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. Then touched he their eyes, saying, [Vers. 29] Ac∣cording to your faith, be it unto you.

§. 1. Then touched he their eyes. [Sect. 1]

Why did Christ touch their eyes? [Quest. 1]

First, certainly it was not by reason of any [Answ. 1] necessity; for he could have healed them without touching, if he had so pleased, having done many greater works onely by his word.

Secondly, neither was this an idle action, or a [Answ 2] thing done without any speciall end, for Christ did nothing, but that which was of speciall use, in one regard, or another.

Thirdly, I conceive therefore, that he touch∣ed [Answ. 3] their eyes for these causes, namely,

I. Perhaps, that he might shew, that he him∣self was the Author and Actour of this Mira∣cle: for

First, neither can man restore sight unto the blinde, Iohn 9.30, 31. Neither

Secondly, can a Devill open the eyes of the blinde, Iohn 10.21.

II. Christ touched their eyes, to shew, that he stood not in need of second causes, or me∣dicines, but that his touch was sufficient for the effecting of what he desired, or curing of what malady soever: As with his word, at other times hee stills the raging of the waves.

III. Christ touched their eyes, that by the use of a visible, or sensible means, he might help, and strengthen their faith; for certain∣ly this was of great power, as we see in Na∣aman, I thought (saith he) the Prophet would have laid his hand upon the sore, and have stricken it over the place, and called upon his God, and so have cured my leprousie, 2 Kings 5.11. As if he would have said, If he had thus touched me, I should have beleeved that he would have cured me, but

now I have no hope of help from him. And thus I say, Christ teacheth these, that there∣by their faith and confidence may bee the greater.

IV. Christ toucheth them, that he may teach both them and us the excellencie, and [Observ 1] utility of the means: or, That the use of the means is not to be neglected: because that is a tempting of God, the means being ordained by God for the obtaining of such and such wish∣ed ends: As for example,

God hath ordained

• First, meat and apparell for the preservation of life.
• Secondly, medicines, for the preventing of sicknesse, or procu∣ring of health.
• Thirdly, repentance, sorrow, and hearty contrition, for the breaking of the power of sin.
• Fourthly, the preaching of the Word, for the illuminating of the heart, and the begetting of faith.
• Fiftly, prayer for the procuring of good things, or as a generall Antidote against all evils.

[Quest. 2] Who are faulty in this particular?

[Answ. 1] First, those who neglect the means in tempo∣rall things, undoing themselves and theirs, by idlenesse, gaming, prodigality, pride, drunken∣nesse, or the like.

[Answ. 2] Secondly, those who in sicknesse despise and sleight Physick, although Witchcraft and En∣chantments are not altogether contemned by them.

[Answ. 3] Thirdly, those who hope for, and desire the pardon of their sins, but in the mean time neg∣lect godly sorrow, and wave that spirituall and bloody combat against sinne and Sathan, He∣brews 12.4.

[Answ. 4] Fourthly, those who desire internall light, and reconciliation, and the new Covenant, but neglect the hearing, reading, and meditating of the Word of God.

[Answ. 5] Fifthly, those who desire to be blessed by the enjoyment of good things, and freedome from evill, but sleight, and forget prayer, 1 Thessalo∣nians 5.17.

[Answ. 6] Sixthly, those who desire that they were assu∣red of Regeneration, Adoption, Justification, and sanctification; but are remisse, and care∣lesse in trying and examining themselves, 2 Co∣rinthians 13.5.

[Quest. 3] How are these speciall means to be used?

[Answ. 1] First, wee must use them wisely, as God himself prescribes, and directs, Ephesians 5.15.

[Answ. 2] Secondly, we must use them diligently, and industriously, 2 Pet. 1.5.

[Answ. 3] Thirdly, we must use them perpetually and constantly; because we alwaies have need both to increase in faith and grace, (2 Peter 3.18.) striving to the measure of perfect men, Eph. 4.13.

V. Christ touched their eyes, to teach us, [Observ. 2] That the touch of Christ opens the eyes of our hearts: or, That our hearts are enlightned by the touch of Christ. Reade for the proof here∣of, these places; 1 Samuel 10.26. and 1 Kings 19.5. Esa. 6.6. Ieremiah 1.9. Daniel 8.18. Acts 16.14. And besides, consider these two things; namely,

First, that Christ is the light of the world, Esa. 42.6. and 49.6. Psalm 146.8. Iohn 1. 4.5, 9. and 8.12. and Iohn 9.5. and Luke 1.79.

Secondly, as Christ is the light of the world, so he gives light unto us by touching: And hence touching hath been alwaies of great con∣sequence; to wit,

I. The very touch of a man; for, if he touch but any thing that is unclean, he is made unclean thereby: Reade Exod. 19.13. and 29.37. Numb. 19.11. Agg. 2.16.

II. Much more then is the touch of God of great respect, and worth, as appears by these places, Psalm 104.32. and 144.5. Iob 19.21. Iudg. 6.21. Hence it was, that the Lord ordain∣ed, that Aaron should have his ear, and thumb, and great Toe touched, Leviticus 8.23. And hence our Saviour sometimes touched the ears, sometimes the tongue, sometimes Infants, sometimes the dead body, sometimes the eyes, as here: because there was great vertue therein.

How manifold is the touch of Christ now in [Quest. 4] the Ministery of the Word?

Three-fold; viz.

• First, either improfitable, [Answ.] and ineffectuall; as Hebrews 6.6. or profitable, and efficacious, Canti∣cles 5.5.
• Secondly, either weak, as the smoking flax; or strong, when we come to the measure of perfect men, Ephes. 4.13.
• Thirdly, either unto humilia∣tion, or consolation, Cant. 4.16. For, there is the spirit of bondage and Adoption.

We have heard why Christ Touched them: It [Quest. 5] may now be demanded, Why he touched their eyes, seeing they did not name their blindnesse unto him, neither desired the opening of their eyes, but onely that he would be mercifull un∣to them.

Although they did not expresse particular∣ly their desires, [Answ.] yet their present case and con∣dition did sufficiently speak for them, and was well enough known unto Christ: and there∣fore they onely crave mercie of him in generall: to teach us,

That Christ needeth not much to be taught, [Observ. 3] because he is both infinite in knowledge, love, and mercie, Hebrews 2.17. and 4.15. and 5.2.

If it be thus, that Christ knows all our wants [Quest. 6] before we name them, then what need we pray?

[Answ.] The cause why we doe, and must pray unto God, is not,

First, to teach God, for hee knows what wee stand in need of Luke 12.30. Nor

Secondly, to move, or change the mind, or decree of God; for he is unchangeable, Iames 1.17. But,

I. Partly, in respect of God; we pray, lest we should tempt his providence, by neglecting the meanes, which himselfe prescribes: now hee hath ordained prayer, as a part of his worship, and as a means for the obtaining of whatsoever we want. And,

II. Partly, in regard of our selves, wee pray unto God in our necessities, and distresses:

First, to demonstrate with a prostrate mind, the sense of that evill which lies upon us: and hence comes loud clamours, and bitter com∣plaints: For if we should not pray against evil, we should seeme not to be sensible of any evill. And,

Secondly, we pray, to shew our earnest desire of deliverance, and freedome; and hence comes zealous, and fervent requests: for if we did not pray against our evils, or for a removall of them, wee vvould seeme not to care to be freed from them.

[Quest. 7] If it be thus, that Christ knows our wants and necessities without naming, then why doth he not by and by in mercy remove them; that is, either helpe us; as soon as he takes notice of our miseries, or as soone as wee make them knowne unto him by prayer?

[Answ.] The cause hereof is in us: namely, either

First, because our sins, and impenitency, or hardnesse of heart hinders him from doing us good. Or,

Secondly, because we are either negligent in praying, or cold in our prayers: for sacrifices were to be offered up with fire, and prayer is to be offered up with zeale, otherwise it is not ac∣ceptable unto God. Or,

Thirdly, because faith is wanting; for want of faith hinders us from blessings, as followes in the next §. And therfore if we be in misery, and are not presently helped, or delivered, let us not thinke that the cause is in God, but that it is in us, either because wee are not children; that is, are without justifying faith, or because wee are wicked, and disobedient, or because the thing which we desire is not good for us, or because we are carelesse, or cold in praying for it.

[Quest. 8] Who are happy in misery and evill?

[Answ.] They who know that the Lord,

First, knows their wants and necessities: And

Secondly, that he is able to helpe, deliver, or relieve them. And

Thirdly, that he is as willing to helpe them, as he is able. And

Fourthly, that he is their Father: for he that knowes these, knowes enough to raise him up to comfort in the greatest evils, and wants.

[Sect. 2] §. 2. Saying, according to your faith, so be it unto you.

In these words our Saviour shewes the rea∣son, why these blind mens prayer was heard: namely, because they beleeved, whence we may learne,

That the measure of blessings is according to the proportion of our faith: [Observ.] or God gives good things unto us, according to our faith, and con∣fidence in him, Mat. 21.21. Iames 1.6.

Why doth God measure his mercy by our [Quest. 1] faith?

First, because without faith we cannot pray: [Answ. 1] And therfore, as where there is no faith in God, there is no true invocation of him; so where there is no prayer, there is no assurance of any blessing, Rom. 10.14.

Secondly, because a weak faith is able to doe [Answ. 2] lesse: for as the want of faith hinders us from prayer, so the weaknesse of faith hinders us from the true performance of many duties. Reade Mat. 8.26. and 14.30. and 17.20. And there∣fore if we be destitute of any blessings, let us re∣member that the reason hereof is, either want, or weaknesse of faith. For,

I. To unbeleevers nothing is given, at least in love; because faith is the key of Gods treaso∣rie, and the vessell of the Fountain, wherby wa∣ter is conveyed unto us: And therfore if faith be cold, carnall, idle, empty, and sleepy, no won∣der then if the reward be such. And,

II. To children, is given according to the proportion of their faith, more or lesse.

How is it else-where then said, that God gives [Quest. 2] abundantly to all his children?

It is true, [Answ.] that God gives to them all abundant∣ly, but yet it is according to their capacity: All that are invited to a rich banquet, for w••ll fur∣nished table, eate, but yet not all equally, but ac∣cording to their owne proper appetites, or strength: And so in heaven all vessels are full, but yet all are not of the same capacity.

What is required of us about, or concerning [Quest. 3] faith?

First, wee must labour that our faith be a true, [Answ.] living, and justifying faith: for it is a most pe∣rillous thing for a man here to be deceived.

Secondly, wee must labour that our faith may [Answ. 2] daily increase, and grow in strength; because a weake, and sickly faith, affords but small, or no comfort.

Thirdly, we must labour that our faith may be [Answ. 3] an exercised faith; that is, that it may be em∣ployed, and extended unto all the actions, and occurrences of our life; that wee may live by faith, and walke in faith, 2 Cor. 5.7. By faith we must expect Christ, and the Holy Ghost; and ex∣ercise our faith by a daily dependance upon God.