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. 24.25.26.] VERS. 24, 25, 26. And againe I say unto you, It is easier for a Camell to goe thorow the eye of a needle, then for a rich man to enter into the Kingdome of God. When his Disciples heard it they were extreamly amazed, saying, Who then can be saved? But Iesus beheld them, and said unto them, with men this is impossible, but with God all things are possible

[Sect. 1] §. 1. It is easier for a Camell to goe thorow the eye of a needle.]

[Quest.] What is the meaning of these words?

[Answ. 1] First, some say, There was a Gate in Ierusa∣lem called the Needles eye, which was so low and little, that when Camels came that way, both their load must be taken off, and themselves must stoope, before they could passe thorow. So if rich men would enter into Heaven, they must forsake and part with their riches, (as this young man was commanded to doe) and humble them∣selves, and then they shall be saved. But I con∣ceive this to be but a conceit, and therefore leave it.

[Answ. 2] Secondly, both Beza. s. and Sylloge vocum Exotic. in Matth. 3.4. page 11. et in hunc locum, Page 145. doe tell us, that in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Camell some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Cable: and then thus expounds the words, A man cannot possible put a Cable as it is thorow a Needles eye, but if he untwist it, he may by thred and thred, put it thorow. So rich men cannot possibly come unto Heaven so long as they keepe their riches, but if they will distribute, and impart them unto good uses, then they may be saved. But wee mislike both the reading, and the exposition: For

I. We must not corrupt, and pervert the text when we cannot understand it, this being a cut∣ting, and not a loosing of the knot.

II. It is false (by Scripture) that a rich man cannot keepe his riches, and come unto heaven; or be saved, except he give away all he possesseth: for Abraham, Ioseph, Iob, and divers others were rich, who did not part with all they had, and yet were saved no doubt.

Thirdly, these words are a proverbiall speech; [Answ. 3] for the Talmud had a Proverbe (Antonius Ni∣bris. de proverbiis Talmudi••is.) Are ye of Pam∣beditha, who can cause an Elephant to goe thorow a Needles eye? These of Pambeditha were great braggers, who said they could doe strange things; hence came that Proverbe amongst them, and Christ useth it. It is easier to cause a Camell to goe thorow a needles eye, then to doe thus or thus, or for such, or such a thing to be.

Fourthly, the meaning is plaine and simple. [Answ. 4] A young man comes unto Christ, demanding how he may be saved? CHRIST bids him. Sell all, and give it away, and follow him, and then he shall enter into life: Now this being heard he departs, because he had great possessions. Where∣upon our Saviour saith, That it is merely as impossible for such a rich man to be saved [That is, which trusteth in his riches, and loveth them, and will disobey God rather then distribute them unto good uses, yea leave Christ, rather then leave them] as it is for a Camell to goe thorow the eye of a needle.

§. 2. But with God all things are possible.] [Sect. 2]

The Papists for the proofe of the corporall, [Object.] and substantiall presence of Christ in the Eu∣charist, produce this place; The Lord saith, that it is possible for a Camell to goe thorow the eye of a needle; and therefore it is not impossible for CHRIST to bee in the Sacrament under the formes of bread and wine. Againe Christ saith, That to God nothing is impossible; and there∣fore he can make a true body to be in divers pla∣ces at once. The body of Christ may be where is pleaseth him, and yet shall not need any naturall place, or occupy any roome: He is able to bring a Camell through the eye of a needle (as he saith here) and therefore he can as well, and is no doubt present under the shapes of bread and wine in the Sacrament. Rhemist. in Matth. 26. §. 11. et Bellarm. Lib. 3. de sacram. Cap. 6.

First, it is the Cardinall, not Christ that saith [Answ. 1] it is possible for a Camell to goe thorow the eye of a needle: For our Saviour here affirmes no such thing, but rather the contrary, as will ap∣peare by and by.

Secondly, for full answer unto this objection, [Answ. 2] I referre the Reader to Amesius Bellar•••• enero. Tom. 3. Page 145 and to M^r. Hill. In his know¦ledge of the true God, Page 174, 175.

Thirdly, the power of God is two fold, to wit, [Answ. 3] either.

I. Absolute: now Gods absolute Power is that by which he can doe more, then either he doth or will. Matth. 3.9. Philip. 3.21. Matth. 26.53. Ephes. 3.20. Now by this power it may be said, That God could have made more worlds, and have hindred the fall, and the like. And of this absolute Power our Saviour speakes in this place.

II. There is an actuall Power of God; which is that by which he causeth all things to be, which he freely willeth. Psalm. 135.6. Or that power by which God doeth those things which he wills freely: And this is called by the Schoole men, Potentia ordinaria, Gods ordinary power: Now theologically it is not lawfull to argue, but onely from this Power of God, which is alwayes conjoyned with his will. And therefore in the Objection there is Captio ab homonymia Po∣tentiae.

[Answ. 4] Fourthly, there are some things which cannot be done, or which are said to be impossible unto God: namely.

I. Such things as are contrary to the nature of God: as to destroy himselfe, and not to beget his Sonne from all eternity.

II. Such things whose action argueth an im∣potencie in the doer; and may be done by the creature, but not by the Creator; as to sinne, to lye, to be madde, to deny his word. Tit. 1.2. and▪ 2. Timoth. 2.1, 3. Now these things are contrary to the nature of God; and therefore we say, that such things are not of their owne nature impossible, but in respect of God, who is Omni∣potent, and infinitely pure and perfect. And

III. Such things as imply a contradiction; for God cannot make a truth false; or that which is, when it is, not to be: as for the world to be created and not created, Gods children elected, and not elected: these are contradicto∣ry one to the other, and so impossible. Now such things as are of this quality wee say can∣not be done by God, who cannot make two contradictory propositions true; for how can hee that created the World, make now that it should not be created? Now in these things it were better to say, That they cannot be done, then to say, GOD cannot doe them: for there∣by wee signifie that the defect is in the thing, which cannot be done, and not in the power of God. Now for a body to be at once in di∣vers and sundry places is impossible by the two latter sorts of impossible things; because it is contrary to the nature of a true body, and in∣cludes contradictions, as is proved clearely af∣terwards. Chap. 26.26.

[Answ. 5] Fifthly, if these kindes of impossibilities be excepted, wee may then say with the Angell, That with God nothing is impossible, Luke, 1.37. or with the Lord of the Angells in this verse, Though with men many things be impossible, yet with God all things are possible: for there is nothing that can be either spoken of, or imagined, which as not subject unto his power. For the better understanding and confirming hereof, ob∣serve that there are three causes onely, why some effect cannot be accomplished by some agent, none of which have place in God. The causes are these.

I. The first is, because there is no similitude betwixt the effect, and the agent, as there must needs be: but what is there that hath not some resemblance with God? If thou have a being, it is like to God in being, who is a most perfect being: and therefore every thing that either is, or may be, is subject to his power.

II. The next cause, why an agent cannot pro∣duce an effect, may be, because the effect is more excellent then that the agent can accom∣plish it: therefore corporall substances cannot beget spirituall, nor inferiour superiour. But there is nothing more excellent then God, who is ex∣cellencie it selfe.

III. The agent may want matter to worke vpon, and can neither provide it of himselfe, nor procure it from others. But this can never hin∣der God, who hath no need of matter, for if it please him to use it, he can create it of no∣thing. And therefore it is as cleere as the light, that all such things as in nature are, and are not contrary to the nature of God, are subject to his power.

Sixthly, unto the place wee answer, that [Answ. 6] CHRIST here sheweth, That it is as impossible for a rich man that is high minded, and trusteth in his riches, to enter into heaven, as for a Camell to passe through the eye of a needle: but it is possible with GOD to give rich men humble and lowly minds, and so make than fit for his Kingdome: and also to make the Ca∣mell lesse, and so draw him through the eye of a needle.

Seventhly, the Consequence of the argument [Answ. 7] is not good: they argue thus, to GOD nothing is impossible; and therefore he can make the bo∣dy of CHRIST to be in many places at once. Now wee know that A posse ad esse non valet consequentia. Such a thing may be; therefore such a thing shall bee; or, God can doe such a thing, therefore hee will doe such a thing, fol∣lowes not: neither is the question betweene us and the Papists concerning the power of God, what he can doe, but concerning his will, what he doth, or will doe.

Eightly, it is not proved out of this place, [Answ. 8] that God can or will draw the huge body of a Camell through a needle, the Beast remaining still of that bignesse: no more then it is possible for God, to bring a proud, rich, ar∣rogant man to Heaven, his affections not be∣ing altered: Now wee say, that both these are impossible unto God, not because he can∣not in his absolute power doe them, but be∣cause they are contrary to his will and ordinance: For the one is against the law of Justice, to bring a wicked man to Heaven; and the other against the Law of nature, to cause a great Camell to passe through a small needles eye.

Ninthly, the thing aymed at in the Ob∣jection [Answ. 9] wee say is impossible: It is im∣possible that God or his word should be false, now the word saith that the ••ody of Christ

shall remaine, and abide in heaven, untill the time of the restitution of all things, Acts 3.21. And therefore it is impossible that now his body should be on earth, ordinarily, and in divers pla∣ces at once, as they teach. But the impossibility, and absurdity of transubstantiation is sufficiently illustrated afterwards, Chap. 26.26.

If the Reader would see, how some things which wee have said are excepted against by Bellarmine, let him read Willets synops. pag. 609. and Scharp. de sacra Caena. Page 1463.