe the ſcripture eueryevery where plentifully dealeth, by ſhewing our neere coniunction, 1 Theſ. 4.5. certainety of Gods wrath, Ibid. & Mic. 6.11. inſtabilitie of wealth ſo gotten, Iob. 20.15. And that maxime in nature euen corrupted; what thou wouldeſt not hauehave done to thee, that doe not thou to another.

foreign, Malignitie; well rendered by our tranſlation p. 156after the ancient deſcription, taking all things in the worſer part.

Plutarch taxeth this vice in Heroditus, and withall excellently ſets out the nature of it in theſe actes, proceeding from this vitious habit: firſt, when a man relating any euil action of another, vſeth harder tearmes then the qualitie of the fact requireth.

Secondly, when a man intrudes himſelfe into mention of things faulty: which he might with better manners, and more honeſtie conceale.

Thirdly, when hauing iuſt occaſion to ſpeake of a mans due commendation he enuiouſlie ſuppreſſeth it.

Fourthly, when things are doubtfull in themſelues, or in their report, to embrace the worſt.

Fiftly, when facts in their nature good, are depraued by ſuppoſall of ſiniſter, and bad intentions.

It is the oppoſite of that which wee call …ander; inclining to interpret things doubtfull the better way.

Cauſes of it: firſt a vicious minde in the mans ſelfe that vſeth it, Mat. 12.34.

Secondly, want of louelove to the partie vndergoing our cenſure., 1 Cor. 13.5.

Thirdly, a fond conceit that another cannot hauehave that grace which our ſelues want.

Whiſperers, betwixt whiſpering, and back-biting theſe are two differences.

They differ: firſt in modo: one being priuie, the other open defamation.

Secondly, in the extent of the end; a whiſperers end is to diſgrace to ſome one well conceited of vsus, to the end to worke vsus out of their beneuelous affection; a backbiter aymes at our generall diſgrace amongſt whomſoeuer.

Whiſpering then may thus be deſcribed: priuie defamation p. 157of our brother to the end to diſſolue the bond of amitie, and worke vari…nce betwixt men at one. See Pſal. 101.5. Pro. 6.19. & 26.20.22. theſe are the firebrands of contention. Pro. 26.20.2. and the very bane of ſocietie: rife in all places: See examples, Haman, Eſt. 3.8. Do…g, &c.

Remedies: firſt, an Angry countenance, Pro. 25.23. ſecondly, baniſh them from your company, Pſal. 101.3.5. Leuit. 19.16. thirdly, reueale their practiſe.

Backbiters.] Backbiting is a publique ſpeaking euill of our abſent brother, for the impayring of his credit. And is eyther in reſpect of good things, or in regard of euill.

That which is in good things hath three degrees: firſt, deprauing of a good action by ſuppoſing a ſiniſter intention.

Secondly, leſſening the graces, and commendable parts of others; to diminiſh our owne is humilitie; but to clip anothers due praiſe is enuie. See 2 Cor. 8.1.2.3.4. &c.

Thirdly, deniall of thoſe good things wee know to be in another, louelove willingly takes notice of the leaſt; and grace will hunt after occaſions to praiſe God in his gifts beſtowed on others.

In reſpect of euils; that alſo hath three branches: firſt, publiſhing their ſecret ſlips, which in charitie we ought to conceale, and that, eyther without all mention of their vertues; or elſe with commemoration of other their good parts, and pretenſe of ſorrow for their faults; in this or the like manner, a man of good parts, faire conditioned, kinde to his friend; it is pittie on him he hath his fault, ſomething couetous, &c.

Secondly, by increaſing, and making their euils worſe then they are, beames of motes, mountaines of p. 158mole-hils: humilitie aggrauates its owne ſinnes, to magnifie Gods merciemercy, 1 Tim. 1.13.14.15. but charitie leſſeneth the ſinnes of others, by all circumſtances, Acts 3.1….

Thirdly, by impoſing falſe crimes, properly called ſlander.

Reaſons againſt it: firſt, the detriment it brings is great, robbing a man of the chiefe treaſure, a good name, Pro. 22 1. Eccl. 7.3.

Secondly, ſcarcely admits any ſound reſtitution; crimes euen vniuſt euer leauing a skarre vponupon our good name.

foreign. Our tranſlator, and generally all new interpreters, render haters of God. The word hath a paſſiue termination; and ſignifies properly hated of God. Now though I diſlike not the iudgement of the new, knowing that words paſſiue are ſometimes actiuely vſed, as 2 Pet. 1.3. And ſpecially conſidering that the Apoſtle here entendeth a Catalogue of the Gentiles ſinnes; yet it ſhall not be amiſſe to ſpeake in a word or two of the proper ſignification of the word.

Hated of God.] Gods hatred is of two ſorts, eternall before time including theſe two actes: firſt, a purpoſe not to ſhew kindneſſe: ſecondly, a deſigning to euill, Rom. 9 11. Temporall in time; and is nothing but the diſlike, and deteſtation of men in reſpect of their ſins. Euidenced by theſe ſignes: firſt, deniall of ſauing grace and meanes thereof.

Or ſecondly, not bleſſing meanes vntounto them: Iſay 6. Thirdly, depriuall euen of common graces, permitting to the power of Sathan, and ſeruing of a mans owne corrupt heart. Fourthly, inflicting of temporall plagues, as curſes, and beginnings of eternall woe after to be inflicted.

Taking it actiuely it implyes that hatred that men p. 159carrie to the Diuine Maieſtie, where ſchoole men vſually queſtion, whether it be poſſible for a man to hate God, that is the chiefe good, and that hath in him all amiable excellencies. To which their anſwere is, that God apprehended in his eſſence, or immanent actions, or gracious properties is not hated of any. But apprehended as a iudge, and auenger of diſobedience ſo he is hated of prophane vngodly men.

Signes of it beſt aſſigned by the contrarie tokens of louelove; for it is true hee that is not with God, is againſt him; he that loues him not, hates him.

Firſt, not to louelove his preſence, eyther in the heart by his ſpirit, or in the congregation by his word, or in his comming to iudgement.

Secondly, to abhorre cogitation and thought of God, Pſal. 10.

Thirdly, to hate the friends of God, that is, thoſe that louelove him.

foreign: that is, contumeliouſly, or inſolently iniurious. VntoUnto this head may be referred all wrongs done to our goods, good name, perſons. But briefely it ſhall ſuffice to ſpeake of the ſeuerall kindes, and manners of doing wrong, which though they may be applyed to all kinde of wrongs, yet ſhew themſelues eſpecially in wrongs done in reſpect of temporall goods. And this is done principally three wayes. Firſt, by detayning of dues: Pro. 3.27. Compare Iam. 5.4. where it is amplified by a circumſtance of the perſons to whom it is done, and made in that caſe a crying ſinne. See alſo Pſal. 37.21.

Secondly, by exaction of that is not due. Example ſee 1 Sam. 2.13.14 &c. as in fees at this day, as for bare forbearing of money, or wares: ſo ſelling time.

Thirdly, by violent rapine, or taking away, what p. 160is another mans. See Mic. 2.2. God is an auenger of all ſuch things, 1 Theſ. 4.5.

foreign. Proud.] Pride may be thus briefely deſcribed: the inordinate louelove, and admiration of our owne ſuppoſed, or reall excellencies.

And bewraies it ſelfe by theſe euidences: firſt, preſumptuous aduenturing things beyond our meaſure, and compaſſe, Rom. 12.3.

Secondly, a diſdaine and contempt of others in compariſon o… our ſelues, 1 Cor. 8.1.2.

Thirdly, diſcontentment at other mens aduancement aboue our ſelues, Est. 5.13.

Fourthly, griefe at our owne little reſpect, and eſteeme amongſt men, Est. 3.5. & 5.9.

Fiftly, gate, geſture, lookes, apparell, &c. euidence it, See Iſay 3.16.

Sixtly, foreign; louelove to be talking of our owne good things; which Paul cals boaſting, &c. Let another man praiſe thee ſaith Salomon, not thy ſelfe, Pro. 27.2.

Seauenthly, Ambition; hunting after honour, and the like, 3 Iohn 9.

Remedies of it: firſt, wee hauehave nothing but vvhat we hauehave receiued, 1 Cor. 4.7. and that not of merit but of free grace, Rom. 11.35. 1 Cor. 15.10.

Secondly, labour to be acquainted vvith thine owne imperfections, and ſpecially with thy ſinnes.

Thirdly, God croſſeth the attempts of the proud, 1 Pet. 5.5.6. and purpoſely ſets himſelfe to hinder affected exaltation. Honor ſaith one is like your ſhadow; the more you runne after it, the faſter it runnes from you: like the Crocodile, inſequentes fugit, fugientes pre…ſequitur.

Fourthly, it diſgraceth all graces; as humilitie adornes them, &c.

p. 161Boaſters. Boaſting the daughter of Pride. It is of two ſorts: one for neceſſarie defence; the other of vaine oſtentation. For neceſſarie defence not vnlawfull; vſed by the Apoſtle, 2 Cor. 11. & 10. his own good name and edification of the Church, requiring a modeſt commemoration of his owne good parts, and deſerued reſpect with the Church of GOD. Yet withall obſerue in this boaſting, Apoſtolique modeſtie and humilitie: firſt hee comes not to it but as it were conſtrained: 2 Cor. 12.11. Secondly, in things of the greateſt admiration, ſpeakes of himſelfe in the third perſon, 2 Cor. 12.2.3. Thirdly, chooſeth his infirmities: that is, afflictions to boaſt of: verſe 9. Fourthly, acknowledgeth his owne weakeneſſe, and magnifieth the grace of God, verſe 7.8.9.

There is another kinde of boaſting, which is for vaine oſtentation, and this is that the Apoſtle here noteth: ſundry ſorts of it might be reckoned vp; theſe two ſhall ſuffice as the principall, firſt, of our good things that we hauehave, or hauehave done, to the end that wee may ſeeme ſome great men amongſt our brethren, when we thinke all loſt that others know not. See Mat. 6. if wee giuegive almes, the trumpet muſt ſound it out, &c, as if our beſt deedes were more then duetie; but ſuch ſaith Chriſt, hauehave their reward.

Another is of our euils, or ſinnes: as Ier. 11.15, Pro. 2.14. to which degree of wickedneſſe I know not what can be added. Bernard, or he, whoſoeuer was Authour of that Treatiſe de Conſcientia, vnderunder his name, hath excellently expreſſed the degrees of ſinning: firſt, when a man that hath beene accuſtomed to well doing, any thing grieuouſlie ſinneth, the burthen therof ſeemes to be intolerable vntounto him, that hee ſeemes euen to goe downe to hell aliue; in a little proceſſe of p. 162time of importable, it is made but heauie; of heauie, it becomes light; of lightſome, delightſome; of delightſome, deſireable; of deſireable, cuſtomary; of cuſtomary, excuſable; of excuſable, defenſible; of defenſible, matter of boaſting; to this height can nothing be added. Nothing, ſaith Bernard, ſo much exaſperateth the maieſtie of that dreadfull Iudge as to ſinne and ſecurely to ſinne, and to boaſt of vices as if they were vertues. And yet how frequ…nt examples hereof are eueryevery where occurrent? The Adulterer numbers vp the tale of his ſtrumpets, or virgins, with whom hee hath defiled himſelfe; the drunkard his dozens, and how many hee hath drunke vnderunder the table. Shameleſſe wretches, glorying in their ſhame, Phil. 3.19. …hould not the Lord be auenged of ſuch pe ple? Ier. 5. their end is damnation. P…il. 3.19.

Inuenters of euill things: vvhether wee referre this to euils of paine, or euils of ſinne, wee may finde examples thereof in heathen: I would they were not alſo amongſt Chriſtians.

Phalaris propounded a reward to him, that could deuiſe a new kinde of torment; and what exquiſite torments the ten bloudie perſecuting Emperours deuiſed for poore Chriſtians, ſtories record, and we tremble at reading: yet this I dare ſay, they neuer vvent beyond Papiſts in bloudie deſignes, and inuentions; witneſſe if there were no other, their Spaniſh inquiſition, and tortures of their holy houſe. Let all ſuch monſters as delight in bloud, conſider the Lord is as wittie to reuenge crueltie, as they can be to deuiſe it. And that plague the Lord threatneth to diſobedience, ſhall ſurely light in the heauieſt meaſure vponupon ſuch deuiſers of villanie, Deut. 28.59. their plagues ſhall be wonderfull, and themſelues as ſignes and wonders amongſt men for their afflictions.

p. 163Referring it to euils of ſinne; we hauehave it exemplyfied in Sardanapalus, that fleſhly Epicure, that hauing ſurfetted of the pleaſures alreadie in vſe, propounded a reward by a cryer to him that could inuent a new kind of pleaſure. See alſo Nero, in Sueton. cap. 27.Sueton in Neron. cap. 27. And how wittie our owne age hath been this way, who can without griefe mention? Such ſtrange, and as they are prophanely tearmed, gentleman-like othes, by Ieſu, by Chriſt, as our forefathers neuer heard of: drinkings by the yard, by the dozens, healthes, kneeling vponupon a dye, lying, &c. ſtranger deuiſes of ſinnes, then of faſhions in apparell. It were long to reckon vp the new trickes of coſenage, and con…catching, poling and racking, that no vigilancie of Magiſtrates, nor warineſſe of lawes is able to preuent. We maruell at the ſtrangeneſſe of Gods iudgements in diſeaſes, and other kindes that bring our Phyſitions beſide their bookes; but let vsus ceaſe to wonder at new plagues, while our ſelues are ſo wittie in deuiſing new ſinnes, ſo vtterly without vnderſtanding to doe well. Ier. 4.22.

Diſobedience to parents.] VnderUnder this title of parents are compriſed all ſuch, as vnderunder God are Authours to vsus of our being, or wel-being in Nature, Grace, or ciuill ſocietie. In Nature, as naturall parents that begat vsus. In Grace, as Miniſters, by whom wee are begotten a new through the Goſpell. In Ciuill Societie, as Magiſtrates, and fathers of the countrey. Here principallie are intended Naturall, and Politicall Parents. Of diſobedience to Magiſtrates it will be fitteſt to handle when we come to Cap. 13. Now of that onelyonly ſhewne to our natural parents. The Lord eueryevery where teſtifieth his deteſtation of it, appointing death in the old law, for him that obſtinately liued in it, Deut. 21.18.19.20.21. and as he hath graciouſlie promiſed long life to the obedient. Epheſ. 6.3. ſo hath hee threatned contumely, and p. 164ſhamefull death to the obſtinate. Pro. 30.17. as wee reade the execution of this iudgement on Abſolom, Adonuah, &c. and let them feare all graceleſſe children from diſobedience.

foreign: Without vnderſtanding.] This may not be ſo conceiued as if they were depriued of reaſon, or had vtterly loſt the facultie of vnderſtanding; but is to be referred principally to their ſottiſhneſſe in ſpirituall things, 1 Cor. 2. albeit alſo very naturall light in things concerning manners, was much ecclipſed in the multitude: for the better ſort of them, many teſtimonies are extant of their vnderſtanding in the courſe of Nature, and ſome more then rudera of their wiſedome in ciuilitie, and matters Morall, & politicall. But as for things concerning God and his vvorſhip, as ſottiſh almoſt as bruites, Ier. 10.14. and their multitude blind in matters of manners, and common honeſtie.

Now this being without vnderſtanding in the things that concerne God, or men, as it was their ſinne: ſo alſo a fearefull iudgement vponupon them, for their diſobedience, and neglect of cheriſhing the knowledge of God giuen them by light of Nature. And that vvhichwhich ordinarily followeth vponupon neglect of obedience, and lying in ſinnes againſt conſcience, 1 Tim. 1.19. ſuch a canker is vngodlines, that it eates out knowledge, yea all euen capacitie of heauenly vnderſtanding. And how euident it is in our people. Compare what Iſay hath. Cap. 28.9.10.13.

foreign. Couenant breakers.] Some commendable examples their are of there conſcience to keepe couenants, eſpecially confirmed by oath: yea, though it were ſometimes with hazard of life, as that knowne inſtance of Pirrhus euidenceth.

Yet as frequent are records of their treacherous p. 165and, perfidious dealing each with other: But which is our ſinne, and ſhame, nothing ſo thicke as thoſe of vnfaithfulneſſe amongſt Chriſtians; ſuch Eeles are many, that they finde holes to winde out of the moſt cautelous contracts for their beſt aduantage.

It were long to runne into this large field of complaints of vnfaithfulneſſe; a queſtion, or two onelyonly ſhall be propounded, and ſo a paſſage to the next.

Qu. Are all couenants to be performed? Anſ. Not ſo; couenants of things vnlawfull are at no hand to be accompliſhed, the olde ſaying of vowes hath place herein. In malis promiſſis reſcinde fidem in turpi voto muta decretum. Repent the making, but forbeare the performance; binde not two ſinnes together.

What if they be made with euill men? Anſ. Yet to be performed: Ioſuah kept touch with the Gibeonites; and Sauls crueltie ſhowne on them▪ contrarie to couenant, brought a famine vponupon the land of Iſrael, not expiable but by the death of his ſonnes, 2 Sam. 21 1. &c.

What if raſhly made and without due conſideration of circumſtances? Anſ. if the thing couenanted be lawfull, raſhneſſe muſt be repented: but the promiſe performed.

What if hinderance come by performance? Anſ. accept it as thy croſſe, and chaſtiſement from the Lord; but thinke not of change, Pſal. 15.4.

foreign. Without naturall affection. foreign; are thoſe Germane affections of louelove, that by inſtinct of nature we beare to thoſe in nature and bloud conioyned to vsus: ſuch as are thoſe betwixt parents, and children, brother and brother, &c. how theſe were extinguiſhed in the Gentiles, thoſe monſtrous bloudie ſacrifices of their ſonnes and daughters vntounto their Idols, abundantly witnes, Deut. 12.31.

p. 166And how euident footſteps of ſuch lack of naturall affection towards children of our owne loynes, beſides that rigour of many parents in immoderate corrections, careleſſeneſſe of prouiſion for families, &c. thoſe often murthers of poore infants by ſtrumpets, teſtifie: beſides thoſe cruell perſecutions of children by parents, for truthes ſake, foretolde by our Sauiour, Mat. 10.21. And that which at this day is magnified as a worke of perfection amongſt papiſts, expoſing of children and families to beggarie, for I know not what pretended holy contemplations.

But here by the way may be obſerued the follie of Stoikes, commending vacuitie of affections, as a point of chiefe wiſedome, which the Lord condemnes as a fruit of a reprobate minde.

And for lawfulneſſe of affections; firſt, their impreſſion in Nature by the finger of GOD: ſecondly, the command they hauehave in the law. Mat. 22.37. thirdly,Exod. 32.Exod 32 their commendation regiſtred in the Scripture: 2 Pet. 2.8. fourthly, their vſe in our Sauiour, Heb. 2.1…. ſufficiently witneſſeth. Indeede here is wiſedome, firſt, in applying them to their right obiects: ſecondly, in keeping them to their iuſt proportion, that they neither exceede, nor come ſhort of their meaſure: but to baniſh them out of man, is to baniſh man out of man, and to make him a ſtock rather then a Stoike.

The next vice followeth. foreign: Well rendered vnappeaſable, ſuch as whoſe malice admits no tearmes of truce, much leſſe of heartie reconcilement. Pſal. 120.6.7. And this graceleſſe diſpoſition of the heart, how is it now accounted a matter of greateſt wiſedome, and manhood? And a principle it is amongſt politicians, to keepe the coales of malice raked vp vnderunder p. 167the aſhes of a friendly countenance, which yet opportunitie, as bellowes, rekindles to ſuch a flame as often-burnes to the deſtruction of him they hate: yea, ſuch monſters are there in this kinde, that thinke their children vnworthy to inherit their poſſeſſions, except they vow alſo to be heires of their malice and to proſecute vntounto death the reuengefull courſes ſet on foote by their predeceſſours. Yea, our people hauehave now learnt to diſtinguiſh betwixt forgiuing, and forgetting: forgiue they may, but neuer forget, as if he ſhould ſay, reſpite their malice till a fit opportunitie of reuenge. See Gen. 27.41.

Now ſurely, if from any one vicious affection, wee may conclude a nullitie of grace, then chiefely from this: for as the experience of Gods louelove in pardoning, enclines to an eaſie forgetfulneſſe of wrongs; ſo doth the continued proſecution of a reuengefull purpoſe, argue ſufficiently our little, or no feeling of Gods pardoning merciemercy.

foreign. Mercileſſe. MercieMercy hath in it two things: firſt, compaſſion, and a laying to heart the miſeries of others: ſecondly, an inclination to ſuccour, and relieue their miſeries: the want whereof is that here called mercileſneſſe.

Examples whereof wee neede not fetch from the heathen, our owne times abound with them: to heare the outcries at poore widowes, and orphanes turned out of their houſe, and home▪ to the merciemercy of the mercileſſe world, by remorſeleſſe landlords, diſpeopling vvhole towne-ſhips, and leauing no roome for the poore to inhabit, whoſe bowels that hath any ſparke eyther of grace, or good nature, yerne not? to ſee the poore periſh for hunger whiles not onelyonly hired ſeruants, but euen dogges hauehave bread enough: what eye can behold without ſhowers of p. 168teares? And to conſider how in the dayes of dearth the mercileſſe rich men of this world, triumph, putting off all bowels of merciemercy with this, that it is a plague to the poore; whoſe heart rues not? Let all ſuch remember betimes whoſe mouth hath ſpoken it, that there ſhall be iudgement mercileſſe to ſuch as will ſhew no merciemercy, Iam. 2.13.