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. 29. And yet I say unto you, [Vers. 29] that even Salo∣mon in all his glory, was not arrayed like one of these.

§. 1. And yet I say unto you.]

Why doth our Saviour here use this assevera∣tion, [Sect. 1] Tamen dico, yet I say unto you? [Quest. 1]

To teach two things unto us, namely, I. That Christ is of another opinion in many things then the world is. II. [Answ.] That wee must beleeve Christ whatsoever the world saith.

First, Christ saith, I say unto you, as if he would say, Many (and it may bee you also) thinke o∣therwise, [Obser. 1] but I say it is thus; to teach us, That he teacheth many things otherwise then reason, opinion, or the world doth. He teacheth that the poore, and persecuted are blessed, Mat. 5.2.11.12. but the world thinks them miserable. Hee teacheth that godlines is great gaine; but the world holds gaine godlinesse. Reade, 1 Tim. 4.8. & 5.6.

How doth it appeare that Christ, and reason, [Quest. 2] and the world teach contrarily?

It is cleare by these three things, to wit; [Answ.]

First, Christ is truth it selfe, but reason is ig∣norant of the truth; Philosophie it selfe look∣ing upon man as pure, and hence affirming, that man following the conduct of nature cannot erre.

Secondly, reason, nature, and the world looke too much upon themselves; but Christ teacheth us to looke upon God; nature and reason per∣swadeth us to respect our selves more then Gods glory, as Peter said, Master spare thy selfe, &c. Mat. 16.22. but Christ teacheth us to seeke the glory of God in all things, and above all things, and to deny our selves, Mat. 16.24.

Whether can a naturall man be the servant of [Quest. 3] God or not?

[Answ.] No, because he understands nothing beyond or above naturall reason. For the better taking up of this, observe;

What the naturall man

• Can understand: namely these things,
  • First, gaine, glory, quiet, peace, estimation, and the like;
  • Secondly, to avoide, grosse, enormious, and criminall offences.
  • Thirdly, to be of an affable, meeke and courteous nature, to bee true and just in his dealings, and injurious unto none.
• Cannot under∣stand: namely, these sixe things, to with
  • First, what is meant by the purity of the heart.
  • Secondly, the presence of God to be every where.
  • Thirdly, the internall conduct, and direction of the Holy Ghost.
  • Fourthly, what is meant by the internall fulnesse of God, Ephes. 3.19.
  • Fifthly, to glorifie God, in every action.
  • Sixtly, to be zealous for Gods glory, and in Gods service. These things are strange unto him, untill hee bee taught them by Christ.

Secondly, Christ saith, I say unto you, as if he would say; it matters not what the world saith, [Obser. 2] but what I say: Teaching us that wee must be∣leeve the word of God, whatsoever reason, o∣pinion, custome, or the world saith to the con∣trary, Ioh. 10.4.27. and 8.51.

[Quest. 4] Why must wee beleeve the word of God be∣fore all these?

[Answ. 1] First, the word is Christs and he is worthy to be beleeved before all these, Ioh. 1.1.14.

[Answ. 2] Secondly, the word is true, yea, a perpetuall truth, and therefore deserves to be believed, Esa. 40.8.

[Answ. 3] Thirdly, the word regenerates us; and is the spirituall seed whereby we are begotten, Iam. 1.18. and 1 Pet. 1.23.

[Answ. 4] Fourthly, the word directs our life and con∣versation, Read Psal. 19. and 119.

[Answ. 5] Fifthly, the word must judge us at the last day, and therefore is more worthy to believed then those things which neither must judge us, nor we be judged by, Ioh. 12.48. and Rom. 2.16. and 2 Thes. 1.8.

[Sect. 2] §. 2. Salomon in all his glory was not arayed like one of these.]

[Quest.] How did the Lillies exceede Salomon in glory?

[Answ. 1] First, the ornaments of Salomon in all his glo∣ry were but artificiall, but the cloathing of the lil∣lies are naturall; and looke how farre nature exceedeth art, (for art is but an imitratrix of na∣ture, and her perfection is to imitate nature) Therefore the Lillies exceed Salomon in all his glory.

[Answ. 2] Secondly, Salomon when he was so gloriously decked; was beholden to many creatures, hee was beholden to Egypt for his linnen, to the earth for his gold, to the silke-worme for his silke, to the shell-fish for his purple, and had no∣thing of his owne; so that if every one of those should have claimed their owne, he would have stood like Aesops crow, stript of all, when every one of the foules craved their owne feathers which they had lent her; But the Lillie is behol∣den to no other for its beauty, and therefor doth exceede Salomon in all his glory.

[Answ. 3] Thirdly when Salomon, was cloathed thus, it was but a remembrance to him of his fall, and he had as little cause to glory in these ornaments, as a man hath to glory in the velvet patch or plaister that covereth his wound; but the beauty of the lillie is naturall, it covereth not the shame of it; Therfore the lillie exceedes Salomon in all his glory.

Fourthly, Salomon in all his glory was but one, [Answ. 4] and much adoe there was to get one Salomon so decked and cloathed: But all the lillies of the field are so cloathed; Therfore the lillie exceeds Salomon in all his glory.

Fifthly, Salomon was arrayed in all his glory [Answ. 5] but sometimes; but the lillies so spring, so con∣tinue untill they wither and die: Therefore they exceede Salomon in all his glory.

Sixthly, Salomon was thus arrayed by men, [Answ. 6] but the lillies by God: therefore their glory is more excellent.