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 33] VERS. 33. And when the Devill was cast out, the dumb s••••k•• and the multitudes marvelled, saying, It was never so seen in Israel.

§. 1. And when the Devill was cast out. [Sect. 1]

We see here that untill Satan was cast out, his mouth was not opened, nor his tongue unloosed: whence in the Allegory we may learn, [Observ.] That the best remedy against sin, is to be freed from Sa∣than: so long as we are his slaves, we remain in his obedience, Luke 11.20. and 2 Timothy 2.26. And untill we are freed from him, we cannot serve the Lord, Luke 1.75.

How doth this appear? [Quest. 1]

It appears by the consideration of these three particulars, viz.

• First, [Answ.] because it was the cause of Christs coming into the World, to destroy the works of Satan, 1 Iohn 3.8. And therefore, untill we be free from him, we cannot be free from sin.
• Secondly, because this was the end of the preaching of the Gospel, Acts 26.18. And therefore untill we be delivered from Sa∣tan, we cannot serve God.
• Thirdly, because all sin comes from Sa∣tan: and therefore the best way to be freed from sin, is to be delivered from Satan. The Schoolmen make the devill to be but onely Causa procatorcti••••, non proegoumena; the im∣pulsive cause of sin from without, not from within; and that
• I. Because by the corrupting, and con∣quering of Adam, he hath begot and bred in all men a pronenesse, and inclination un∣to sin. And
• II. Because sin often proceeds from the motion of the free will. Sathan cogitatio•••••• malan•••••• non inumissor, sed incensor. Beda. Satan is not the sender, but the Incendiary of evill thoughts. Indeed the Devill is three man∣ner of waies the Author of sin; namely,
• First, because the beginning of sin was from him, (Iohn 8.44.) for he onely temp∣ted Adam. And
• Secondly, because he alwaies urges, pre∣pares, fits, and objects allurements unto us: for the world and the flesh, are but his instruments, whereby hee works. And
• Thirdly, because he further instigates our concupiscence. Si non insanis satis ••••s••••••. If he see that our own concupiscence do not carry us headlong fast enough unto evill, then he will spur it forward. Hence he is said to walk to and fro, (1 Peter 5.8.) and hence he is called the Temp••es, 1 Thessolo∣nians 3.5. and 2 Corinthians 2.11. and 11.3. Multitude dom•••••• causa 〈…〉〈…〉 Di••••s. de di•••••• 〈◊〉〈◊〉. The multitude of devils in the ayr, is the cause of the multitude of evils in the earth. Omnia mu••tia i••••••••tia à Diab•••• e••••gitato Damasc. li••. 2.••.

Vnto what evils doth Satan tempt and [Quest. 2] allure?

In generall, he tempts unto all sin, [Answ.] but 〈◊〉〈◊〉

particularly to these: to wit, 1 to pride, 1 Ti∣mothy 3.6. and 2 to uncleannesse; and 3 to an∣ger, Ephes. 4.27. and 4 hinders us from every good work, 1 Thess. 2.18.

[Sect. 2] §. 2. The dumb man spake.

[Quest. 1] If this man were dumb, how then could he speak? and if he speak, then how is he dumb? because the Text saith, The dumb spake?

[Answ.] He retains his former name he had when he was dumb, viz. The dumb man; and this was ve∣ry frequent in those places and times, to retain the same name, although there were some change wrought in the person: hence mention is made of Matthew the Publican (when he was none) and Simon the Leper (when he was cured) and harlots and sinners, when they were converted.

[Quest. 2] Why did these retain their old names, when they were changed into new men, and indeed were not such?

[Answ. 1] First, this was done for the amplification of the miracle, or to shew the power of Christ, who could make men contrary to what they were by nature; who could make a covetous man liberall, and a persecutor a professor.

[Answ. 2] Secondly, this was done, because none are per∣fectly freed from evill, but the reliques of sin re∣main in all: and therefore they should labour, and strive to grow and increase.

We see here, that assoon as the Devill is cast out, the dumb man speaks, to teach us,

[Observ.] That being once free from Satan; we must be mute no longer; but our mouths must be open, to set forth the praises of the Lord, 2 Cor. 4.13.

[Quest. 3] How doth it appear, that those who are freed from Satan, will, or ought to have their mouths full of good words?

[Answ.] It appears thus; namely,

• I. By that opposition; or contrariety of nature, which is betwixt Christ and Sa∣tan: for
• I. Satan, linguam vel compescere, vel corrum∣pere. (Muscul. s.) he will either corrupt the tongue, by corrupt and evill words, or he will endeavour to curb the tongue, from good and gracious words: So long as the devill is in the heart, so long the tongue is fruitfull in wicked, but barren in good and holy words. But
• II. Christ doth first open the mouth, and untie the tongue: And then
• Secondly, doth sanctifie the tongue, and make it a special instrument of Gods glory, filling it with holy and heavenly speeches.
• Secondly, by the benefit of speech: we have elswhere to speak of the utility of the tongue, and therefore There onely name two speciall ends, and uses thereof; namely,
• I. Therewith praise, and worship we God, Iames 3. And
• II. Thereby we communicate both our selves, and our counsels unto our brethren.

[Quest. 4] How may we know whether we be freed from Satan, or not?

[Answ. 1] First, examine if thou have no tongue, that is,

I. If thou have no tongue to praise God. And

II. If thou have no tongue to professe Reli∣gion. And

III. If thou have no tongue to pray unto God, Iames 2.4.

IV. If thou have no tongue to explain thy minde, or to communicate counsell unto thy brother; but art dumb in all these, then it is a sign that Satan is not cast out; for if he were, then (as here) the dumb would speak.

Secondly, examine if thou have not a filthy, [Answ. 2] impure, and corrupt tongue, who continually belcheth out polluted words, either against God or man, or thy own soul? Certainly this argues a corrupt and carnall heart, Mat. 15.19.

How must we so speak, that thereby we may [Quest. 5] approve our selves to be freed from Satan?

First, let us praise, and honour God with our [Answ. 1] tongues; and that

I. For all his works of mercie shewed towards us, whether spirituall or temporall; whether concerning our election, creation, redemption, vocation, justification, or sanctification.

II. We must praise and honour God, by ac∣knowledging him onely to be the true, and ever-living, and everlasting God, who is most worthy to be praised and served.

III. We must praise, and honour God; by pro∣fessing his name and truth before men, and that in the most perillous times and places, Dan. 3. Acts 4. and 5. Psal. 69.30.

IV. We must praise and honour God with our tongues, by holy exercises, delighting to sing Psalms, and to confer, and to speak of God.

Secondly, let us pray unto God with our [Answ. 2] tongues: he is not worthy of a tongue, or of any mercie, who is negligent in this duty; yea in fitting place, the lips are not to be neglected in prayer, because the tongue doth restrain straggling thoughts; that is, although a man may pray internally with the heart without the tongue, yet when conveniently, and without any hypocriticall ostentation, we can use the tongue to expresse the desires of the heart, we should; because it is a means to stay the heart, and to preserve it from wandring cogitations. Although Hanna spake not aloud, yet she spake when she prayed, as appears by the moving of her lips, 1 Sam. 1.

Thirdly, let us reconcile our selves unto our [Answ. 3] brethren with our tongues, Mat. 5. let us paci∣fie their anger with our soft answers, Prov. 15.

Fourthly, let us comfort our brethren with [Answ. 4] our tongues: for this is the most sweet and com∣fortable use of the tongue, in regard of our bre∣thren, both in temporall and spirituall distresses.

Fiftly, let us counsell and advise our brethren [Answ. 5] with our tongues, and that

I. Amanter, lovingly, not in anger or hatred, but in love. And

II. Prudenter, wisely, from our hearts, and out of good understanding. And

III. Confidenter, boldly, not fearing their an∣ger, or hatred, if we have any warrant, or call so to do.

Sixtly, we must speak purely, and gravely, that so our words may adde grace unto the [Answ. 6] hearers, Ephes. 4.29. and Colos. 4.6. For by thus using our tongues, we shall approve our selves to be free from Satan.

[Sect. 3] §. 3. And the multitudes marvelled.

The phrase b••re used (the people marvelled) doth mean, that they admired the thing, and won∣dred at it, knew, not what to say, but some thought one thing, some another: From whence in generall we may observe,

[Observ.] That one and the same action, by divers men, may be diversly censured and judged: as we see cleerly in the cure of the blinde man, Iohn 9.16. and in the cloves tongues, Acts 2.12, 13.

[Quest. 1] Whence is it, that the same action is diversly, by divers interpreted?

[Answ. 1] First, it comes from hence, because unto a right judgement in divine things, is required the help of the Spirit, both for our illumination, di∣rection, yea and humiliation; for otherwise we shall be subject to a blinde zeal, and with the Apostles often be ready to call for fire from hea∣ven. Now all have not the Spirit of God, and therefore all cannot judge righteous judgment, but some judge dexterously, and some amisse.

[Answ. 2] Secondly, it proceeds hence, that some judge one thing, and some another, of one and the same action, because unto the perfecting of the judgement, there is required not onely the evi∣dence of the action, but also the ability, apti∣tude, fitnesse and rectitude of the minde: and therefore if the minde be evilly, or finisterly dis∣posed, the judgement must needs be corrupted; that is,

I. If the minde be weak, then the judgment will be foolish: for, the fools mouth utters folly, Prov. 15.14. and 16.22. and 24.7. and 26.7. Thus when Christ in his agony and passion, cry∣ed Eloi, Eloi, &c. The ignorant Roman souldi∣ers said, He calleth for Elias, Matth. 27.47. yea, hence it is that we say Caeci non judicant de coloribus; Blinde men cannot judge of colours; and ignorant men cannot judge aright of that whereof they are ignorant. And therefore unto right judge∣ment is required an understanding heart, and en∣lightned minde.

II. If the minde be rash, the judgment will be uncharitable: as we see in good old. Eli, who through rashnesse censureth an holy woman to be drunk, (1 Sam. 1.14.) And those of Melita, holy Paul to be a Murdererb 1.1. And therefore our Saviour saith, Iudge not according to the appear∣ance but judge righteous judgment, Ioh. 7.24. Whence we may see, that unto right judgment is required a staid and charitable minde.

III. If the minde be unjust or unequall, then must the judgment needs be most corrupt. Now the minde is said to be unequall or unjust three manner of waies; to wit, either

First, through partiality: thus the Papists dislike and condemn many things in us, and St••∣pl••t•••• in Calvin, which they like, and approve of in men of their own Religion. Or

Secondly, by reason of covetousnesse, or cor∣ruption: and thus Festus did with Paul, Or

Thirdly, through Envie: thus the Jews said, that Iohn Baptist had a devillc 1.2. And that Christ came not from God, because he did not keep the Sabbath, Ioh. 9.16: When choller flows in the eyes, it makes all things look yellow, and when in the Pallate, nothing tastes sweet: when the humours are corrupted in the ventricle, they corrupt the best meat, and a red or yellow glasse makes all things seem of that colour. And ther∣fore unto a right judgment it is required, that the minde be free from partiality, covetousnesse, love of bribes, and envie.

How must we, or may we judge? [Quest. 2]

We must judge warily, wisely, consideratly, [Answ.] simply, (that is, impartially) and piously, al∣waies having an eye upon God, meditating, and remembring his will, power, love unto his chil∣dren, providence, and the unsearchablenesse of his judgments.

Why did the multitude marvell? [Quest. 3]

Because of that great and extraordinary change, [Answ.] which was so suddenly wrought in this poor man: for Even now

• First, the devill did possesse him.
• Secondly, his judg∣ment was extinct.
• Thirdly, his voice was suppressed.
• Fourthly, his tōgue could not speak.

But now

• The devill is cast out.
• His judgment is restored.
• His voice heard. And
• His tongue un∣tied.

Notes

• b 1.1

  Acts 28 4. and 2 King. 5. •• 〈◊〉〈◊〉 Iob. 11.37.
• c 1.2

  Luke 7.33.