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. 37.38, 39.] VERS. 37, 38, 39. And hee tooke with him Peter and the two Sonnes of Zebedee, and began to be sorrowfull and very heavy. Then saith hee unto them; My soule is exceeding sorrowfull unto death: tarry yee here and watch with me. And hee went a little further, and fell on his face, and prayed, saying; O my Father, if it be possible let this Cup passe from mee: neverthelesse not as I will, but as thou wilt.

[Sect. 1] §. 1, And he beganne to be sorrowfull, and ve∣ry heavy.]

[Quest. 1] What sorrow, heavinesse, and feare, was Christ subject unto?

First, there is a double sorrow, and heavinesse, namely

I, Inordinate, which hinders reason; and this [Answ. 1] the Philosopher saith happens not to a wise, or constant man, much lesse therefore to Christ. The righteous saith Salomon sorroweth for nothing; that is, with that immoderate, and in ordinate sor∣row which causeth death, 2 Cor. 7.10.

II. Ordinate, good, vertuous, and naturall, which followes reason and excludes vanity.

Secondly, there is a double feare: namely [Answ. 2]

I. Inordinate; this the righteous ordinarily is not subject unto, he being as bold as a lyon, fearing nothing, as the wise man saith.

II. There is a naturall feare, which is free from all blame.

Thirdly, Christ was onely subject to a naturall [Answ. 3] feare and sorrow, or, subject unto them as they are naturall affections and passions; or rather (ac∣cording to Hierome) Propassiones appetitus sensi∣tivi.

Why did CHRIST assume these passions, or [Quest. 2] suffer himselfe to be subject unto them?

First, to shew the truth of his humane nature. [Answ. 1]

Secondly, for our consolation, that we might [Answ. 2] not be too much dejected, when we perceive in us some feare of death, seeing that Christ feared it. Carthus. s. pag. 213. b.

§. 2. If it be possible, let this cup passe from [Sect. 2] me.]

Jt is observed by some of our Divines, that some phrases of Scripture have a contrary signification, as for example, the Prophet Ieremiah saith (Chapt. 23.9,) I am like a drunken man whom the wine hath gone over; that is, whom the wine hath over∣come; but here, let this cup passe over me; that is, Let it not touch me; in a contrary signification.

How could Christ desire that this cup might [Quest. 1] not touch him?

If we consider Christs desire [Let this Cup passe] materially onely, [Answ.] according to Christs infir∣mity as he was man, then he wisheth that this Cup might not touch him; but when he considers this cup formally with all y^e circumstances, that he must drinke this Cup for to expiate the sinnes of men, and satisfie the wrath of God, then he cannot let this Cup passe.

In this prayer of Christs we may observe foure things, I will name the three first, and prosecute onely the last;

First, CHRIST here prayeth for a thing, in re∣spect [Obser. 1] of Gods decree not possible, that the Cup might passe from him: and therefor afterward he saith, verse. 42. If this Cup cannot passe away. &c.

Secondly, Christ here prayeth for that which [Obser. 2] was not granted, viz, that the Cup of death and sorrow prepared for him might passe.

Thirdly, Christ here prayeth in his humane and [Obser. 3] naturall desire somewhat diversely from Gods will; yet with submission of his will unto the will of God, Now what else could cause Christ in this manner to pray against his Cup and crosse, but the exceeding feare and feeling of Gods heavie wrath,

and irefull indignation, wherewith he was so ama∣zed at the first, and astonished, that in his humane weakenesse he was carryed [his Divinity now hi∣ding and repressing it selfe] to desire the passing of that cup, which he was to drinke off, for the Re∣demption of mankind. If the Reader desire to see how this is opposed by Feverdentius, and his ex∣ceptions fully answered, I referre him to Dr. W. synops. fol. 1096.

[Obser. 4] Fourthly, from this example of Christ we may learne, that in praying it is lawfull to desire those things which may seeme to be divers from the will of God. Thus Moses often prayed for Israel; and Christ here for a removall of this Cup.

[Quest. 2] How doth it appeare that we may warrantably pray for those things, which seeme divers from Gods revealed will?

[Answ.] The truth hereof will appeare as cleare as the Sunne to him who shall seriously consider and du∣ly marke these particulars: to wit,

First, we know not what Gods secret will is; and therefore we may pray against his revealed. This we prove from David thus, God by his Pro∣phet Nathan had positively said, The child shall dye, 2 Sam. 12. And yet David prayed for the childs life, and is condemned by none for thus pray∣ing, because he knew not what the Lords secret will was.

Secondly, if it were not lawfull to pray for those things which seeme divers from the revealed will of God, then it were not lawfull to pray a∣gainst afflictions, or for the removall of evils; [for these are the operations of God, and testimo∣nies of his revealed will] but this is lawfull, as is plaine from Iames. 5.13. and Psal, 50.15

Thirdly, Gods resolution is often hypotheticall, or conditionall; as is evident from Ezech. 3.17, 21. and Amos. 4.12. And therefore we may law∣fully pray for those things which seeme divers from the revealed will of God.

Fourthly, God oftentimes seemes to will those things, which indeed he willeth not, onely to prove us, as is evident from Matthew. 15.23, 24, 26. Luke 24.28. Exod. 32.10. Numb. 14.10. And therefore we may lawfully pray for those things which seeme to be different from GODS will.

Fifthly, the Lord sometimes seriously changeth his comminations, for our prayers, as appeares from Gen. 19.21. Esa. 38.2, 5. Ionah. 3.10.

[Quest. 3] Is there any mutation or change in God, is not this plainly contradicted by Scripture? 1 Sam. 15.29. Iam. 1.17.

[Answ.] Jt is most true, that in the true internall will of God there is no mutation and change but we speake not of this, but of the externall revelations, promises, and threatnings of God, which are con∣ditionall, and consequently subject to mutation, according to the accomplishment, or non-accom∣plishment of the conditions. Deus non mutat vo∣luntatem, Sed vult mutationem. Greg.

[Sect. 3] §. 3. Not as I will, but as thou wilt.]

CHRIST our blessed Saviour in subjecting his will to the will of God, may occasion this Quaere.

[Quest. 1] To whom is the Will of man subject?

The Will of man is subject to three superiours, namely

First, it is subject to reason. And

Secondly, it is subject to the Magistrate. [Answ.] And

Thirdly, and above all it is subject unto God. And therefore wicked wilfull men are justly pu∣nished by all these three; And

I. They are punished by the sting of conscience, because they transgressed against reason. And

II. They are punished by the Magistrate, be∣cause they disobeyed him. And

III. They shall be punished by God, who will give them over to the tortments of hell: And therefore, we had need [with our blessed Saviour] submit and subject our wils to the will of God. CHRIST in thus praying [Not as I will Father, us as thou wilt] would teach us;

That it is much better for us to give our selves unto the Lord to be directed by him, [Obser.] then to draw him to our desires; that is, if the Lord from heaven should say unto us, when we are in any want, ne∣cessity, or distresse, choose whether I shall doe un∣to you, as seemes best unto my selfe, or as you your selves would, and I will doe it; we should [with our Saviour in the text] say, Father not as we would, but as thou wilt, and as seemes best in thy owne eyes, Reade for this purpose, Matth. 6.10. Luke 1.38. and 1 Peter 4.19.

Why must we rather submit our selves to the [Quest. 2] will of our God, then draw him to our desires, Or, why must we rather desire that the Lords will may be fulfilled in us, then our owne wils and desires satisfied?

First, because God is infinite in wisedome, but we are fooles; neither knowing [Answ. 1]

I. What will come hereafter, or what a night, or the time to come may bring forth; whereas the Lord calleth those things which are not, as though they were, knowing as perfectly what will be hereafter, as what is now. Neither

II Doe we know, what is profitable for us for the present; we often praying for those things which are hurtfull for us, Matthew. 7.9. Iames 4.3. But the Lord knowes what is good, and what is evill for us: And therefore great reason there is, that we should submit our desires and wils to the will and good pleasure of our GOD, And

Secondly, because we are weake in our judge∣ments, [Answ. 2] and of small discretion; therefore it is best for us to give our selves unto the Lord to be directed by him. As infants and idiotes would exchange a treasure for a toye; so we naturally pre∣ferre the worst things most, and most earnestly de∣sire that which is lesse worth desiring, and cove∣ting more for that which seemes good in shew, then that which is good indeed; like our great Grandfather, who solde the earthly parradise for an apple.

Thirdly, because naturally we savour too much [Answ. 3] of earthly things; therefore we ought to submit our wils to the will of God, who is wholly divine and heavenly. And

Fourthly, because we are [for the most part] [Answ. 4] transported by our passions, and led away with our affections; as for example.

I. We are often seduced by Revenge, ready to call for fire from heaven, when we are injured.

II. We are sometimes led away with carnall love, as Abraham was to Ismael, and Samuel to Saul, 1 Samuel 16.1. Thus Ieremiah was prohi∣bited to mourne for the people, Ierem. 7.16. and yet notwithstanding this prohibition he weepes, Chap. 9, 1.

III. We are sometimes transported too farre with zeale towards our brethren and friends; as we see in Ioshua, Numb. 11.27. and in Iohns Disciples, Mark. 9.38. Iohn. 3.26. But the Lord

First, is infinite in wisedome, and knowes all things. And

Secondly, is infinite in power, and can doe all things. And

Thirdly, is infinite in love, and cares for his children. And

Fourthly, is infinite in purity, contemning earthly things. And

Fifthly, is infinite in prudence and judgement, and cannot be mislead, or seduced by affection. And therefore great reason there is, that we should submit our wils to the will of God, rather then draw God to our desires.

[Quest. 3] What is here required of us:

[Answ. 1] First, we must beg nothing peremptorily, but alwayes pray with this submissive limitation, Fa∣ther not as I will, but as thou wilt, 2 Chron. 20.12. Romans. 1.10. Hebr. 13.21.

[Answ. 2] Secondly, we must desire nothing immoderately but moderate our most holy affections; as for ex∣ample.

I. We must be moderate in our desire of death, and corporall dissolution; not like Elias, 1 King. 19.4. Although with St. Paul we must desire to be dissolved (Philip, 1.23.) yet this desire must be accompanied with a patient waiting, un∣till the Lord opens the prison dores.

II. We must be moderate in our mourning and lamentation for sinne; that is, although it be a horrible thing for any to be without a true sight and sense of their sinnes, yet we must take heed, that neither the sight nor sense of them, drive us to despaire: we must feele our sinnes to be a bur∣den unto us, yet we must not sinke under it, but patiently brooke it, as a corrosive and smarting salve, Iob. 7.20, 21, and 13, 15.

III. We must be moderate in our desire to be freed from some t••mptation that lyes upon us; that is, we must warre against it undauntedly, and inde∣fatigably, as Iacob wrastled all night with the An∣gell, but yet we must be patient untill the Lord please to remove it.

IV. We must be moderate in our zeale to Gods glory, not letting it boyle over, or runne beyond his bounds, Psalm. 74.10.

[Answ. 3] Thirdly, in all things we must commit our selves to the good will, and pleasure of our good God.

[Quest. 4] How manifold is the will of God?

[Answ.] Two-fold, namely Revealed, and Concealed; or, secret, and disclosed.

First, sometimes the will of God is Revealed, that is, he shewes us what his will is; and here patience is required of us, 2 Sam. 12.20. Iob. 1.21. Iohn. 18.11. Wherefore two sorts of people are blame-worthy, to wit,

I. Those who submit to the will of God with a distinction; thus many will say, I am content, but I had rather that the Lord had done thus or thus. But this we must take heed of, and learne absolutely to submit our selves to the Lords will, not thinking our selves wiser then the Lord.

II. Those who submit to the will of God, with murmuring, which we call patience perforce; they seeme to be contented, because they cannot helpe it, but if they could they would not be so patient. But we must learne in all things to give thankes, 1 Thessal. 5.18.

Secondly, sometimes the will of God is Concealed and unknowne: now here we must deny our owne wisedome, and will, and choyce, committing our wayes unto the Lord, 2 Sam. 15.26. and 1 Pet. 5.7.

How must we commend our wayes unto God? [Quest. 5]

First, some for answer hereunto distinguish be∣tweene [Answ. 1] Temporall things [which are to be ne∣glected] and spirituall things, which are to be de∣sired, and earnestly to be endeavoured for.

Secondly, but the true distinction is in the man∣ner [Answ. 2] of our care and endeavour. Here observe,

I. Some seeke for temporall and spirituall things negligently, and supinely; but this is to tempt Gods providence; and therefore we must neither be carelesse and sluggish in our honest cal∣lings & vocations, nor in the exercises of Religi∣on and meanes of grace.

II. Some seeke for temporall and spirituall things industriously; and these the Lord crownes.

Here observe againe what God forbids, and what he commands:

First, GOD prohibits these three things; namely,

I. The use of wicked meanes; we must not by indirect and evill courses labour to enrich our selves, 2 Chron. 15.7. And

II. Care; we must not be solicitously carefull for the things of this life, Matth. 6. And

III. Hope in the meanes in themselves; for al∣though we must use the meanes which God hath apponited [because otherwise we tempt his provi∣dence] yet we must not trust in the meanes, or to the meanes; for that is to distrust his providence.

Secondly, the Lord forbids not, but rather com∣mands, these three things; viz,

I. The use of the Meanes. And

II. A desire of the end, and prayer unto him, to blesse the meanes for the obtaining of the wished end. And

III. Labour, and industry, 2 King. 13.19. that is, we must use the meanes for the obtaining both of temporall and spirituall things; and wee must desire, that God would make them effectuall meanes, that by spirituall exercises our inward man may grow up in grace, and by corporall exercises and imployments, our estate may be bettered; for it is lawfull to pray to God for a blessing upon our labours, and to prosper the worke of our hands; nd lastly, we must be industrious both in our temporall vocations, and in our spirituall actions and performances. Thus J conceive, that in these particulars Spirituall and temporall things differ

not, but onely in degree; For

First, as we must use the meanes for the obtaining of spiritual graces: so also for the procuring of tem∣porall blessings. And

Secondly, as we must desire a blessing from God upon the use of spirituall meanes, for the ob∣taining of spirituall grace; so also upon temporall meanes the procuring of temporall blessings. And

Thirdly, as we must be industrious in the use of spirituall exercises, for the obtaining of those gra∣ces which belong unto the hidden man of the heart; so also in our honest vocations for the pro∣curing of those temporall things which con∣cerne our being or well being, in regard of our outward lives, or temporall estates. Onely wee must more earnestly desire, and more industriously endeavour, for Spirituall then Temporall things; as is plaine from Matth. 6.33. Hebr. 12.4.