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. 16.17.18.19.20.21.22. [Vers. 16.17, 18, &c.]

And behold, one came and said vnto him, good master, what good thing shall I doe that I may have eternall life? And he said unto him, why callest thou mee good, there is none good but one even God? but if thou wilt enter into life keepe the Commandements. He said to him, which, and Iesus said, these, Thou shalt not kill: Thou shalt not commit adultery: Thou shalt not steale: Thou shalt not beare false witnesse. Ho∣nour thy Father and mother: and thou shalt love thy neighbour as thy selfe. The young man said unto him, I have observed all these things from my youth: what lacke I yet? Iesus said unto him, if thou wilt be perfect, go sel that thou hast, and give it to the poore, and thou shalt have treasure in heaven, and come and follow mee.

And when the young man heard that saying, he went away sorrowfull: for he had great pos∣sessions.

§. 1. Why callest thou me good, there is but [Sect. 1] one good, that is God.

Some object this place to prove that Christ is not God, arguing thus. [Objection]

He that denies himselfe to be good, denies himselfe to be in nature and essence a God:

But Christ here denies himselfe to be good: Why callest thou me good? &c.

Therefore Christ denies himselfe to be in na∣ture and essence a God.

First, that Christ is good evidently appeares [Answ. 1] thus; to wit▪

I. From his owne mouth, Many good worker (saith he) have I done amongst you; therefore for which of my good worke•• doe yee stone me? Now men cannot g••••••er grapes of 〈◊〉〈◊〉▪ and therefore he 〈◊〉〈◊〉 brings forth

true good fruits, must needs be a good Tree.

[Answ. 2] II. The Scripture telleth vs, the creatures of God are good, and are good by Christ, and were made by him; and therefore he the Crea∣tor must needs be good.

Secondly, it is false that CHRIST denies himselfe to be good; for he onely askes a que∣stion.

[Answ. 3] Thirdly, therefore the consequence is naught: Christ saith, Why dost thou call me good; Therefore he denies himselfe to be good, fol∣lowes not: For

I. We must consider unto whom, and where∣fore Christ uttered these words, to wit, they were spoken unto a Pharisee, for the repressing, and beating downe of his pride: He thought himselfe to be very good, but when he heares, Christ seemes to dislike the phrase, and not to take the title unto himselfe, he may then learne to thinke lowlier of himselfe? for although the Pharisee were good in his owne conceit, yet I cannot conceive that he thought himselfe to be either so good, or better then Christ; and there∣fore seeing the Master refuseth to be called good, the proud Pharisee cannot for shame but plucke downe his peacocke-plumes.

II. CHRIST doth not simply deny himselfe to be good, but he denies it according to that o∣pinion which the young man had of him, who thought him to be but a merere man: Now in this sence indeed Christ saith, that no meere man is absolutely good.

[Answ. 4] Fourthly, St. Ambrose (lib. 1. de fide. cap. 2.) saith well, Non dicit Christus, nemo bonus, nisi Pater, sed nisi Deus, Deus autem est nomen com∣mune et naturae. Christ saith not, none is good but the Father, but none is good save onely God; now God, is a common name to all the three per∣sons of the blessed Trinity.

[Answ. 5] Fifthly, neither the essence nor the attributes of God can be communicated unto any Creature; whence our Saviour here saith, There is none good but God onely, that is, after that sort which God is good, to wit, by his essence and nature, and therefore truly, and by himselfe good. And this speech of our Saviours was not spoken without cause: For looke what good is in the creatures, the same is from the Creator, 1. Corin. 3.8. and Iames 1.17. Now though the good∣nesse that is in the creatures be from God, yet is it imperfect: whether it be.

I. Naturall, as to be, to live, to have sence, &c. Or

II. Gotten by art and paines, as the liberall sciences, vertues, &c. Or

III. Supernaturall, as the knowledge of God, faith, regeneration, &c. But at for God he hath them most perfectly, and is good: Who as he is JEHOVAH of himselfe, so is he good of himselfe. Man although he have all things good, perfectly in respect of other creatures, yet imperfectly in respect of God: to whose goodnesse, wisedome, and power, the like in creatures cannot be e∣quall.

[Answ. 6] Sixthly, Christ by these words. There is none good but God, doth neither deny himselfe to be good, nor to be God; but it was his mind hereby to reprehend, in that party with whom he spake, and in all others, two things: namely.

I. That when as wee see in our selves, or o∣thers any good, wee consider not that it is from God, but admire the same as if it were of our selves: whereas we should ascribe all glory and honour unto God, who is the Author of whatso∣ever is good.

II. CHRIST by this his answere would re∣prehend this in us, viz. That we consider not the corruption of our nature, namely that all men are naturally evill, and that God onely and wholly is good, there being in him no evill at all. Wherefore Christ by this speech of his, would bring all men

First, to the knowledge of God, that he alone is good indeed, from whom all good things come. And

Secondly, to the knowledge of our selves, that wee by nature are evill and perverse. Thus wee must not thinke, that Christ denied himselfe to be good: as though hee did exempt himselfe from being this one alone good God; but onely in that sense that the Pharisee called him good: who considered not, that whatsoever was good in the man Christ, the same was from God, and consequently from his Deity.

§. 2. If thou wilt enter into life, keepe the Commandements.] [Sect. 2]

The Papists lay downe their opinion concer∣ning the merits of workes, in this manner and forme; God giveth as well everlasting life and glory to men, for and according to their workes, as he giveth damnation for the contrary workes. And men by their workes proceeding of grace, doe deserve or merit Heaven. Rhemist. Rom. 2. §. 2. and 1. Cor. 3. S. 2. Now for the proofe of the merit of our workes, they produce this text, Jf thou wilt enter into life, keepe the Comman∣ments; and 1. Timothy 48. Godlinesse hath the promise both of this life, and the next. And who∣soever shall forsake any thing for my sake, shall receive an hundred fold in this life, and in the life to come, life everlasting. And Iames 1. He shall receive the crowne of life, which God hath promised to those that love him. Now hence they reason, life eternall is promised to good workes; and therefore as he that promiseth is indebted by promise; so he that worketh and fulfilleth the condition meriteth. Or thus, if the promise of eternall life be conditionall, then it is necessary that those who would be saved should fulfill the condition: But Christ hath here said, If thou wilt enter into life, keepe the Commandements: and therefore unto salvation is required the con∣dition of the fulfilling of the Law. And there∣fore our fulfilling of the Law is necessary, yea the proper and true cause of our salvation. Or thus (for Bellarmine de Iustific. lib. 4. cap. 7. urgeth the point in controversie all these wayes) life eternall is promised to workes, and a promise made with a condition of labour, doth not onely make the thing promised a debt, but also that he which fulfils the worke may be said to merit the

thing promised, and may demand it as his wa∣ges, which of right belong unto him. The Ar∣gument seemes thus to be framed.

Whosoever shall fulfill the workes, to which the promise of life eternall is made, he merits Heaven Ex condigno, and may challenge it as due debt.

But the faithfull fulfill those workes, whereunto life eternall is promised.

Therefore they merit heaven Ex condigno and may claime it, as their right by worke.

[Answ. 1] First, here is a repugnancie in the termes, for promise, and merit, or worke, cannot stand to∣gether: now promise (not merit, or worke) is the object of Faith, according to that of the Apostles, It is by Faith that the promise might be sure (Rom. 4.16.) And that which is of Faith, is not of debt or mans merit; as the A∣postle sheweth, Rom. 4.3. And Ambrose; ve∣niam tanquam ex fiae speremus, non tanquam ex debito. Let us hope for pardon as of Faith, not of debt (Lib. 2. de paenit. cap. 8.) And there∣fore if Salvation be by promise it is not of merit but of faith.

[Answ. 2] Secondly, the promise, of eternall life indeed is conditionall in regard of the legall covenant, or covenant of workes, and depends upon the perfect and rigide observation of the Law: and therefore our Saviour advisedly and of purpose referres this young man unto this covenant, be∣cause he thought that by his good workes he could merit heaven.

[Answ. 3] Thirdly, the promise of life eternall in regard of the Evangelicall covenant, and covenant of grace, doth depend vpon the condition of Faith; and hereunto are referred all those, who being sensible of their weakenesse and infirmi∣ty, acknowledge themselves unable to keepe the Law, or to merit salvation by any thing they can doe.

[Answ. 4] Fourthly, of these who are under the cove∣nant of grace, the practise of good workes is re∣quired, not as the condition of the covenant, by whose exact observation they may acquire life eternall, or by the violation thereof be deprived or debarred of eternall life: but the practise of good workes is required of them, as a subsequent condition, for the testimony of their thankful∣nesse, and progresse in the way of salvation. Although therefore by reason of the infirmity of the flesh, they daily faile in this practice of good workes, yet cleaving close unto the Mediatour by Faith, they doe not fall from the promise of salvation. From whence it is plaine, That the fulfilling of the Law, is not that condition whereunto the salvation of the faith∣ful doth leane, neither that a meritorious efficien∣cie of workes is necessarily required for the obtaining of life eternall, as Bellarmine af∣firmes.

[Answ. 5] Fifthly, it followeth not, God promiseth life with a condition; therefore by the condition performed wee doe merit: seeing that the re∣ward dependeth vpon the promise which is ap∣prehended by faith, and so is not of merit. And thus it appeares that the Major propositiō is not universall, because a condition may be added to a promise, although there be no proportion be∣tweene the condition required, and the reward promised; as for example, if the King should promise a mighty masse of money to him that would come unto him, he that came, and recei∣ved the reward promised could not say, he had deserved it, because there was no proportion be∣twixt the worke and the wages. So if life eternall were promised, yea and given to those who doe what lyeth in their power (as the Papists say) yet they could nor say, that they had deserved it ex condigno, because there is no proportion be∣tweene our imperfect and momentary workes, and our eternall and glorious reward. Againe, a promise may be added to the condition of a worke, which of right ought to be performed; that is, a King or Master may promise a Sub∣ject or Servant some reward, if they will but doe what they ought to doe; As for example, A Master may promise to his bond-slave that if he will be but a good, faithfull, and profitable Ser∣vant unto him for a yeare or two, hee will then set him at liberty: Now though the Servant should doe what is desired, yet he could not claim his freedome, ex condigno, because all servants ought to be good, and faithfull unto their Masters. And thus our Saviour saith of us, Luke 17.10.

Sixthly, the Minor proposition is false [Answ. 6] [namely, that the faithful fulfill the works wher∣unto the promise of life eternall is made] for there are none of the faithfull but sinne, and therefore none fulfill the workes to which life eternall is promised. Now when wages or a reward is promised to a workeman, that is, to him who shall exactly fulfill the condition which is added to the promise, and yet it is given to him who doth ot fulfill the condition then he who receives it cannot say, that he merited it, but onely that it was given him of grace, not of desert. And such are all the faith∣full; wherefore our Saviour teacheth one and all to pray and that daily: Forgive vs our trespasses: and therefore they cannot ex con∣digno, by their workes merit heaven.

Seventhly, to the place objected wee answer two things; namely.

I. That none of the places produced or [Answ. 7] alleadged prove the Minor proposition; and therefore that being false, the conclusion is no∣thing.

II. The places cited onely proove that there is a promise made to those who worke, but not that the workes are condigne, that is, either not due by some other right, or perfect, that is, such as are supposed in the condi∣tion. And therefore they neither establish the Ma∣jor proposition.

§. 3. Keepe the Commandements.]

Our Saviour sending this young man to the [Sect. 3] Morall Law, may occasion divers questions con∣cerning the Law.

[Quest. 1] How doe the Law and Gospell truly dif∣fer?

[Answ. 1] First, they differ herein, namely.

I. The Doctrine of the Gospell is revealed from above, and otherwayes is unknowne to the wise and prudent men of the world. Matth. 11. I thanke thee oh Father, that thou hast hid these things from the wise and prudent, and revealed them to babes. And Iohn. 1. The Sonne of God shall teach you. And Math. 13. To you it is gi∣ven to know the mysteries of the Kingdome of Heaven. Thus the Gospell is not naturally knowne unto men.

II. The Law in some manner is knowne to reason; for although it was proclaimed in Sinai and published by GOD, yet before that it was knowne, and written in the hearts of men in their first condition, and remained (though much obscured) afterwards: as St. Paul shewes Rom. 1. And that those who have no more then the light of nature, have the Law in some sort writ in their hearts.

[Answ. 2] Secondly, they differ thus, Lex data, the Law was given by Moses, Veritas facta, but grace and truth were made by Christ, Iohn 1. Where an Emphasis is to be observed in these words, Dare et Facere, To give and to make. For

I. Moses gave the Law, that is, Moses in the Law did shew and demonstrate unto men, as with his finger, or in a glasse, what righteous∣nesse the Lord requires of men as his due, namely, the perfect fulfilling of the Law prescribed, or intire obedience, which is absolute in all the parts and Articles of it. But Moses cannot shew a doer of the Law, nor can find one that payes the debt of absolute and perfect obedience amongst all corrupt mankind: But

II. The Gospell shewes and holds out unto us a Doer of the Law, namely Christ, who by doing the Law, hath merited grace for us at the hands of his heavenly Father. For for mankind or in the roome of mankind he performed the Law perfectly, and absolutely, as he saith himselfe, I came not to destroy the Law but to fulfill it. Math. 5.

[Answ. 3] Thirdly, the Law and the Gospell thus differ, to wit:

I. The promises of the Law are conditionall and particular, promising life onely to those, who perfectly satisfie it according to the will of God; according to this speech of Christs unto the young man, If thou wilt enter into life, keepe the Commandements; and Luke 10. Doe this and live. And thus the promises of the Law are made onely to those who perfectly fulfill it. But

II. The Gospell hath free and universall pro∣mises, namely, that God for CHRISTS sake will freely forgive the sinnes of all those who beleeve, Iohn 3.16. and 1. Behold the Lambe of God which takes away the sinnes of the World: and of his fulnesse wee have all received grace for grace, Iohn 1.16. Thus the Law hath promise of life, vpon the condition of doing and fulfilling the Law; but the Gospell hath a free promise of salvation, vpon the condition of beleeving, or laying hold vpon the promises by the hand of Faith.

Fourthly, the Law and the Gospell are distin∣guished [Answ. 4] in the effect. For

I. The Law doth not bring nor shew grace unto men, but it makes knowne unto them their sinnes, and the wrath of God, which they have incensed by their sinnes, and that condem∣nation which they are guilty of for their sinnes; and thus it workes in men terrours. But

II. The Gospell doth shew and bestow grace by CHRIST, and the benefits that wee reape by him: It lets us see, how wee are ju∣stified before God by Christ, and how for his sake God is reconciled unto us, promising peace and joy unto us in Soule here, and glory and fe∣licity in Heaven hereafter: and thus it workes comfort, and sweet consolation.

What is the office and use of the Law, that our [Quest. 2] Saviour sends this young man unto it, keepe the Commandements?

First, the Law of God doth admonish all [Answ. 1] men of that rule of righteousnesse, unto which God created them; yea which they were able to observe and keepe, when they were first crea∣ted, and which God justly yet requires of all: Wee know that in civill things, the violation of a Law, doth not take it away, or abolish it: but although there be transgressions of the Law daily, yet the Law stands firme. So Adams breaking of the Law hath not abolished this rule of righteoosnesse, which was given unto man at first to walke by, but it is immovable, and doth still expresse and shew that Righteousnesse and obedience, which men owe unto God as unto their Creator. And this Law the Lord would have to be made knowne unto all men, that every one might understand his obligation there∣unto.

Secondly, the Law doth leade us to the ac∣knowledgement [Answ. 2] of an infinit debt; that is, it humbles, it terrifies, it condemnes unto perpe∣tuall Prison, all the violaters of the tenne Com∣mandements, Matth. 18. The Law accuseth, Iohn 5. There is one which accuseth you even Moses; it kils men, and leaves men deprived of all comfort; it affects with shame and blush∣ing. Our Saviour being about to leave the Earth, Luke 24. gives charge to his Apostles to preach Repentance; and therefore the office and use of the Law is to urge and perswade unto contrition, and sorrow for sinne, and the breach of the Law. Yea without the true know∣ledge of the Law, either Epicurisme or Phari∣saisme doth raigne amongst men.

Thirdly, the office and use of the Law is to [Answ. 3] shew to those, who are regenerated and justi∣fied, according to what Rule their obe∣dience should be begun, exercised, and con∣tinued. Iohn being asked by divers of his Hearers what they must doe? Answers, they must be just, charitable, and faithfull, and bring forth fruits worthy of repentance. Luke 3.8, 11, 12. &c. Which workes were prescribed unto them in the law, and from it. And all those

precepts which Christ ever and anon gives con∣cerning good workes are agreeable unto the Law: and therefore our lives must be framed ac∣cording to the rule of the Law, and the direction thereof.

[Quest. 1] Why must the law be observed!

[Answ. 1] First, because God commands it: Now an Argument drawne from the authority of Christ or God, should be of great force with Christians: CHRIST would not dissolve the Law, Christ ever and anon sends us unto the law; and God commands us to obey the Law; and therefore great reason there is, that wee should labour and endeavour to observe and keepe the Law.

[Answ. 2] Secondly, the observance of the law is the worship of God: for the workes commanded in the Law are in themselves good; and the Law is a manifestation of God, and his will: and there∣fore we ought to labour to obey it.

[Answ. 3] Thirdly, wee should be carefull to observe the Law, because thereby we labour to imitate God, Math. 5.48. and 1 Peter 1.13. &c. And

[Answ. 4] Fourthly, because in so doing we glorifie our God. Math. ••.16. Philip. 2.15. And

[Answ. 5] Fifthly, because by our obedience we testifie our love unto God, Iohn 14.15. And

[Answ. 6] Sixthly, because thereby wee confirme our e∣lection and vocation, 2. Peter 1.10. And

[Answ. 7] Seventhly, because by inuring of our selves un∣to good workes, we shall facilitate our obedience. Ʋsus Promptos facit, Use makes men perfect and prone, both

I. Unto a holy labour in that which is good: And also

II. Unto a godly warring and fighting a∣gainst sinne and whatsoever is evill. And

[Answ. 8] Eightly, we ought to strive to obey the Law, and to fructifie in the practice of holy workes, be∣cause the felicity and happinesse of our estate doth encrease, by the augmentation of our sanctity, and the nearer we approach to the na∣ture of blessed Spirits.

[Answ. 9] Lastly, by our observation of the Morall law, we shall be a meanes to winne and gaine our Brethren. Philip. 2.15. and 2. Peter 1.12. And therefore great reason there is, that we should la∣bour to obey it.

[Sect. 4] §. 4. Iesus saith unto him, These, &c.]

[Quest.] Why doth our Saviour here in answer to the young mans question, omit the Precepts of the first Table, and recite onely those of the se∣cond.

[Answ. 1] First, not because the Precepts of the second Table, are chiefe in dignity, or more excellent then the first; for the duties of the first are more excellent then the duties of the second. Nor

[Answ. 2] Secondly, because the more principall Precepts of the first Table doe not belong unto the present cause, namely salvation; for they are principally requisite unto salvation. But

[Answ. 3] Thirdly, our Saviour names onely the du∣ties of the second Table, because in these wee are most easily deceived, and soonest by Sathan, and our owne corrupt nature over-reached. And

Fourthly, because our true obedience to the [Answ. 4] second Table is but a fruit, effect, or consequent of our obedience unto the first. He that is care∣full to performe those duties which God re∣quires of him in the second Table, towards his Brother, and that because God requires it, gives unto the world a good argument and testimony of his obedience unto God in the duties of the first Table. Read Galath. 5.6. and 1. Iohn 4.20.

Fifthly, our Saviour to this young man re∣cites [Answ. 5] onely the precepts of the second Table, be∣cause the Jewes held these so vulgar, & easie, that there were few but thought that they observed and kept these sufficiently enough: as this young man plainly saith, All these have I kept from my youth vp. And therefore for the suppressing of this presumption, and rectifying of this vulgar errour, our Saviour by the rehearsall of these pre∣cepts would teach them, that they observe and keepe none of them, as they ought to doe.

§. 5. Honour thy Father, and thy Mother.] [Sect. 5]

What is the honour that Children owe unto [Quest. 1] rheir Parents?

To this the Hebrewes answer; [Answ.] They owe un∣to them maintenance, and reverence; they should give them meat, drinke, and cloathing; they should lead them in, and lead them out. And they adde further, we reade, Honour the Lord with thy substance; and Honour thy Father and Mother: thou art to honour God with thy sub∣stance, if thou have any substance; but thou art to honour thy Parents, whether thou have any substance or not; for if thou have not, thou art bound to begge for thy Parents: So saith, R. Salomon in his Glosse vpon Levit. 10.3.

Whether ought wee to love our Parents or [Quest. 2] our Children most? And whether are we rather to releeve?

First, wee are to love our Parents more th••n [Answ. 1] our Children, in giving them honour; for they are nearer to us then our Children, being the in∣struments of our being: yea the child is behol∣den to the Parent, not the Parent to the Child: Yea the Child takes of the Father his body, but not the Father his from the Child.

Secondly, we are to succour our Parents in [Answ. 2] case of extreame necessity, rather then our Chil∣dren: For (Filium subvenire parenti proprio, honestius est quam sibi ipsi, Aristot.) It is a more honest thing to helpe the Parent, then a mans selfe. Yea there is a greater conjunction betwixt the Father and the Sonne in Esse absolut••, then betwixt us, and our Children: and therefore in case of extreame necessity, a man is more bound to helpe his Father, then his Child.

Thirdly, when there is not such a case of ex∣treame [Answ. 3] necessity, then a man is more bound to helpe his Child, then his Parent. 2. Corinth. 12.14. The children lay not vp for the Parents, but the Parents for the Children: And the reason is, because the Father is joyned with the Sonne, as the cause with the effect: Sed causa infl••it in effect••m, the cause workes in the effect, and so should the Parent communicate 〈◊〉〈◊〉 his child.

[Sect. 6] §. 6. And thou shalt love thy neighbour as thy selfe.

[Quest.] Must wee love all our Neighbours alike, and as well as our nearest kindred? or are wee bound to love those more, in whom we see more grace, although they be strangers to us; then those of our kindred, in whom wee see not so great mea∣sure of grace?

[Answ. 1] First, wee must not love all equally, and alike, as will appeares by the following an∣swers.

[Answ. 2] Secondly, we are to love those most, in whom wee see most grace Objective that is, in respect of the blessednesse that is desired, because they are nearer joyned to us in God.* 1.1 A Center, out of which issueth many lines; the further they are extended from the Center, they are the further disunited among themselves; and the nearer they draw to the Center, they are the nearer uni∣ted; as appeares by the figure in the margent. So those who are nearest to God, should be neerest to us, and wee should wish to them the greatest measure of happinesse.

[Answ. 3] Thirdly, those who are nearest to us in the flesh, and in the Lord, should be most deare unto us Appretiativè, and in our estimation; And thus Christ loved Iohn better then the rest of his Disciples, Iohn 13.23. because he was both his cosen German, and had more grace in him; but he wished not a greater measure of glory to him then to Paul, Objectivè, Matth. 12.50. For the understanding hereof, let us observe here a three∣fold consideration of Christ, viz.

• I. He is consi∣dered as God, And thus He loved not Iohn better then the rest.
• II. He is consi∣dered as God and man, or as Media∣tor. And thus He loved not Iohn neither better then the rest; for as Mediator he loved them all alike.
• III. He is consi∣dered as Man And thus He loved Iohn better then the rest.

[Answ. 4] Fourthly, wee are more bound to love our pa∣rents, then any other of our Neighbours, both in temporall and spirituall things, 1. Timoth. 5.4. If a Widow have Children, let them learne to re∣quite their Parents: in the Syriacke it is, Repen∣dere faenus parentibus. Let them pay usury or in∣terest to their Parents. A man divideth his goods into three parts: that is,

I. So much he spends vpon himselfe, his wife, and servants. And

II. So much he gives to the poore, and pious uses. And

III. So much he lends to his Children looking for interest backe againe.

[Sect. 7] §. 7. All these have I kept from my youth vp.]

This young man being a Pharisee, gives us occasion to move this question;

[Quest.] [Answ.] How many sorts of Pharisees there were?

The Pharisees were a sect so called, because they separated themselves from others by a Hy∣pocriticall kind of service, and outward shew. And Drusius (in Elench. trihaer.) maketh mention of seven sorts of them, but there are onely foure usually made mention of, viz.

First, the Pharisee of praise, that did all that he might be seene of men; and of this CHRIST speakes, Matth. 6.21.

Secondly, the Pharisee who saith, What is it, that I have not done? as if he should say. I have done that which the Law, commands and more. Such a Pharisee was this young man, who boa∣sted to CHRIST, that he had kept all the pre∣cepts of the second Table even from his youth vp. Such are the new Pharisees who say, they have workes of supererogation: And as the old Pharisees had their Auctarium Legis, Addi∣tions to the Law; so have the Papists good workes to spare to others.

Thirdly, the Pharisee of blood (Epiphan. advers. haeres. Lib. 1.) who knockt his head against the wall, So that the blood came: they carried Thornes in their cloathes, and spred thornes in their beds, that they might sleepe the lesse, and attend their prayers the more. Such are the new Pharisees, the Penitentaries, who whip themselves untill the blood come downe.

Fourthly, the Pharisee of feare (Drusiu••. in Elench. trihaeres.) who abstained from do∣ing of evill onely, Formidine paenae, for feare of punishment.

§. 8. If thou wilt be perfect, sell that thou [Sect. 8] hast, and give it to the poore.]

The Papists by these words hope to establish and strengthen two maine pillars of Popery: of which severally and apart.

First, [Object.] these words are produced to prove E∣vangelicall Counsels unto perfection: Christ saith, Goe and sell all thou hast, if thou wilt bee perfect: which is a Counsell of perfection, not a precept given to all Christians: Now that this is not a Precept, but a Counsell, appeares by the context, or very consequence of the words: For to the young man demanding, What hee should doe to be saved, CHRIST answers, if thou wilt enter into life keepe the Commandements: where our Saviour teacheth, that the observation of the Law is sufficient unto salvation, and forthwith subjoynes. But if thou wilt be perfect [that is, if thou bee not content with life eternall, but aspirest unto an excellent degree in life eternall, by doing workes above those which are prescri∣bed in the Law] Goe and sell all thou haest. Bellarm. de Monach. Lib. 2. Cap. 9.

First, this young man was bewitched with [Answ. 1] the same errour that the Papists are; viz. He thought that the observation of the Law of God was so obvious and easie, that it might be fulfilled with an ordinary and meane labour: He thought also (as doe the Papists) that there were some voluntary and free workes, of a greater perfection then were the workes com∣manded in the Law. And therefore see∣ing the Pharisees, Sadduces, and Essenes, had their peculiar workes, in which they placed their perfection; this young man desires

that Christ would shew him, what workes he preferres as most perfect, that he might follow after them, All the Commandements (saith he) have I kept from my Childhood: What lacke I yet? As if he would say, The precepts of Gods Law I have fulfilled from my youth with an ea∣sie labour: and therefore I intreat thee to pre∣scribe unto mee some more perfect workes, that I may exercise my strength and power in them. Now Christ that he may convince him of his errour, propounds unto him a peculiar precept of tryall, by which it will appeare, that he neither loves God with all his heart, nor his neighbour as himselfe: and consequently, that he had not (as he dreamed) as yet fulfilled all the Comman∣dements of God.

[Answ. 2] Secondly, this was both a Counsell and a Pre∣cept, though not to all, yet to this one man, to discover his Hypocrisie, and vaine confidence which he had in himselfe, as though he had kept the Law, when he was farre from it. And there∣fore Bellarmine erres here in saying, That in these words of Christs, If thou wilt be perfect, goe and sell all, &c. Is given as a common Counsell of perfection, or of supererogation; for there is given a peculiar precept of probati∣on, exploration, and healing or reducing this young man who was self-econceited of his owne strength, and performances.

[Answ. 3] Thirdly, or wee may answer, that this is a Precept, and not a Counsell: Goe saith Christ, sell all thou hast, which words beare the forme of a Command: and againe Mark. 10.17. Christ saith, This thou wantest, but wee are commanded to supply those things which are defective in us. Philip. 3.13. Yea these words, If thou wilt bee perfect, are in the effect the same with these, If thou wilt enter into life; now if wee would be saved our Saviour sends us to the Law, Keepe the Commandements. And therefore this is not a Counsell but a Precept.

[Answ. 4] Fourthly, it is not onely a peculiar precept given to this young man, but a generall Pre∣cept unto all, To love the Lord with all their hearts, and to be content when the Lord requi∣reth for Christs s••ke, to leave all we have. Calv. inst. 4. Ca. 13. §. 13.

Fifthly, some Precepts are

[Answ. 5] I. Observatoria; given for observation and practice; and thus the Precepts of the Law, were given, that they might be obeyed and done. And

II. Some are Probatoria; for tryall; and these Precepts are either

First, for the approving of our sincerity: and thus Abraham was commanded to offer vp his Sonne Isaac.

Secondly, for the reproving, and detecting of our Hyprocrisie: And thus this young man was commanded to sell all, &c.

[Object.] If it be objected, That he was no Hypocrite: because the Text saith, Christ loved him. Mark. 10.21. I answer

[Answ. 1] I. There is a double Hypocrisie; namely,

First, an Artificiall Hypocrisie; and this I conceive he had not. And

Secondly, a Naturall Hypocrisie: and this he was tainted withall; for the discovering whereof unto him, our Saviour gives him this Command.

II. There is a threefold love of Christ; to [Answ. 2] wit,

First, generall, towards all his Creatures; and thus he loved this young man, but not thus one∣ly. And

Secondly, particular, towards every good thing: whether proceeding from a renewing grace (which this young man had not) or from a common and generall grace; or from a restraining grace which preserves from sinne and evill. And this the young man had, and for this CHRIST loves him. And

Thirdly, there is a proper love, towards those who are Regenerate and borne anew: and thus he loved not this young man.

Sixthly, Bellarmine erres here in saying. [Answ. 6] That the young man spake true, when he said All these have I kept:

Seventhly, grosse and palpable is the errour [Answ. 7] of the Cardinall, to say or thinke, That to sell all and giue it unto the poore, is a worke of per∣fection, and supererogation above all the Com∣mandements of God: for the Apostle saith, If I shall distribute all my goods for food for the poore, and have not love, it profits mee nothing. 1. Corinth. 13.3. By which it evidently ap∣peares, that this worke which Bellarmine extols above all the Commandements of the Morall Law, is nothing, further then it is subordinate to the precept which enjoynes love unto our Brother. Yea it is evident also, that this worke may be done by those, who are void of true Chri∣stian love, and consequently, which are guilty of the breach of the whole Law which is fulfilled by Love, and consists in Love. And therefore to sell all, and give it unto the poore, is not a worke of perfection, or supererogation, which tran∣scends the Law of God.

If the Reader would see how Bellarmine ex∣cepts against divers things which hath beene said, and how all his instances are full answe∣red; let him read B. Davenant. de justit. actuali. Cap. 44. Page 510, 511. and Dr. Willet. synops. Page 322.

This place is further urged for proofe of the [Object. 2] vow of voluntary poverty: CHRIST here saith, If thou wilt be perfect, goe and sell all thou hast, and give it to the poore, and come and follow mee. Now this is properly to follow Christ, to lacke propriety, and live in common: and thus the Apostles followed Christ. Rhemist.

First, for the full answer to this Objection, I [Answ. 1] referre the Reader to BP. Mortons appeale, Lib. 5. Cap. 4. §. 3. And because it is there an∣swered, not onely learnedly, but clearly, and plainly also. I will therefore but adde a word or two.

Secondly, these words are a speciall precept of [Answ. 2] triall (as wee said before) and therefore are not to be made a generall observatory command, or a Counsell of perfection.

[Answ. 3] Thirdly, this is not a generall precept to all, but given to this one man to discover his Hy∣pocrisie, and vaine confidence that he had in himselfe, as though he had kept the Law, which he came farre short off. Or

[Answ. 4] Fourthly, this personall, and particular com∣mand was given by Christ to this young man, because he was called to become a Disciple of Christ, and to preach the Gospell, Luke 9.59, And therefore this precept being given not ge∣nerally to all, but particularly to him alone, wee must not make a generall rule of a speciall com∣mandement or example.

[Answ. 5] Fifthly, Gulielmus de S. Amore, as he is cited by Aquinas (Thom. opusc. 19.) Thus expoun∣deth this precept, Goe and sell all, &c. Ibi man∣datam nobis esse paupertatem habitualem, &c. Our Saviour here requireth a habituall, not an actuall poverty; that is, he commandeth us not to distribute, and give actually all away, that wee possesse; but onely requireth an habituall po∣verty; that is, when the confession of the name of God, and the glory of CHRIST so requireth. Tum omnia deserere parati simus, Then wee should be ready to leave all &c.

[Answ. 6] Sixthly, the Apostles themselves had proprie∣ty: Peter had a house; Iohn had to provide for the Virgin Mary, whom CHRIST commen∣ded unto him: and Matthew made a Feast of his owne goods.

Notes

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