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. 23, 24.* 1.1 And when Iesus came into the Rulers house, and saw the Minstrels, and the people ma∣king a noise, hee said unto them give place; for the Maid is not dead, but sleepeth; And they laugh••d him to scorne.

§. 1. And when Iesus saw the Minstres.

[Sect. 1] How manifold is the use of musick?

[Quest. 1] Two-fold: namely, lawfull, and heathnish.

[Answ.] Wherein is, or hath Musicke been lawfully [Quest. 2] used?

[Answ. 1] First, it hath been used by the godly, sometimes in their joy, and mirth; as David ever and none testifieth in the Psalmes; and as our Saviour in∣timates, when he saith, we have piped unto you, but you have not danced, Mat. 11 17.

[Answ. 2] Secondly, Musick hath been used lawfully, in sacris, in holy duties, and divine worship; as ap∣pears plainly by these places, 2 Sam. 6.5. and 2 Chron. 5.12. and Psalme 71.22.

[Quest. 3] Whether was the use of Musick at funerals a Jewish, or Heathenish custome?

[Answ.] Although it was sometimes used by the Jewes, yet they borrowed it from the Gentiles: for the understanding wherof observe; that the Jewes at the buriall of their friends used two sorts of Ce∣remonies; namely,

First, some to testifie their sorrow; of which in another place, because the present text speaks not of these. And

Secondly, some to augment their grief; these were

I. Minstrels, who with their sad tunes incli∣ned the affections of the people to mourning. Now of these there were two sorts; namely,

First, some playing on pipes. And

Secondly, others sounding Trumpets.

At the Funerall of Noble-men, or old men, they used a Trumpet, at the Funerall of the com∣mon people, or children, they used a Pipe: In this respect it is said here, that Iesus when he rai∣sed Iairus daughter, cast out the Ministrels.

II. Women there were which were hired at burials, to sing for the same purpose, viz. to aug∣ment their mourning, and to incline the affecti∣ons of the people to sorrow: Now these women besides singing, did likewise u•••• some outward significations, and expressions of sorrow, to move the company, and more strongly to affect them: Call (saith the Prophet) for the mourning wom••n, and send for the skilfull women, Ier. 9.17. These women the Romans called Preficas, quasim hoc ipsum prae∣fectas, Chiefe, or skilfull Mourners: Now these customes we reade no where commanded by God unto his people; but were only borrowed from the practises of others.

[Quest. 4] How manifold was the use of Musick at fune∣rals, amongst the Gentiles?

[Answ.] The Heathens had a four-fold use of Musick in their burials: namely,

First, Civill, to honour and adorne Funerals; whence also they used sometimes great pomp, and did sing songs of the praises of the deceased persons, as wee see in Tabitha, Act. 9.39. Now this Cantus in generall, was two-fold: namely, Encomiasticus, and Threneticus, Rhod. 27.26.

Secondly, Philosophicall, to shew that when any is taken out of this miserable world, there is cause of joy. Let the Reader reade Alex. ab Alex. 128. 129. where hee shall see this confirmed by the example, both of the Grecians, and Thraci∣ans: Whence we may learn,

That in the death of those who are good, [Observ.] we must rejoyce rather then mourn.

Why must we rejoyce in the death of our good [Quest. 5] friends or allies?

First, because death is better to such, then life, [Answ.] Eccles. 4.2. &c.

Secondly, because death is best of all unto such; as appears thus;

I. This world is an evill world in it selfe, Gal. 1.4. and evill unto the righteous, 1 Cor. 15.19.

II. So long as wee are here wee are strangers from the Lord; that is, absent from him, 2 Cor. 5.2. &c. but when by death wee are dissolved, we shall possesse, and enjoy him, Philip. 1.23.

Thirdly, Solaminis, their next use of musick was, that thereby the minds of those who mour∣ned, might be lightned, and comforted; because we are prone to exceed our bounds in all things, whether in joy, or sorrow.

Fourthly, Idololatricus, they had an Idolatrous use of Musick at their funerals; and this was either,

I. Cruell, and bloody, that the sound or yels of those whom they sacrificed might not bee heard; and for this end the Jewes had all sorts of lowd instruments (in a manner) which soun∣ded when they offered up their children unto Mo••••••••; that so the cries of the babes might not pierce the Parents cares. Or

II. Their custome was superstitious, viz. for the pacifying, and appeasing of their gods; this was most usuall with the Gentiles, and is most dangerous to be imitated by Christians.

§. 2. And the people making a noise. [Sect. 2]

Whether was this action of these in making [Quest. 1] clamours and out-cries, lawfull or not?

First, in generall it is lawfull to mourn for the [Answ. 1] dead: As might be proved,

I. From the practise of the Fathers, Zach. 12.11. Gen. 23.2. and 1 Sam. 25.1. and 2 Sam. 1.24. and 11.26.

II. From the approbation of our heavenly Father, 1 King. 14.13.

III. From the Apostles warrant, 1 Thess. 4.13. &c. Philip. 2.27.

IV. From the making of the booke of La∣mentations, 2 Chron. 35.25.

V. From our blessed Saviours example, who wept for Lazarus, Iohn 11.35.

Secondly, these here transgressed, and sinned [Answ. 2] in what they did, as also did divers others in their mourning, and that in a three-fold regard; namely,

I. Because they did not observe a mean, or moderation in their mourning; but mourned as they do, who are without hope: from vvhence we may learn.

That we must not mourne immoderately for the dead, 1 Thess. 4.13.

Why may we not exceed in our lamentations [Quest. 2] for the losse of dear friends.

First, because they and we at the last shall rise [Answ. 1] againe: David weeps not when the child is

dead, because he shall goe to him, 2 Sam. 12.

[Answ. 2] Secondly, wee must not mourn immoderately for the dead, because death to the godly is hap∣py, and therfore excessive teares bevvrayes onely selfe-love, and not true love at all, Revel. 14.13. Ier. 22.10. Non deflentur pucri, nec senes quinquage∣narij. Alex. ab Al. 132. b.

II. This sort of mourning was evill, because a multitude, or great many wept and mourned, Multitudo tumultuans: Now it is good to weepe with those who vveep, &c. Rom. 12.14. if it bee cordiall; but if (as here) only for a forme, or fashion sake, vvithout any true sense of sorrovv, then it is blame-vvorthy.

III. There vvas another fault in this mour∣ning; namely, that they hired, procured, and brought together others to mourne for those vvho vvere dead. Alexandria conducti Threnodes. Rhod. 17.21.

[Sect. 3] §. 3. And hee said unto them, give place, or depart.

[Quest.] Why doth Christ drive away, and cause to de∣part these Minstrels, and Mourners?

[Answ. 1] First, because they made a foolish, and tumul∣tuous noise.

[Answ. 2] Secondly, because hee will not have the my∣sterie he is about, communicated to such as these: where we may observe two things; namely,

I: That Christ separates, and cals whom hee pleases: And,

II. That these were unworthy to stay with him, because they were only led with sense; and that either,

First, externall, regarding only their vanities, and accustomed superstitious solemnities: Or

Secondly, internall; being carried away, and transported through sorrow, for the death of the Damosell: Now the way unto Christ is to estrange the eyes from the world, and to lift them up unto heaven.

[Answ. 3] Thirdly, our Saviour causeth these to depart, because the Maid was not finally dead; and ther∣fore although mourning be lawfull in measure, yet now there was no need of it.

[Answ. 4] Fourthly, our Saviour dismisseth these, because they were Mockers; as followeth §. 5.

[Sect 4] §. 4. The Maid is not dead, but sleepeth.

[Object.] The Papists object this place for the proofe of their equivocation, and mentall reservation; our Saviour saith here; The Maid is not dead, but sleepeth: now the Damosel was naturally dead; and therfore the words must be understood with this mentall reservation; In respect of my power and willl 1.2.

[Answ. 1] First, in this example, there can neither bee shewed any secret confession, or any interroga∣tion put against, or besides equity, and truth, nor any injury offered unto Christ, nor any cause compelling Christ to use any equivocation, by a mentall reservation; but his speech was such as he usually used in his conversation with men.n 1.3 And therefore this example is unfitly brought for the confirming of the doctrine of equivoca∣tionm 1.4.

Secondly, the sense of our Saviours words is clear, and manifest enough by the circumstances thereof, without any mentall reservation at all; [Answ. 2] for he spake this to those, who with mourning and weeping, prepared to celebrate the exequits of the dead Damosell; and by these words would have them know, that presently hee will raise her up, as though shee were but awakened out of a sleepe: Now how could our Saviour expresse this unto them in more fit, and pregnant words, then he here useth ^v?n 1.5

Thirdly, the Papists exposition is true, that in respect of Christs divine power, they that are [Answ. 3] dead, are said to be but asleep; which is a most frequent, and ordinary phrase of Scripture. (Reade Tolet in hunc locum.) So that this speech is not equivocall, but Metaphoricall; and the Metaphor of calling Death a Sleep, was most fa∣miliar with the Hebrewes, and is most aptly used by our Saviour, in this verse, seeing that the rai∣sing of a dead woman to life, was no more diffi∣cult unto him, then the awakening her out of sleepe, which he intended presently to do: And therfore, both his denying her to be dead, and his affirming that she was but asleepe, were but verball Amphibologies, which all they might have understood, who were not scornfull, and in∣credulous contemners of his sayings.

Fourthly, the Popish Priests equivocation, as [Answ. 4] this; I am no Priest, meaning, as ordained to kill a Calfe, or such like, is so farre beyond the hori∣zon, and sight of any mans capacity, that he may sooner claspe hold of the man in the Moon, then by any intimation of words, or circumstance of speech, reach unto such a reserved conceito 1.6.

For the further clearing of this Objection, I propound this question,

What is the true sense, and meaning of these words; The Maid is not dead, but sleepeth? [Quest. 1]

First, some understand them literally; as though [Answ. 1] she were not dead indeed naturally, by a separa∣tion of the soule from the body; but only shee seemed to them, as though she were dead: Here observe, that many times sick persons appear to the living to bee dead, and that one of these wayes; to wit, either,

I. By swounding, and fainting, Lipothymià Or,

II. By some deep, and dead sleep, wherby all the senses are bound; arising either from drun∣kennesse, or much watching, or extraordinary labour, and wearinesse. Or,

III. By some invincible Lethargy. Or,

IV. By the suffocation of the Matrix. Or

V. By some beginning Apopl••xie. But none of these had place in this Maid, she being truly dead.

Secondly, some understand these words Mi∣raculously: [Answ. 2] as if our Saviour would say; As yet after the course of nature she is dead; but I will restore her unto life: Thus the Prophet from the Lord saith, Morieris, to Hezekiah, thou shalt die, Esay 38.1. and afterwards vives, thou shalt live, 2 King. 8.10. But these words imply something more; for they doe not belong only to this D••∣mosell, but also unto us, Muscul. s. Offendit natu∣ram mortis piorum. Guali. s.

Thirdly, some understand these words Philo∣sophically, in regard of the soul which dieth not, & [Answ. 3] therfore neither the Maid, because Mens cujus{que} est quis{que}. And therfore death is called a dissolution, because the soul dieth not, but returneth unto God that gave it, Eccles. 12 7. And therfore David commends his soul unto God, Psal 31.5. as doth also Christ, Luke 23.46. and Stephen, Acts 7.59. But these words imply something more than this, because this opinion neither affirmeth, nor proveth any thing concerning the Resurrection, and therefore may be maintained by a Sadduce.

[Answ. 4] Fourthly, these words, The Maid is not dead, but sleepeth, may be expounded Theologically, be∣cause the whole man shall live again hereafter in the Resurrection: and that either

I. Generally; because at the last day, the body of every one shall be raised, and united again to the soul. Or

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Because onely the godly shall live for ever a life of felicity and glory. Ergo docet quae conditio mortis— & spem resuscitationis. Gualt. s. In these words our Saviour teacheth us the condition of death; namely,

[Observ.] That death is not a finall dissolution, but only as it were a sleep for a time.

[Quest. 2] How doth the truth of this appear?

The truth hereof appears by these particulars; viz.

• ... [Answ.] First, because death is common unto all, and hath ceazed upon all; and therefore is not a finall dissolution, nor totall destruction of soul and body.
• Secondly, because those who dye are said to sleep; as appears
  • I. By the godly, before the Law, Gen. 47.30. And
  • II. By the godly, under the Law, as 2 Sam. 7 12. and 1 King. 2.10. and 11.43. And
  • III. By the wicked, under the Law, as 1 King 14.20, &c. and verse 31. and 15.8. Esa. 14.18. And
  • IV. By the Saints under the Gospel, Iohn 11.11. Acts 7.60. and 1 Cor. 11.30. and 15.18.
• Thirdly, because sleep is like to death; for so it binds all the senses, that it makes the body seem to be livelesse; because in sleep the body moves not, perceives not, re∣gards not, either wife, or children, or pos∣sessions, or employments, or affairs, or plea∣sure, or beauty, or health, Psal. 76.5. And hence Sepulchers are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dor∣mitories, or sleeping houses.
• Fourthly, because death is like unto sleep; for we sleep for a time, and then awake and rise. So we shall all arise from the grave of death. Reade Iob 19.25. Psal. 16.9. &c. Da∣niel 12.2. and Mat. 25.32, &c. Iohn 5.28. and 2 Cor. 5.10.

[Quest. 3] What happinesse do they enjoy, that sleep in the Lord?

[Answ. 1] First, now they enjoy the sight of God, that beatificall vision, Mat. 5.8. and that in fulnesse, B••••n. ex Psal 34.8.

[Answ. 2] Secondly, now they are free from all mutation, change, danger, and fear.

Thirdly, and their very bodies at the last day [Answ. 3] shall awake unto glory, 1 Cor. 15.

What is required of us in regard of this sleep, [Quest. 4] death?

Let us prepare our hearts for a happy Resur∣rection, (Psal. 57.7.) doing as men do, [Answ.] who are ready to lay themselves down to sleep; namely,

First, before they sleep, they shut, bolt, and lock the doors for fear of Thieves: so let us bolt, and lock the doors of our hearts, that sathan do not enter; let us seek to be secure from him by Christ, that is, let us labour that we may be certainly as∣sured, that Christ is our Mediatour, Intercessour, and Advocate, who will obtain for us at Gods hands, remission, and pardon of all our sins.

Secondly, before men sleep, they hide, lock up, or make sure their purses, and money; so we must be carefull to lay up our treasure in heaven, Matthew 6.

Thirdly, before men sleep, they provide and prepare something to cover them, lest they should take cold: so we must labour, that we may be cloathed with the covering of Christs righteousnesse, Rom. 13.12.13.

Fourthly, men, before they sleep, dispose, and lay ready in order their garments, that they may finde them, and cloath themselves with them when they awake, lest they be found naked: so we must labour, that we may have the gar∣ments of sanctity and sincerity, otherwise we shall be found naked, and like him without a wedding garment, cast into everlasting fire.

And thus, if we desire, that death may be a happy sleep, and our Resurrection a happy awa∣kening, we must be watchfull against sathan, and carefull to adorn our selves with sanctity and piety, but principally carefull, that Christ may be our Mediatour, and we cloathed with his righteousnesse, and then death shall be but like a sweet sleep, and the last Trump like a joyfull sound, summoning us to our Coronation, and everlasting inheritance.

§. 5. And they laughed him to scorn. [Sect. 5]

Christ we see here both speaks and does; pro∣miseth and performeth, and yet is derided: for which they are justly excluded, and caused to de∣part; to teach us,

That deriders, mockers, and scoffers, [Observ.] shall be shut out from Christs presence, Gen. 21.9. Gal. 4.29, &c.

Why shall these be put out from Christ? [Quest. 1]

First, because on their part it argues pride, [Answ. 1] and insolencie, that they will not hear Christ, Prov. 13.1.

Secondly, because this scoffing, and derision is [Answ. 2] terminated in God, whether it be

I. Against God himself, as Gal. 6.7. Or

II. Against Christ, as Luke 22.63. and 23.11. Or

III. Against Gods word, as Act. 2.13. and 2 Pet. 3.3. Or

IV. Against his Messengers, as 2 Chron. 30.10. L••m. 3.14, 15. Or

V. Against the godly, or the true Church, as Psal. 22.7. and 35.15. and 119.51. Esa. 37.23. Or

VI. Against the poor and weak, who hath no helper, 1 Sam. 17.42. Now against which soever

of these derision be directed, yet it is terminated in God: and therefore no scoffers shall come, or be suffered to abide in Christs presence.

[Quest. 2] Who is here blame-worthy?

[Answ. 1] First, those who deride the dejected: Here observe that there are two sorts of evils; namely,

• ...Culpae,
• ...Poenae.

Now wic∣ked men sometimes deride their brethren for evils; either

• First, Active, of sin: thus the Ammonites laughed, because the Sanctuary of the Lord was pro∣phaned, Ezech. 25.3. Now Chari∣ty covers a multitude of sinsn 1.7, and therefore Christians should deride none for this kinde of evill.
• Secondly, Passive, of punishment: thus Iob complains, that base per∣sons disdained him, when Gods hand was upon himo 1.8. Now the difference between these two deri∣sions, is this; the latter is Dog-like, but the former Devill-like.

[Answ. 2] Secondly, they are here to blame, who deride good men: Here four sorts are justly taxed; viz.

I. They who mock and scoffe at those who reprove them, Ier. 20.7, 8. Heb. 13.22.

II. They who laugh at those who exhort, ad∣monish, counsell, and advise them.

III. They who deride the professours of the Gospel, as Michol, 2 Sam. 6.16. And

IV. They who laugh at the faithfull, because they trust in the Lord, Mat. 27.43. Psal. 14.6.

[Quest. 3] But why do these Ministrels, & Mourners laugh at Christ?

Men laugh at Christ, either from

• ... [Answ.] Affection, because being glued unto sin, and not being able to cease from sin, they deride what∣soever is good, though spoken, or commanded by Christ. Or
• Understanding, because in their judgment, the things spoken by Christ, appear to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foolish, absurd, and impossible: and this was the cause of the deri∣sion here mentioned; they laughed at Christ, who said, she was but asleep; for they knew that she was dead, Luke 8.53.

Notes

• * 1.1

  Ʋers. 23.
• l 1.2

  Parsons. Mitig. Pag. 365
• n 1.3

  Consci∣de, pag. 32.
• m 1.4

  Amesi∣us, lib. 5.
• n 1.5

  Amesi∣us, ibid.
• o 1.6

  Mort. encount. l. 2. cap. 10. p. 144
• n 1.7

  1 Pet. 4.8.
• o 1.8

  Iob 30.1.