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. 27. And when Iesus departed thence, [Vers. 27] two blind men followed him, crying, and saying, Thou sonne of David, have mercy upon us.

§. 1. And when Iesus departed thence. [Sect. 1]

Whether is this the same History which is mentioned by this same Evangelist, Chap. 20.30. [Quest.]

The time when this was done, [Answ.] doth shew that they are two severall Histories: Now it hinders not at all, that here are two, and there also are two blind men, who were healed; for there were many blind men healed by him; as for ex∣ample.

First, these two mentioned in this place.

Secondly, many when Christ speaks of Iohn Baptist, Luke 7.18.

Thirdly, a possessed man, who was blind, and dumbe, Mat. 12.22. Luke 11.14.

Fourthly, many in the Mount of Galilee, Mat. 15.30.

Fifthly, one neer to B••••hesda, Marke 8.22.

Sixthly, two neer to Iericho, Mat. 20.30. viz. Barthimeus, Marke 10.46. Luke 18.35.

Seventhly, many in the Temple, Mat. 21.14.

Eighthly, one that was born blind, Iohn 9.1. &c.

Ninthly, Saint Paul, Act. 9.17.

Tenthly, Elimas, who was restored to his sight, Act. 13.11.

§. 2. Two blind men cried. [Sect. 2]

Wee see here the manner of their desiring mercy, Cl••mant, they cryed unto him; whence wee might learn,

That I. Prayer is necessary; and II. That Prayer ought to be fervent: but I conjoyn them thus; that vehemencie, and fervour of prayer is the best means for the obtaining of grace, [Observ.] and mercy. Reade Rom. 12.11. Iames 5.16. Iude 20. and 1 Cor. 14, 15. Ephes. 6.18.

How doth it appear, [Quest.] that prayer is such a prevalent means to obtaine mercy?

It appears thus, namely,

• First, [Answ.] vehemencie in prayer argues the power of the heart: and hence the Saints have beene said to poure forth their soules unto God, when they prayed fervently. See Psalme 42.4. and 1 Sam. 1.10.16. & 2 King. 22.19. and 20.3. and 2 Sam. 12.22

• Secondly, Prayer ought to arise from these three roots; namely,
  • I. From a sight of danger. And,
  • II. From feare of the danger which is seene. And,
  • III. From a vehement desire, and endea∣vour of praying. Reade Ezra 9.5. unto 10.1. & Neb. 1.4. & Psal. 6.6. & 55.2.17. Mark. 9.24.
• Thirdly, because prayer hath his fruit; that is, God will hear (Psalm. 6.8. and 42.3.) And will be bent, and mollified with pray∣ers, Ose. 12.4. And therefore he that poures forth his heart, in hearty praiers unto God, out of a true sense of his sins, and a sincere desire of mercy, shall never be sent from the Lord empty away.

[Sect. 2] §. 2. Have mercy upon us.

[Quest. 1] What is meant by mercy in this place?

[Answ.] This word Mercy doth intimate three things; namely.

1. Animum benevolum. II. Impertire cum effectu. III. Impertire liberè sine merito.

First, Mercy implies Animum benevolum, a wil∣ling mind, or a mind ready to doe good; as if these blind men would say, Oh Lord, we know that thou art mercifull, and gentle, willing, and ready to give, and therfore open the door of mercy, and be mercifull unto us: Hence wee might observe,

[Observ. 1] That our prayers should be built upon the trust, and confidence of that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) love of God, and Christ unto Mankind: that is, wee must remember that God and Christ are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of man-kind; and therefore when wee pray unto them, wee must pray confidently, Ierem. 31.20. Luke 1.78.

Secondly, Mercy intimates Impertire cum effectu, the effects of mercy; as if these blind men would say; Oh Lord wee know thou art mercifull in thy owne nature; and therefore wee beseech thee shew the effects thereof unto us: Hence we might learn,

[Observ. 2] That true mercy is never unprofitable; or, un∣to whomsoever God shewes mercy, unto them also he doth good. (Reade Matt. 14.14. and 15.32. and 18.27. and 20.34. Luke 7.14. Iohn 11.36.) For the true nature of compassion, or mer∣cy consisteth in these four things: to wit,

First, simul sentire, wee must remember them that are in bonds, as bound with them, Heb. 13.3.

Secondly, simul dolere, as wee must bee touched with a sense of our brethrens miseries: so wee must also sorrow with them, and for them; weep∣ing with those that weepe, Rom. 12.15.

Thirdly, Mal•••• ablatum cupere; as we must be sensible of our brethrens burdens, and sorrowful for them, so we must also desire, that their evill and griefe were removed from them.

Fourthly, pro virili conari, wee must not onely desire this, but endeavour it also with the utmost of our strength: And therefore this being the true nature of Mercy, we may boldly conclude, that upon whomsoever the Lord takes compas∣sion, he will also helpe, and deliver them out of all their misery, and evill.

Thirdly, Mercy implies Impertire liberé, to be∣stow a thing freely, without any merit, or desert at all: This also these blind men acknowledge: for by their prayer they shew, that they are un∣worthy, that Christ should remove their blind∣nesse from them. Hence then we may learn,

That the grace of Christ is given unto us, with∣out [Observ. 3] any merit of ours at all. Author Christus, me∣dium fides, status gratia: Grace is given unto us by faith, from Christ, Rom. 5.2.17.20. Ephesi∣ans 2.5.8. Gal. 2.16.21. Rom. 3.20. unto 28. and 4.14. &c.

How doth it appear, that grace is given unde∣servedly [Quest. 2] on our parts?

It appears most evidently by these Arguments, to wit,

• First, [Answ.] the creature cannot deserve any thing at the hand of the Creator, by reason of that great disproportion, which is be∣twixt them, both in regard of their essence, substance, nature, and power: yea every way.
• Secondly, there is no proportion betwixt any work we do, yea all our workes, and the reward of eternall glory.
• Thirdly, our workes are debts, and ther∣fore cannot merit, Luke 17.10. Now wher∣as the Papists say, that our works merit not, (Naturâ suâ, sed de compacto) of their owne nature, but in regard of the Covenant, and Contract which is betwixt us and God: we answer, that this very Covenant, and Con∣tract is of meer grace, favour, and mercy.
• Fourthly, our workes are imperfect, and therefore they can merit nothing at Gods hands. To this the Papists answer, that it is true, our workes merit not in themselves, but onely as they are sprinkled with the blood of Christ: But the vertue of Christs blood is to give life eternall unto us: yea, the blood of Christ, is Ipsum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the price, and satisfaction it selfe: and there∣fore there is no projection therof (as they sayp 1.1) which makes our works meritorious.
• Fifthly, the good works we doe are not ours: and therefore thereby wee can merit nothing. The strength wherby wee are able to performe any good worke well, is given unto us from God, 1 Cor. 4.7. And therfore what merit can there be in fraile, and weak man?
• Sixthly, our good workes do not goe be∣fore, but follow after our Iustification: and therfore no work of ours doth merit grace, or is the cause, but only the effect thereof: For,
  • I. The Author Christ, gives grace unto us.
  • II. Then followes faith, and then wee are justified.
  • III. Lastly followes love, the fruit of faith, 1 Tim. 1.14. Gal. 5.6.

Who are here to be blamed? [Quest. 3] [Answ.]

In generall, all Merchants of Merit, or Merit∣mongers; whereof there are divers sorts, namely,

First, some who are grosly erroneous, and will tell God he owes them such and such things, be∣cause

for his sake they forsook such things: these we spake something of in the fift Chapter, verse 7. and now as palpable, passe by.

Secondly, some weave a garment of Linsey-wolsey, and hope that God wil approve of them, yea fall in love with them for it: these are they who tell us of a first Justification wrought by God, and of a second wrought by our selves. But these two Justifications are like the Ark and Da∣gon, who will not stand together; or the feet of Daniels Image, which were part of Iron, and part of Clay, and would not solder toge∣ther, Dan. 2.42. yea this distinction is directly denied by Saint Paul, (Rom. 11.6.) and therfore must not be admitted by us.

Thirdly, some tell us that our good works me∣rit, by the sprinkling of the blood of Christ upon them, or by some extending or stretch∣ing of his merits unto them. But (as was said before) the merit, and blood of Christ, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self: for by his death and blood∣shed, we are saved.

Fourthly, they have another merit, which frees from temporall punishment: whence comes Pur∣gatorie and pardons: but God pardons all to∣gether, and reserves no anger when he remits, but forgives and forgets at once.

Certainly, all merit of man derogates from Christ: for if we could by our works have pur∣chased salvation, then Christ died in vain, Ro∣mans 4.13, 14.

[Quest. 4] Must wee not then work, and labour at all?

[Answ.] We must, and that with our utmost endevour, (Reade Philippians 2.12, 13. Hebrews 12.4. Ephesians 5.14. and 2 Peter 1.5. &c. and 1 Iohn 5.18.) But of this, largely before, chap∣ter 5.

Notes

• p 1.1

  Opera merentur quatenus fit proje∣ctio san∣guinis Christi.