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. 7.8.9. And as they departed, [Verse 7.8.9.] Iesus began to say unto the multitudes, concerning Iohn; what went you out into the wildernesse to see? a Reed shaken with the wind? But what went you out for to see? a man clothed in soft raiment: Behold, they that weare soft clothing: are in Kings houses. But what went you out for to see? a Prophet, yea, I say unto you, and more then a Prophet.

§. What went you out for to see? [Sect. 1]

What use is there of an Interrogation? or [Quest. 1] why are questions asked?

First, some aske a question, that they may bee [Answ. 1] instructed; and thus the Disciples propound many questions unto Christ.

Secondly, some aske questions, for this end; [Answ. 2] that thereby others may be instructed; and thus our Saviour here interrogates the people.

Thirdly, some aske questions, to see, or try, [Answ. 3] whether others know, that which is enquired: And this is ordinary, and frequent amongst men.

Fourthly, some propound Interrogatories, to [Answ. 4] teach unto others their ignorance: And thus Iohn enquires; Art thou hee that shall come, or shall wee looke for another? not because he doubted him∣selfe, but that his Disciples might be informed, instructed, and enlightned; and their ignorance expelled by the words, and workes of Christ.

Fiftly, sometimes Interrogations imply an [Answ. 5] affirmation, sometimes a negation: that is, In∣terrogatio affirmativa habet vim negationis, et vice versâ: If the Interrogation be affirmative, then the an∣swer is negative and contrarily, if the question be negative, th•••• the answer is affirmative; as for example: What fruit had yee then in those things, whereof yee are now ashamed? Here the Question is affirmative; and therefore the Answer must be ne∣gative, None; or yee had no fruit in such things, Rom. 6.19. So againe, shall I bide from Abraham, the thing which I will doe? Here the Question is af∣firmative; and therefore the Answer is negative, I will not. So, if thou dost well, shalt thou not be rewar∣ded? Here the Question is negative; and therefore the Answer is affirmative, thou shalt, Gen. 4.7.

Sixtly, sometimes Interrogations include, and imply, objurgations, and reproofes; as for ex∣ample: What could have beene done more to my Vine∣yard,

that I have not done in it? Esa. 5.4. So, doe I desire the death of a sinner? doe I not rather desire that bee should turne from his sinnes, and live? Ezek. 18. and 33. So Iohn 8.46. Act. 5.4. Mat. 23.37. In all which places the Question doth import a re∣prehension, and that with indignation, of an undeniable fault.

[Answ. 7] Seventhly, sometimes Interrogations reprove most plainely, and truely, and convince without any controversie: And that sometimes with admiration: As, will a man rob God? Malach. 3.8. And, are yee still ignorant?

[Answ. 8] Eightly, sometimes Interrogations are put, for this end, that the thing enjoyned, or spoken of, may take a deeper impression in the mind; as, Peter lovest thou me? Iohn 21.15. And, Shall I take the members of Christ, and make them the members of an Harlot? 1 Cor. 6.15. And, are not the dayes of man, like the dayes of an hireling? Iob 7.1. And in this sense the Interrogation is used in this place.

[Quest. 2] What is meant hereby, What went you out for to see?

[Answ.] Our Saviour by this Interrogation, doth meane this: Remember the time was, when you went out to the Baptisme of the Baptist, and to the preaching of the Fore-runner; and there∣fore doe not now stagger, or withe••, or faile and decay: From whence may be observed.

[Observ.] That those who begin to bee zealous, in the professing of Religion, are in danger of relap∣sing, and falling away; let him, (therefore saith the Apostle) that thinkes hee stands, take heed lest hee fall: yea, examples of such we have, Gal. 1.8. and Demas, 2 Tim. 4. and Revelat. 2.5.

[Quest. 3] Why must Professors be so carefull of them∣selves or why are they, or whence is it, that after they have undertaken the profession of re∣ligion, they are in such danger of relapsing?

[Answ. 1] First, there are so many danger•• and enemies both without and within us; that it is no won∣der, if wee be prone and subject to prove retro∣grade.

[Answ. 2] Secondly, we are wont to grow proud of our profession, principally, if it bee accompanied with some outward practise: Stand 〈◊〉〈◊〉 from me. I am more righteous then thou art, (Esa. 65.5.) is an ordinary speech in the mouth of many Profes∣sors. The Holy Ghost admonisheth us not to be high minded, but rather to feare, because a high mind will quickly make us fall. And therefore it is no marvell, if wee be so prone to decline, that are so prone to pride, which is the high∣way to perdition.

[Answ. 3] Thirdly, God in generall grace, leaves us to our selves; and that both;

I. That we might try ourselves, and use the grace given unto us: And,

II. That wee might be left without excuse, and justly condemned, if wee relapse and fall back. And therefore no wonder, if being left unto our selves, wee fall away.

[Sect. 2] §. 2. A Reed shaken with the wind?

[Quest. 1] What doth our Saviour meane by these words?

[Answ. 1] First, hereby some understand lightnesse and inconstancie: As if our Saviour would say; when you went out to Iohn Baptist, you went not to one, who was light and idle headed, or cocke brained, or as wavering as the Reed, who shakes to and fro with every blast.

Secondly, some hereby understand a man of a [Answ. 2] most meane condition, who gives place unto all; yea, is contemned and trampled upon by all, as 1 King. 14.15. Matt. 12.20. and 27.29.

Thirdly, some hereby understand some chil∣dish [Answ. 3] or toyish, or idle thing; or some ridiculous spectacle: And this sutes best with the former word Videre, what went you out to see?

Whether was our Saviours scope in this Inter∣rogation [Quest. 2] to defend the Baptist, or to taxe the people?

First, some thinke that this was spoken [Answ. 4] in the Baptists defence.

Secondly, some hold, that it was spoken by way of reproofe to the people.

First, some are of opinion, that our blessed Lord spake this in the defence of his Fore-run∣ner; yea, in his praise, ver 9. And expound it thus, Went you out to see a Reed shaken with the wind? that is, a light, mutable, and inconstant man. The phrase seemes to mee to bee borrowed from the Fable of the sturdy Oake, which fell through the violence of the wind, but the Reed shaking, and bending, and yeelding unto the wind, fell not, neither was harmed by the wind: Thus the zealous, and sincere Professors of the word, often suffer by the wind of persecution, when the temporizing Reeds, and Time-servers, wind, bend, and turne with the storme, and comply with the times, and so are not harmed thereby: But Iohn was none of these shaking Reeds.

From hence then we may note. [Observ. 1]

That inconstancie becomes no Christians at all, but is most of all unbeseeming for Ministers; both Pastor and people must be constant, in the holding, maintaining, professing, and practising of the truth, otherwise they doe dishonour the truth, Gal 1.10. Act. 20.24. and 21.13. and 2 Corinth. 1.17.

Why must all, principally Ministers, be thus [Quest. 3] constant, and without wavering in Religion?

First, because our Lord, and God, and Master [Answ. 1] is constant, and alwayes the same; I the Lord change not, Iames 1.17.

Now we should labour to imitate him herein.

Secondly, the rule whereby we ought alwayes [Answ. 2] too walke, is one and the same for ever; and there∣fore we should be alwayes constant in the obser∣vation thereof, and profession of the truth, which is but one, and alwayes the same, Gal. 1.8.

Thirdly, to be a turne-coat is odious, and of [Answ. 3] evill report; and therefore if wee love our esti∣mation and credit, wee should be constant, and unchangeable in our profession and practise.

Whether is all confidence, and constancie in [Quest. 4] Religion, praise-worthy, or not?

No, for men may be constant, [Answ.] and confident in errours, and false zeale.

How is the constancie, or confidence of Mini∣sters [Quest. 5] to be regulated?

First, they must teach nothing but the word, [Answ. 1] and truth, and Gospel, and religion; onely that

which they receive from the Lord, 1 Corinth. 15. Act. 20.28.

[Answ. 2] Secondly, they must herein propound no o∣ther ends unto themselves, but only the glory of Christ, and the progresse of the Gospel; not their owne praise or profit.

[Answ. 3] Thirdly, they must utter and deliver nothing, (at least publikely) either rawly, or undigested∣ly, or rashly, or inconsiderately, or unmodestly, which afterwards upon serious, and mature de∣liberation, they are ashamed of, or repent.

[Answ. 4] Fourthly, they must remember, that they serve God, and not men; and that,

I. Hee will protect and defend them, so long as they are about his work, worship & service. Yea,

II. That hee will call them to give account of their stewardship; and if they have beene ne∣gligent, then their judgement shall be great. But

III. If they have beene faithfull in the Mini∣sterie, then great is their reward in heaven.

[Answ. 5] Fiftly, they must deny the world, and them∣selves; yea, all things that might hinder and distract them from the faithfull officiating of their great and weighty calling. And in these things the constancie and confidence of Mini∣sters doth consist.

As these words (went you out to see a Reed shaken with the wind?) are referred to Iohn and (accor∣ding to the opinion of some) spoken in Iohns de∣fence: So are also these, went you out to see a man in soft rayment? or one who was gorgeously attired as Courtiers use to bee? No, Iohn was no such man, for he lived austerely: Here two things are observable, viz.

* 1.1First, Christ lived otherwise then Iohn did, ••t and yet he praiseth Iohn; to teach us,

[Observ. 2] That others are not to be deprived, or defrau∣ded of their due, and deserved praise, because wee our selves doe otherwise.

Secondly, that an austere life is commandable amongst Christians.

Why is an austere life so commendable, for the Saints?

First, because wee have denied the world, be∣ing crucified unto it, and it unto us. Rom. 6.2. How can they that are dead in sinne, live therein? and how can they that are dead unto the world, de∣light therein?

Secondly, because a Court-like; fine, femi∣nine, dainty, and soft life, becomes not a Saint.

Thirdly, because how can we perswade others to mortification, if we our selves be contrary?

[Answ. 2] Secondly, some imagine our Saviour to have propounded this question; (Went you out to see a Reed shaken with the wind?) by way of reproofe un∣to the people: and it seemes to incline to both; as if Christ should say, Iohn was no Reed; that is,

I. A contemptible and despicable man, or one who was worthy to be sleighted, Matth. 12.20. and 27.29. Yea, although hee was but a meane man, in the eye and estimation of the world; yet the Ministery of the word is not to bee despised for the poverty, or low estate of the Ministers; II. Iohn was no spectacle, or gazing stock, curi∣ously to bee looked upon, or to bee hea••d: onely out of a curious and itching desire to heare new things; but out of a desire to learne, and that thereby, both life and soule, might be refor∣med and renewed.

§. Yea, I say unto you, and more then a Prophet. [Sect. 3]

Our Saviour by his authority (Ego deco) doth confirme their judgement, who did so highly esteeme the Prophet; and pronounceth him to be greater then a Prophet, and more honourable then those, who live in Kings Courts. Whence wee may learne:

That it is a greater praise, [Observ.] and commendation to be a Prophet, then to be highly honoured, and favoured in the Courts of Princes, Deut. 34.10. and 2 King. 8.15.

Why is a Prophet so full of honour & esteem? [Quest. 1]

First, because hee is the Interpreter, betwixt [Answ. 1] God and his people.

Secondly, because they have power to beget [Answ. 2] children unto God, Michah. 3.8. and 1 Corinth. 5. whence Kings have called them Fathers.

Thirdly, because they pray for us, and blesse [Answ. 3] us:

Fourtly, because they are inspired from above, [Answ. 4] and enlightned with a divine spirit, Michah. 3.8. and 2 Pet. 1, 20. &c. which is most excellent of al.

What things are requisite in a true Prophet? [Quest. 2]

First, hee ought to know hidden, and secret [Answ. 1] things; and that either,

I. Absolutely, things to come. Or,

II. Respectively, and thus he ought in respect of himselfe, to know things which are remote, or done out of his presence; as Elias knew of the avarice of Gehazi; or in respect of all, hee ought to know the frame, and temper, and dis∣position, and secret passages of the heart of man in generall, although he cannot know the secrets of any particular mans heart, without a speciall revelation.

Secondly, he ought to understand, and to bee [Answ. 2] skilfull in the mysteries of the word, not in the matters of the world.

Thirdly, hee ought to deliver no message un∣to [Answ. 3] to the people, but that which he receiveth from the Lord, and that which he receives, that hee must deliver, is the Lords command, not as his owne conceit. Iohn. 11.51.

Fourthly, hee ought so to bee taught, that he [Answ. 4] may understand what is taught him; for other∣wise hee is a Seer not a Prophet Pharaoh, Ba••••a∣sar, Nebucha••••••zzar saw visions, but they did not understand them; and therefore were no Pro∣phets.

Fiftly, a Prophet ought to be inspired with a [Answ. 5] Propheticall Spirit, and power; that he may thereby be able both to understand himselfe, and to declare unto others the misteries of Religion, and hidden things of God.

How was Iohn Baptist more then a Prophet? [Quest. 3]

First, because hee prophesied in the womb [Answ. 1] Luke 1.4••.

Secondly, because he was nearest unto Christ [Answ. 2] of all the Prophets; the other Prophets prophe∣sied that Christ would come hereafter: this Pro∣phet proclaimed that hee was come already, and was the first Preacher of the Gospell. Mat. 3.2.

Thirdly, hence he spake more plainely, and

plenarily of Christ, then any (or all) the rest: As He is amongst you, And I stand in need to be baptized of thee; And behold the Lamb of God: And, He must increase and I must decrease and the like.

[Answ. 4] Fourthly, Iohn is greater then the Prophets, because hee was foretold of by the Prophets, and was partly the Object of the Prophets. Reade Esa. 40. Malach. 4.

[Answ. 5] Fiftly, Iohn was Terminus legis & Evangelij: As Iacobs hand held Esaus heele; so Iohn (as it were) with one hand held the Law, and with the other the Gospell; and was the last Prophet, and the first Apostle; yea like the corner stone of the Old and New Testament.

Notes

• * 1.1

  Luk. 7.33.34.