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. 31, 32, &c. [Vers. 31, 32, &c.] When the Sonne of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory. And before him shall be gathered all nations, and he shall separate them one from another, as a Shep∣heard separateth the sheepe from the Goates. And he shall set the sheepe on his right hand, and the goates on the left hand. Then shall the King say to them on his right hand, Come ye blessed of my Father: inherite yè the Kingdome prepared for you from the foundations of the world. For I was an hungred, and ye gave me meat: I thirsted and ye gave me drinke: I was a stranger, and ye lodged me. J was naked, and ye clothed me: I was sicke, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord when saw we thee an hungred, and fed thee? or a thirst, and gave thee drinke? And when saw we thee a stranger, and lodged thee, or naked and clo∣thed thee? Or when saw we thee sicke, or in pri∣son, and came unto thee? And the King shall an∣swer and say unto them, Verily I say unto you, in∣asmuch as ye have done it unto one of the least of these my brethren, ye have done it to me.

§. 1. When the Son of man shall come in his glory.] [Sect. 1]

What is the difference betweene the first and second comming of Christ, that it is said here, [Quest.] he shall come in glory?

First, his first comming was in the flesh, in a most [Answ. 1] abject, and lowly manner, Esa 53.2. but his second shall be glorious both in regard of body & soule.

Secondly, his first comming was in the forme of a Servant; Philip. 2.7. but his second as the [Answ. 2] Lord and Master of all men, Hebr. 1.2.

[Answ. 3] Thirdly, at his first comming he had but one fore-runner (Iohn Baptist) who preached and pro∣claimed his comming in a solitary place; but at his second he shall come with a shout, and shall descend from heaven with the voyce of an Archangell, and the Trumpet of God, 1. Thessal. 4.16. Psalm. 50.3.

[Answ. 4] Fourthly, in his first comming he was accom∣panied and followed onely with twelve men (his Apostles) who were of the meanest and lowest sort of people; but in his second comming he shall be accompanied with many millions, both of Angels (in this verse) and of Saints, Iude 14.

[Answ. 5] Fifthly, in his first comming, he walked upon the Earth after the manner of men; but in the se∣cond he shall be carried by a certaine cleare Cloud, Chap. 24.30.

[Answ. 6] Sixthly, at his first comming he raised only three to life, that we read of; but at his second he will raise all, Iohn 5.28.

[Sect. 2] §. 2. He shall separate them, as a Shepheard di∣videth his sheepe from the Goates.]

The Papists say, that those who are guilty of Originall sinne onely, shall not be punished with Hell fire, but (if they dyed before the committing of Actuall sinne, and without Baptisme) they shall be shut up in Limbo infantum, where they shall neither be sensible of paine nor pleasure. Against this Tenet we object this place, [Argum.] thus; Christ at the last day shall judge all the world, and all the men in the world, separating all Nations, ages, and sexes, into two parts, viz. the right hand, and the left; and therefore necessarily those who are pol∣luted onely with Originall sinne and not washed, with the blood of Christ, must be either sheepe or goates, placed either on the right hand, or on the left; but they are not sheepe▪ nor shall be placed at Christs right hand, for such shall possesse life eter∣nall (as is here plainly affirmed) yea the Papists say that those who are polluted with originall sinne, and not purged with the blood of Christ, shall ne∣ver enjoy the Kingdome of Heaven: And there∣fore such shall be set on Christs left hand amongst the goates. Now those who are placed on Christs left hand, are not onely called accursed (Goe yee cursed) but are also condemned unto eternall fire, which is a sensible punishment.

[Sect. 3] §. 3. And he shall set the sheepe on his right hand, and the goates on his left.]

For the understanding of this phrase of the right hand, and the left observe, that when three are go∣ing together, or sitting together, he that is in the midst is in the chiefe place, but he that standeth up∣on his right hand is in the second place; & he that standeth on his left hand is in the third place; and in this sense we are to understand these places; viz. Matthew 20.21. where the Mother of Zebedees Children desireth that one of her sonnes may sit at Christs right hand, and another at his left, where Christ is in the highest place, and he that sits on his right hand in the second place, and he that sits on the left in the third place. So here, He shall set the sheepe at his right hand, and the goates at his left, where Christ is in the highest place, and the Sheepe in the second, and the Goates in the third, and last.

§. 4. Come ye blessed of my Father, possesse the [Sect. 4] Kingdome prepared for you; for I was hungry, and ye fed me, thirsty and ye gave me drinke, sicke, and ye visited me, naked, and ye clothed me, a stranger, and ye to••ke me in.]

Why doth not the Iudge of all the World say, [Quest. 1] Inherit the Kingdome prepared for you, because you have worshipped and served God aright, or because you have beleeved on him aright, or be∣cause you have persevered in faith? but omitting these, onely reckons up the workes of mercy and charity? In a word why doth the Lord here rather recite these workes of charity, then others of piety, or constancy in Religion even to the death?

First, the Judge of all the World alleadgeth and [Answ. 1] mentioneth these workes, because they were noted, observed, and made manifest even to the goates, but the worship of God, Faith, and the true perse∣verance of the sheepe which consists in the integri∣ty of the heart is onely knowne unto God, and unknowne to the Goates. The workes of mercy are more conspicuous to the eyes of the world, then the workes of piety are; and therefore the Lord doth rather alleadge those then these.

Secondly, the Iudge of all the world doth rather [Answ. 2] mention these workes of mercy, because there is nothing more naturall unto men, then to doe good unto men, the companions of nature.

Thirdly, these workes of mercy are here menti∣oned, [Answ. 3] because true faith is wont, and ought to ex∣ercise it selfe by these principally towards her neighbour.

Fourthly, because the workes of mercy directly [Answ. 4] and evidently include love and charity, the Queen of all vertues.

Fifthly, because Christ hereby would excite and [Answ. 5] provoke all men unto these workes of mercy, seeing that they shall undoubtedly be rewarded with life everlasting, verses 34, 46.

Sixthly, the Iudge mentioneth the workes of [Answ. 6] mercy, that the mouthes of the wicked Goates may be stopped, and that it may evidently appeare how justly God denies mercy unto those who would shew none unto their brethren.

Seventhly, that he might intimate, that the estate [Answ. 7] of the godly is for the most part in this world full of calamity and misery; and this Christ admoni∣sheth them of, lest being terrified hereby they should faint and fall under their burthen. For it is the godly (for the most part) who are pinched and pained with hunger, and thirst, and persecution, and the like; and therefore our Saviour forewarnes them of this, and warnes them to looke for this, and lest they should hereby be too much discouraged, he gives them a double consolation, namely,

I. That this misery and affliction of theirs, is his, In as much as ye did it to them ye did it to me, and hence the Apostle St. Paul cals his sufferings, Christs sufferings, 2. Cor. 1. and this he learnt from Christ himselfe, who cryed unto him (when he was

going to afflict the members of Christ; Saul, Saul, why persecutest thou me? Acts. 9. And

II. That the afflictions and miseries of this life shall be rewarded with life eternall.

[Answ. 8] Eighthly, Carthusian (in hunc locum) saith, the Judge of all the world alleadgeth these workes of mercy oney, because the Scripture is most plen∣tifull and copious in the commanding, and com∣mending of these workes. And

[Answ. 9] Ninthly, the same Authour, in the same place, gives this excellent answer, that Christ mentioneth onely the workes of mercy to teach us, that our sal∣vation, and grace, and whatsoever good thing else is in us, proceeds from the mercy of God, depends upon the mercy of God, and is perfected by the mercy of God, Carthus. s. Pag. 204. a.

[Object. 1] Bellarmine produceth this place to prove the workes of charity and mercy, or almes deeds to be meritorious; Christ saith here, Receive the Kingdom prepared for you; for when I was hungry you fed me &c. Therefore Almes merit eternall life. Bellarm. de bon. operib. in particular lib. 3. Cap. 4.

[Answ. 1] First, this place proveth not that almes deeds merit heaven: but it rather sheweth, that Christ in mercy crowneth the charitable workes of his chil∣dren: heaven is given though not for their good workes, yet according to their good workes: And this Kingdome was prepared for them before the beginning of the world, yea before they had done any almes-deeds; therefore they could not merit that which was prepared for them, and given them, before they had done any good thing.

[Answ. 2] Secondly, there is no proportion betweene the Almes which we give unto the poore, and the glo∣rious, & heavenly reward which God gives unto us & therefore our almes-deeds cannot merit heaven.

[Quest. 2] Whether ought we to visite those who are sicke, that our Saviour reckoneth up this worke amongst the rest?

[Answ. 1] First, it is lawfull for Physitians to visite those who are sicke, it being their profession, and office to take care of such: And therefore they are blame worthy, who

I. Will visite onely great and rich men, and not poore; and come onely to faire buildings, not at all to poore Cottages. And

II. Who having skilfull Physitians neare them, will neither (when they are sicke) send for them, or unto them.

Secondly, it is lawfull for people to visite those who are sicke (if the sicknesse be not infectious) and is their duty so to doe; as appeares thus.

I. We must doe to others as we would have o∣thers doe unto us: now who would not be glad to be comforted, and visited by friends, when they are sicke? And therefore this is peoples duty one to∣wards another. And

II. To visite the sicke is a Christian worke and a worke best beseeming a Christian: and therefore no Christian should be a stranger unto it. And

III. Jt is a most equall and fitting thing to vi∣site the sicke: for who will hide his face from his owne flesh? Esa. 58.7. Now Christians are mem∣bers of one another: and therefore should not be strangers unto this duty. And

IV. To visite the sicke is commended in the Scripture, Iob. 2.11, 12, 13. yea lauded by Christ in this place, verse 36. And

V. This duty shall be rewarded, both on earth, Psal. 41.1. and in heaven, in this place. And therefore if people desire either the praise, or re∣ward of Christ; they must visite the sicke.

Thirdly, it is the Ministers duty to visite the sicke who are under his charge, if (as our Canon excepts) the sicknesse be not contagious; as ap∣peares thus.

I. They must take care for their whole flocke in generall, and for every member of their flocke in particular; and therefore they must not absent themselves from them in the time of their sick∣nesse, it being a fitting season to administer saving advice and counsell unto them. Reade Ezech 34.1.2, 3, 4.

II. People principally stand in need of conso∣lation and comfort when they are sicke; whence we see that Christ was cheered and refreshed in his agony by the company and consolation of Angels, Luke. 2••.43. And therefore Ministers must vi∣site their sheepe, when they lye on their sicke beds.

III. Those who are sicke are exhorted to desire the visitation of the Ministers, and the Ministers are commanded to visite those who are visited with the hand of sicknesse, Iames. 5.14. And therefore they neglect both their duties to God and man, if they be back-ward herein.

What are the fruits of hospitality, that our Sa∣viour [Quest. 3] reckons it up amongst the rest of the workes which shall be rewarded?

First, if the studious Reader would see this en∣larged [Answ.] and seven fruits of hospitality expressed: let him reade Stapleton, Antidot. animae. pag. 181. 182, 183. where he shall find something false, something fabulous, and something true.

Secondly, God is so well pleased with this duty [Answ. 2] of hospitality to the poore and to strangers, that he hath, and doth often incline the hearts and affecti∣ons of great personages to seeke the love and fami∣liarity of them who are given thereunto, although they be their inferiours, and of low place in re∣spect of the world: and by this occasion, those who descend from great houses, doe often match with those who are obscure: thus Raguel the Priest of Madian for his hospitality unto Moses, was (by the providence of God) rewarded with this, That that great and incomparable Prophet became his sonne in Law, Exod. 2.

Thirdly, God is so delighted with this duty [Answ. 3] of hospitality, that he hath made the wives (of the lovers thereof) fruitfull; which were barren be∣fore, and without children; and by this meanes hath delivered them from that reproach which was counted great in old time; as is cleare from the Shunamite, 2 King. 4 for whom the-Prophet of God obtained a sonne, because she or∣dinarily received him with joy into her house.

Fourthly, some for hospitality haue had their [Answ. 4] dayes prolonged by God; as we may see in Rahab Iosh. 2, And

Fifthly, it is of such force, that by meanes of it corporall diseases have bene cured in the houses of them, who have kindly entertained the servants of God even by the servants of God themselves: as

we may see from Acts. 18.

Sixthly, for this duty of hospitality, God hath [Answ. 6] multiplied the store of the hospitable; as is cleare from 1 King. 17. where the widdow was rewar∣ded (for her entertainment to the Prophet) with a multiplication, and miraculous augmentation of her oyle and meale.

Seventhly, it is of such vertue, that it is often∣times [Answ. 7] an occasion to many that be ignorant, to come to the knowledge of God, and of their salva∣tion; as Zacheus did, who having received beyond his expectation JESVS CHRIST in to his house, and entertaining him as kindly as possibly he might; heares that which was as marrow to his bones, viz, This day salvation is come unto thine house.

[Answ. 8] Eightly, some being given unto hospitality, have (instead of men) entertained and received Angels into their houses yea God himselfe, that is, the second person in the B. Trinity: as we see truely in Abraham, who received Christ and two Angels into his house, Gen. 18. and in Lot, Gen. 19. and Hebrew. 13.2.

[Object. 2] The Papists object this place for justification by workes, arguing thus; We are judged according to our workes, therefore wee also are justified by them.

[Answ.] The last judgement is not the justifying of a man, but a declaration of that justification which we had before obtained: therefore the last judge∣ment must be pronounced, and taken, not from the cause of justification, but from the effects and signes thereof. Perkins

[Object. 3] From hence the Papists would also prove if they could, that our good workes are the meritorious causes of life everlasting: because good workes here are rendred as the cause, why eternall life is rendred. Their argument is this, That is the meri∣torious cause of the Kingdome, for which the King∣dome is adjudged and given to the sheepe. But for these workes of mercy and charity, the Kingdome is adjudged and given to the sheepe. Therefore these workes are the meritorious cause of this King∣dome. The Minor proposition they confirme thus; The Judge here saith, inherit the Kingdome, for I was hungry, and ye gave me meat: For that is, be∣cause ye fed me; for the causuall particle Enim, For, doth expresse the true cause of the inheri∣ting of this Kingdome. Canisius Catech. &. Rhemist.

First, some say that good workes are the effici∣ent [Answ. 1] cause of the Kingdome, but yet [Non per mo∣dum meriti, sed per modum viae & medii] not by way of merit, but of meanes; because (as followes in the next Answer) they are the way and meanes unto this Kingdome.

[Answ. 2] Secondly, good workes are alleadged not as the meritorious cause or reason of life, but as the way and order thereunto. Habet vitam eternam fides &c. Faith hath life eternall, as a good foundation, and good workes also, whereby a righteous man is proved in word and deed. Ambros. officior. lib. 2. Cap. 2. Good workes then are recompensed as testimonies and proofes of our faith or as signes shewing the sincerity of our faith, and not allead∣ged as the meritorious cause of life eternall. And this is evident from the very text. For

I. CHRIST saith, Inherite the Kingdome, or take and enjoy the Kingdome as an inheritance; now an inheritance is not of merit. Againe he saith, which was prepared for you from the begin∣ning of the world; That is, before ye were, and before yee had either done good or evill; and there∣fore it was prepared, and is imparted freely.

II. The elect and faithfull themselves doe plain∣ly deny all merit, in these words, Lord when saw we thee hungry, or naked &c. As if they would say, it is nothing which we have done neither of such worth that thou O Lord should thus accept it as done unto thee, or thus infinitely reward it, Scultet. Idea conc. Pag. 646.

Thirdly, there is but one worke onely, which [Answ. 3] is meritorious of eternall life, and that is, the merit of the Sonne of God.

Fourthly, the Assumption is false; for not for [Answ. 4] the workes of the sheepe, but for the blessing of the Father, whereby he hath blessed the sheepe, with all spirituall blessings in CHRIST; that is, by and for that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) alsufficient, and superabundant satisfaction and merite of Christ, is the Kingdome ot heaven adjudged and given unto them.

Fifthly, unto the causall particle enim, For we [Answ. 5] answer, that it signifies indeed a cause, but not the meritorious cause of the Kingdome, but a declara∣tive cause of the just sentence pronounced by the Judge; that is, that his adjudging and giving of life eternall vnto the sheepe on his right hand, was a just and righteous sentence, because by their workes they had truely declared and shewed forth that they were Christs sheepe, that is, faithfull and beleevers. If the studious Reader would see this Answer (concerning Enim) learnedly enlarged, and fully prosecuted, Let him reade Bp. Daven. de just. actual. Cap. 32. pag. 411. obj. 9. and Pa∣reus. s. Page 848. b. and Amestus Bel. enerv. tom. 4. p. 207.

Against our last words of our former Answer [Object. 5] they object againe, The Judge doth not say inhe∣rite the Kingdome, because you are faithfull, or be∣cause you beleeved, but, because you fed me, and cloathed me, and the like. And therefore For doth denote the meritorious cause, and not a declarative cause onely of the justice and equity of the sen∣tence.

First, as the Iudge doth not say, inherite the [Answ. 1] Kingdome because ye are faithfull, so neither doth he say, (as they say) because ye have merited and deserved it:

Secondly, the Reason why our Saviour doth [Answ. 2] mention their workes, rather then their faith, we shewed before quest. 1. of this §.