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. 25 29.] VERS 25.26. Woe unto you Scribes, and Pharisees, hypocrites; for ye make cleane the out∣side of the cup and platter, but within they are full of extortion an•• excesse. Thou blind Pharisee cleanse first that which is within the cup and platter, that the outside of them may be cleane also.

[Object.] It may here be objected, CHRIST is the pro∣mised seed (Gen. 22.18.) in whom all the na∣tions of the earth are blessed (Galath. 3.16.) who was not sent to condemne the world, but to save it: (Iohn. 3.17. and 12.47. ••cts. 3.26.) and will he twit, and reproach, and disgrace with reproachfull termes and names any. Yea although they were sinners, yet he is mercifull, and meeke, of whom it was foretold. That he should be like a Lambe dumbe before the shearer, not opening his mouth against his persecuters: and we are comman∣ded by him to learne of him to be lowly, and meeke, Matth. 11.28. And therefore how doth he now upbraid so tartly the Scribes and Pharisees?

[Answ.] CHRIST doth not calumniate or reproach them out of hatred, as they doe him (Iohn. 7.20. and 8.52.) but out of love. Indeed we read that he called Herod Foxe, and the Pharis••es, fooles, and blind guides▪ verse. 16. and blind Pharisees▪ verse 25. and painted sepulchers. verse. 27. and hypo∣crites, or dissemblers, and counterfeits, in many verses of this Chapter. but these were onely re∣prehensions and comminations because they slighted and abused the Gospell. Hence then we may learne.

[Obser.] That the true Ministers of God are sharpe and tart in reproving the contempt of the Gospell: when they see the word (which is the mighty power of God unto salvation) despised, and scorned, then they stretch forth their voyces like a Trumpet, Esa. 58. and become Boanerges Sonnes of Thunder. Moses was the meekest man in the world, and yet he brake the two Tables for anger, when he saw the Idolatry, and wickednesse of the people, Exod. 32. and afterwards was very angry with Korah and his company, Numb. 16.15. CHRIST was meeknesse it selfe, and yet hee was angry when the Gospell was despised, and the Messiah, the true Corner stone rejected, Marke 3.5. and denounceth many woes against such Contemners, verse 13, 14, 15, 16, 25, 27, 29. of this Chapter. Paul, when the Gospell and word of God was slighted and spurned at, separates the Apostles, and departs, and shakes off the dust of his feet, Acts, 19.9.

Why must the true Ministers of the word be so [Quest. 1] sharpe and severe in reproving the contempt and contemners of the Gospell?

First, because the Gospell is a great grace (Read [Answ. 1] Rom. 15.29. and 1.11. and 1 Thes. 1.5.) and therefore it is a great ingratitude to slight or re∣ject it, Ierem. 51.9. Luke, 19.42. Math. 23.37.

Secondly, because the contempt of the Gospell, [Answ. 2] is the contempt of God: hence CHRIST saith, they have not despised you but me.

Thirdly, because the contempt of the Gospell is [Answ. 3] scandalous to those who are without, and makes it evill spoken of. And therefore there is great reason that the Ministers of the word should be sharpe in their reproofes of the contempt of the Gospell, and that, both

I. In regard of the contemners, whose punish∣ment shall be intolerable if they repent not. And also

II. In regard of God, who is despised, when his word is disrespected. And likewise

III. In regard of the Gospell, which becomes odious unto those who enjoy it not, when it is slighted and contemned of those who possesse it.

What is here required of those people or per∣sons [Quest. 2] who enjoy the word?

First, it is required, that they endure patiently [Answ. 1] the word of reproofe; and not wonder when the contempt of Religion is severely, and tartly repre∣hended: as wicked children are to be whipped, and franticke men must be scourged, and those who are lethargicall, must be pinched, and with a loud voyce called upon: so those who doe enjoy the word, or have long enjoyed it, and doe not re∣gard it, are sharpely to be rebuked. And

Secondly, it is required of them, to take heed [Answ. 2] that they doe not provoke CHRIST by the con∣tempt of his word or Gospell. If men be offended with us, men may mediate for us; yea although our sinnes should depresse us, and Sathan provoke us, and the Law condemne us, and the Lord be an∣gry with us, yet CHRIST could reconcile us, and would if we prize as we ought the word of recon∣ciliation, Rom. 8.25. &c. and 2 Cor. 5.19, 20. But if CHRIST be angry with us, who shall me∣diate or intercede for us. If he shut the gates a∣gainst us (Matth. 25.22.) and will not owne us: (Matth. 7.) what will become of us? how miserable will our estate and condition be? And therefore if we desire that CHRIST may be our friend, and we Gods favorites, we must not con∣temne and reject, but respect, value, and obey the Preaching of the Gospell.

Our Saviour having reproved the hypocrisie of the Scribes and Pharisees, who made cleane onely the out side of the cup and platter verse 25; doth now exhort them to cleanse also, yea first, the in∣side of them. The word here used is worth obser∣ving, namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to purge in the Physitians sense, as followes by and by.

The care of the Pharisees being onely to keepe the outward man free from the corruptions of the world, and not the inward pure in the sight of God

are reproved here for it by our Saviour, and advi∣sed by him unto the contrary: for this 26 verse containes the counsell of CHRIST, concerning the purging of the inward man of the heart: where although the proposition seeme to be single, yet it is indeed double; for our Saviour grants the Thesis, that he may remove the Hypothesis.

The Thesis is purge; The Hypothesis is, not the outward man onely but the inward also, and prin∣cipally; but I conjoyne them together.

[Quest. 2] What is meant by this word Purge? Purge first the inside of the Cup.

[Answ. 1] First, sometimes it is taken for sweeping, some∣times for brushing, sometimes for wiping, some∣times for washing, and the like.

[Answ. 2] Secondly, but it seemes to have a greater Em∣phasis, and to signifie something more then all these: And therefore because Physitians who are next unto Divines [I say next, because Theolo∣gues are conversant about the soule, Physitians a∣bout the body, and Lawyers about the estate; and in that regard the Divine is first, the Physitian se∣cond, and the Lawyer third; for as the body is more worth then the estate, so the soule is more worth then the body] use this word in their Art much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Purge, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Purgation, or purging Potion: and because CHRIST professed himselfe to be a Physitian; and also because the Prophets under the names of diseases and sicknesses did fore-tell of the curing of our sinnes; we will take the word here in the Physitians sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Purge, that is, take a purgation, and purgative potion.

[Quest. 4] How many things are observable in Purging?

[Answ.] Two, namely,

First, the medicine purging: wherein two things are considerable; to wit,

I. What this purgation is?

II. How it comes to be purgative? or whence it is, that so small a potion taken into the stomach, or ventricle, worketh so much, and produceth such effects? namely

First, by its heate.

Secondly, by its attraction.

Thirdly, by its displicencie.

Fourthly, by its contrariety of nature.

Secondly, in purging we must observe also the manner of the receiving of the purgation.

Now here three things are worth our considera∣tion; viz

I. What is to be purged out: viz.

First, Plethora, the superfluity of good blood.

Secondly, Pinguedo, fatnesse, and windy hu∣mours. And

Thirdly, Cacochymia, evill, and obnoxionus humours.

II. When we must Purge: namely,

First, in respect of the yeare, we must purge in the spring.

Secondly, in respect of the disease, we must purge before the malady be come to its height.

Thirdly, in respect of our age, we must purge in our youth.

III. How long must we purge: to wit,

First, untill we have purged the evill humour out of the body. And

Secondly, untill we have purged it wholy out of the body. Now of all these particularly, and in their order.

First, we must consider Medicamentum pur∣gans, the purgation, or purging potion: wherein we have two things to enquire after, namely

First, Quid? What this purgation is, [Quest. 5]

I. Some say, that it is the crosse, and affliction; [Answ. 1] others that it is spirituall conflicts, and tentation, others that it is the compunction, and contrition of the heart; and some that it is the holy Spirit.

II. The holy Ghost may indeed be said to be [Answ. 2] this purgation (whereby sinne is cast out of the soule) by a generall Metonymie of the cause for the effect, otherwise not.

III. CHRIST indeed is the Phisitian of the [Answ. 3] soule (Matth. 9.11.) and the blessed Spirit is the Apothecary, or the hand that reacheth forth Christ unto us, or (more truely) both: and the purgation it selfe, is neither affliction it selfe, nor tentation it selfe, nor any externall or outward things; but the internall motions of the holy Spi∣rit in our hearts. For as the substance of the pur∣gation purgeth not, but the vapours, fumes, and spirits which arise from thence; so it is neither temptation it selfe, nor affliction it selfe that pur∣geth from sinne (for then all that are tempted or afflicted should be pure from all pollution, which experience proves false) but it is the holy Ghost that workes in, and by these. And therefore if we desire to be washed, and purged from sinne and un∣cleannesse, we must pray unto CHRIST the Physitian of our soules, that he would be pleased to cleanse us by his holy Spirit.

Secondly, let us now consider, Quomodo ca∣tharticum? [Quest. 6] how the purging potion becomes pur∣gative? or whence it is, that so small a draught, should send forth so much into the draught?

I. Calore, the purgation purgeth by his heat [Answ. 1] and warmth: for both Galen, and divers other Physitians say, Omne medicamentum purgans est calidum: That all purgatives are hot; and if a potion were compounded of all colde things it would never purge.

Hence then we may learne: [Obser.] That sinne cannot be purged out of the soule, without the warmth and fire of zeale, Read. Luke. 3.16. and 12.49. and Marke. 9.49. and Rom. 12.16. and 2 Cor. 11.29. And therefore let us labour that we may be zealous in our Love unto God, and whatsoever is good, and in our hatred unto sinne. Here ob∣serve; Sathan knowing the power and might of true zeale, and how it is able to cast downe all his strong holds, and cast him out of our soules; doth therefore endeavour to defame and scandalize true zeale, and that either

First, Taedio by wearisomenesse, and irkesome∣nesse; it is wonderfull to see in a Christian common∣wealth, how little the zeale of Religion is prized, and how much it is slighted, and scorned: which certainly is the worke of the devill himselfe, who is an enemy to man, and whatsoever is truely and spiritually good for man. And there∣fore we must follow hard after holinesse, without which we cannot be saved 1 Hebr. 12.14. remem∣bring that zeale is the fiery Chariot of Elias

whereby we are carried or transported, up unto heaven 2 King. 2.11. And those who are luke∣warme shall be spewed out of Gods mouth, Revel. 3.16. God commanded that the fire which was upon the Altar should never goe out, Levit. 6.12. thereby to teach us, that the fire of zeale should alwayes burne in the Altar of our hearts, and never be extinguished: without fire the sacri∣fice could not be consumed; and without the fire of zeale, the sacrifice of sinne cannot be de∣stroyed.

Secondly, the devill doth endeavour to defame, or hinder true zeale, Odio, by hatred; and that two manner of wayes; namely

I. Defamando, by defaming those who are zea∣lous, by a pretence or intimation of hypocrisie: Here

First, those who are thus judged and censured, must (with St. Paul) learne not to set by mans judgement, but labour to approve themselves unto God, by whom they must be judged at the last. And

Secondly, of those who judge and condemne the generation of the just, we demand, why they judge those things which they know not? For

I. Charity forbids this, because that covers a multitude of sinnes, which are seene, and not dis∣covers those which are hid, Prov. 10.12. and 1 Peter. 4.8. And

II. What doe they see who thus censure, and judge? Onely good workes, and holy actions, and an unblameable outward life, and conversation; and therefore they should judge the intention by the worke. Jndeed the Lord judgeth the action by the intention, but this is his prerogative, be∣cause he is the searcher of the heart, and the trier of the reines: but man knowes not the intention of the heart (for who knowes what is in man, but the heart within?) and therefore he must judge the tree by his fruit, Matth. 7.20. and not cen∣sure and condemne to the fire the tree as bad, when the fruit is good, Rom. 14.4. and 1 Co∣rinth. 4.5.

II. Sathan labours to make zeale odious, Adul∣terando, by adulteration of it; he is Gods ape, and can transforme himselfe into an Angell of light, and make many hypocrites, yea heretickes to seeme outwardly zealous, that so zeale may be had in disgrace: The old Pharisees (as may be seene in this Chapter) seemed very zealous, and the new Pharisees (the Papists) seeme so also in many things, and divers at this present seeme outwardly zealous, onely out of hypocrisie. But shall wee condemne zeale therefore in the Abstract? What if some of the Citizens of LONDON or YORKE were covetous, or usurers, or oppressors, or the like; were it therefore a wicked thing to be a Citi∣zen? Suppose that some Lawyers were haters of peace, and stirrers up of strife, and no better then pick-purses; shall we therefore conclude that the Law is evill? Jf the hands of Judges and Magi∣strates should be full of bribes, and their hearts of covetousnesse; shall we therefore say, that Iudge∣ment is evill? It is necessary that there should be evill men, that the good may be discerned and knowne: zeale in it selfe is good, though it be abu∣sed by many; and therefore we must take away the abuse, but retaine zeale still.

II. Attractione, the purgation becomes to be [Answ. 2] purgative by attraction; for. Omne purgans at∣trahit, every thing that purgeth, hath an attrac∣tive faculty in it. The humour which is disper∣sed, and seated, in the more ignoble parts of the body, is by the purgation brought into the ven∣tricle (which is the onely vessell ordained for the receiving of the purgative potion) now the ven∣tricle being overcharged with the weight of the humour, by an avoiding, or ejecting faculty, doth expell it, and cast it forth. Thus sinne having long bene in the habit of the life, and long lur∣ked within, in the hidden man of the heart, is not Purged out, untill it be first attracted, and brought into the Conscience. Whence we may learne, That sinne is purged out by the Conscience; that [Obser. 2] is, when our consciences accuse us of sinne, or the eyes of our conscience being opened, we see sinne, and seeing of it hate it, with a perfect hatred; then, and never till then, we strive truely to purge it out. Read, Rom. 2.15. and 2 Cor. 1.12. and Hebr. 10.22. and Psal. 139.21. And therefore let us principally take heed of cauterized consciences. 1 Tim. 4.2. For so long as we have no conscience of sinne, so long sinne is not purged out. So long as Ioshua had the mouth of the Cave stopped with a great stone, so long he was sure that his enemies, the Kings were there; & so long as a stony heart, stoppe the mouth of conscience, so long the devill knowes, that sinne is there. Wherefore let us ar∣raigne all our sinnes, and summon them to the barre, in the Court of conscience, remembring that if the conscience be wrought to a sight of sinne, and a true hatred thereof, then they shall be pardoned, and purged out.

III. Displicentiá, the purgative potion pur∣geth [Answ. 3] by reason of its displicency, and dislike; For. Omne medicamentum purgans est nauseae provo∣cativum, every purging thing is loathsome to the Ventricle; and that either

First, because they are bitter, and of a harsh and unpleasant tast; as Aloes, and Coloquintida. Or else

Secondly, because they are irkesome, and loath∣some to the Ventricle as all purgatives are (that I know of) except Aloes. Thus sinne is cast out by [Obser. 3] repentance which is displeasing, and offensive to our nature. That Repentance is offensive to nature appeares thus; viz

I. Jt is bitter: we naturally call the word of God a hard saying, Iohn. 6.60. and frequently cry out, that the old way of sinne is better, then the new way of repentance and true obedience, Luke. 5.39. And

II. Repentance is greevous and irkesome unto us; we are ashamed by repentance, to condemne our former lives; and such is the corruption of nature, that we had rather continue in our wicked wayes, then by repentance confesse, that hitherto we have erred from the right way. Repugnat poe∣nitentiae natura & verecundia; Natura, quia omnes sub peccato: Verecundia, quia erubescit quisque culpam confiteri, August. Epist. 3. ad Simpl, that is, Both nature and shame are oppo∣site

unto repentance; Nature, because all natu∣rally are in sinne: and shame, because all naturally are ashamed to confesse their sinnes. And this is the reason, why so few are converted, and turned unto God; namely, either

First, because idly they spare themselves, and will not take paines to examine their wayes, or sinnes: as many doe, who forbeare this labour because it is no better a worke then raking in a stinking Ditch, and because it would make them out of love with themselves. Or

Secondly, because they are ashamed to confesse and acknowledge their sinnes and errours, Iohn 9.40. Now we must remember here these foure things, namely.

I. That if we do not judge and condemne our selves here, God will judge, and condemne us hereafter: And therefore it is better to examine our wayes our selves, and to labour to find out our iniquities, while we have leave and space of repentance, then to leave them to be enquired, and sought out by an all-seeing God, when we shall not obtaine one drop or dramme of mercy, though wee seeke it with teares. And

II. We must remember, that it is worse to cover then to discover our sinnes, worse to con∣ceale, then to reveal our iniquities, worse to excuse then to accuse our selves, worse to hide then to confesse our faults: For

First, he that hides his sinne shall not prosper, but he that confesseth shall find mercy, and favour. And

Secondly, he that hideth his sinne disho∣nours his GOD (1 Iohn 1.9.) but he that confesseth honoureth his Maker: Whence Joshua said to Achan, confesse thy sinnes and give glory to GOD, Ioshua, 7. And

Thirdly, he that hides his sinne shewes evi∣dency, that he preferres either the love of his sinne, or his estimation and credit, before the glory of God, and the good of his owne soule; but he that confesseth his sinnes ingenuously unto God shewes plainly, that he preferres the Glory of his GOD, and the good of his soule before the shame and disgrace of the World, or his owne credit. And

III. We must remember, that Repentance is rightly called, Poenitentia nunquam poeni∣tenda, Repentance never to be repented of, 2. Corinth. 7.10. For he who labours truly to find out his sinnes; will never repent him of that labour: he that is truly sorrowfull for those sinnes which he finds out, will never repent him of that his sorrow: he that truly confesseth those sinnes unto GOD which he sorrowes for, will never repent him of that his confession: he that labours to hate all those sinnes which he hath confessed himselfe guil∣ty of, will never repent him of that ha∣tred: he that purposeth to leave all sinnes which he doth or should hate, will never repent him of that purpose, he that promi∣seth unto GOD to serve him for the time to come in righteousnesse and true holinesse, will never repent him of that promise: in a word, he that turneth from sinne and whatsoever is evill, and turneth unto God and whatsoever is good, will never repent him of this his repen∣tance and conversion. But on the other side, he who neglects to find out his sinnes, and to sor∣row for his sinnes, and to confesse his sinnes, and to hate his sinnes, and neither purposeth to leave his sinnes, nor promiseth to serve God, but continues in sinne and disobedience against him, will certainly repent him (when it is too late) of this his great ne∣glect.

IV. We must remember the reward which is promised unto us, and prepared for us, if we truly repent, notwithstanding the bit∣ternesse, and irkesomnesse thereof unto na∣ture, and flesh and bloud▪ Now this reward is ei∣ther

First, spirituall; namely, peace of Conscience, and joy of the holy Ghost. as Iohn 16.33. Philip. 4.7. Or

Secondly, eternall; to wit, everlasting life, and perfect liberty, and eternall glory, Rom. 8.18. Now of this reward we have spoken amply before, viz. Chapter 5.48. and 6.33. and 19.29. [Answ. 4]

IV. Purgations: become purgative Contra∣rietate by a certaine contrariety that is in them; For Omne catharticum est natura contrarium, every thing that purgeth is contrary to the na∣ture of the Ventricle, which receiveth the Potion. And the reason hereof is, Ʋt agat in naturam, et non patiatur ab ea; that so the purgation may worke upon nature, and not be wrought upon by nature; and (according to the Physitians) this is the difference betweene meat and medicine viz.

First, Alimentum, Food received into the sto∣mach, is there Passive, nature working upon it, and disgesting and concocting it, and di∣spersing the nourishment and moisture there∣of into the severall parts of the body. But

Secondly, Medicamentum, Physicke recei∣ved into the Ventricle, is there active, working upon nature, and ejecting and sending forth what it meets withall. Hence observe

That there is a contrariety and strife betweene [Obser.] the flesh and the Spirit; Or, he who desires that sinne may be purged out, must expect conflicts within himselfe. Read Rom. 8.6, 7, 12. and 1 Co∣rinthians 2.14. Rom. 7.23. Galath. 5.17. J en∣large not this, because we have spoken something of this spirituall strife before, Chap. 19.28. qu. 12. Answ. 1.

V. J might adde, that potions become purga∣tive, Modo operandi, by the manner of their working; for a purgation performes a double worke; namely,

First, it attracts and drawes all the humours that are to be purged out into the Ventricle. And so repentance brings all our sinnes into the con∣science. Then

Secondly, the purgation provokes and irritates the expulsive faculty of the Ventricle, to expell [Answ. 5] and cast out all those obnoxious and hurtfull hu∣mours. So repentance having once brought our sinnes into the Conscience, doth further excite us to purge them out, and to discharge the consci∣ence of them, which is overcharged with them. And thus much may suffice for the first part, namely, Medicamentum purgans, the Potion which purgeth.

Secondly, the next part is, Modus accipiendi, the manner of the receiving of this pur∣gation; wherein we have three things to consider of; to wit,

[Quest. 7] First, Quid purgandum, What is to be purged out?

[Answ. 1] I. Plethora, an over-plus of good bloud; or an abundance or fulnesse of good humours in the body; this the Physitians call, A furnisht man, or Athletarum habitus: but iste habitus pericu∣losissimus (Hippocr. et Galen.) It is dangerous for a man so exceedingly to abound with good bloud or humours, for Omne nimium vertitur in vitium, the over-plus of good humours will turne into bad, and upon the lest distemper or dis∣order such a mans health is much indangered. This Plethora is Divitiae, Riches, to teach us:

[Obser. 5] That Divitiarum Plethora, an abundance of riches is very dangerous, a man thereby having fuell for every hellish fire: that is, if a man be rich, he hath a ready supply for the satisfying of every ungodly lust. If a rich man be tempted unto pride in apparell, his money will procure him most rich roabes, if unto drunkennesse or gluttony, his money will buy him the most delicious meate and drinke that is to be had; if unto revenge, for his money he may have instruments of cruelty, or suborne perjurers, or avenge himselfe by suits: if the rich man desire to know any secrets, he hath a golden key which will open any locke, and make a silent man speake: if he be tempted to unclean∣nesse, his riches perswade him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Argenteis telis pugnare, to fight with gol∣den weapons and he shall overcome, because Pecu∣niae obediunt omnia, Golden Bullets will scale the strongest Fort. Now by these and the like ani∣madversions, we may easily see, how dangerous abundance of riches is unto us: if any would see it proved from Scripture, let him read these places, Matth. 13.22. and 1 Timoth. 6.9. Genes. 19.32. Iohn 2.10. and Prov. 30.9.10, 15. and 27.20. But we have spoken largely of this before. Chap. 6.14.

[Answ. 2] II. Obaesitas, fatnesse and grossenesse is to be purged out: or, Obaesitas is a phlegmaticall, and windy repletion, which makes the body thicke and fat: and such an one the Physitian cals A grosse or growne man. This Obesitas, is Ventosi∣tas honoris, the windinesse of honour; to teach us:

[Obser. 6] That ambition and a desire of honour is to be purged out, and avoided: because Honores mutant mores, honours change manners; and therefore the Prophet rightly cals it Locus lubricus, a slip∣pery place, Psalm. 73.17. Ʋt fumus petit coelum sed perit in aere. As the smoake ascends, and tends upwards, as though it would top the Clouds, and clime the Heavens, but perisheth in the Ayre, and vanisheth and commeth to nothing: so the ambi∣tious man strives to aspire higher and higher, but at last with proud Lucifer is cast downe into Hell.

Is not honour good? and if so, why then is it to [Quest. 8] be purged out?

First, honour in it selfe (when it is conferred up∣on [Answ. 1] a man by God, or by man for some worthi∣nesse, or good deserts) is good; but ambition, and an ambitious desire of honour is not good. [Answ. 2]

Secondly, J say not that honour is to be purged out, but ambition, and the ambitious desire of ho∣nour. Yet

Thirdly, honour, preferment, and high places, [Answ. 3] are dangerous baits and snares; and therefore not to be desired, but as perillous, moderately and wa∣rily to be borne: that is, if honour be conferred upon any, they must be carefull to behave them∣selves humbly and lowlily, lest they be infected with the vices which attend upon those who are in honour. Now those who are in honour, are in a dangerous estate, in a threefold regard, viz.

I. Facilitate peccandi, in regard of their pron∣nesse unto sinne: for such know that they are potent, and can defend themselves, and like Lycur∣gus his great Flies, breake through the Law, and escape from it: as the Tribe of Dan did, Iudg. 18.25.

II. Difficultate reprehendendi, in regard of the difficulty of reprehension; for few dare reprove great men, and few great men will suffer them∣selves to be reproved, or care for those who repre∣hend them. Read 1 King. 22.27. Amos 7.12.

III. Difficultate poenitendi, in regard of the difficulty of repentance, for as great men are prone to sinne, and unwilling to be reproved for their sinnes, so they are hardly drawne to repen∣tance though they be reproved. Peccavit David sic Reges solent; Paenituit David, sic Reges non solent, August. Lib. 1. de Dav. David sinned, so most great men doe; David repented him of his sinne, and endured the word of reproofe patiently, and so few great men doe.

III. Cacochymia, all ill juyce, and obnoxious [Answ. 3] humours are to be purged out; and so the pollu∣tion and seeds of sinne are to be evacuated, and purged out of the heart by repentance. Read Luke 3.3.8. Acts 2.28. and 3.19. J enlarge not this because we have handled it before, Chap. 3.2.

And thus we have heard, Quid purgandum? what is to be purged out?

Secondly, Quando, when are these things to be [Quest. 10] purged out?

I. Vere, in the Spring; Quia tum rore caeli et [Answ. 1] calore solis liquescunt humores, et fluunt; Because then by reason of the dew of Heaven, and the heat of the Sunne, the humours in the body become more thinne, moist, and tender. And so the dew and heat of the Spirit mollifies our hearts. Hence observe.

That the best time to purge our sinne, is when our hearts are mollified, and softned by

the motions and operations of the holy Spirit. Here observe three things; viz.

First, our hearts naturally are stony, and stones we know will receive no stampe nor impression; But

Secondly, God powres water upon our hard hearts and then they begin to grow soft: Read Esa 44.3. Ioel, 2.28. Iohn, 7.37. Ezech. 36.25, 26. for these places both prove and explaine the point. And

Thirdly, when our hearts are thus mollified by the worke of the holy Ghost, then is the fittest time for us to labour, to cast out sinne.

[Quest. 10] What is here required of us?

[Answ. 1] I. We must remember, and acknowledge, that it is not in our power to repent when we will, we being like metall hard, and molten; that is, hard by nature, and molten by grace: and therefore un∣till God melt and soften us by his Spirit, and grace, we cannot repent.

[Answ. 2] II. We must watch for the motions, and opera∣tions of the Spirit in our hearts, as the diseased people waited (for the Angels troubling of the water) at the poole of Bethesda. For the Lake is the conscience, the Angel is the holy Ghost, the sicke and diseased, are sinners: and the sicke were not cu∣red, except they presently stepped in, so except, when the Spirit toucheth and woundeth the con∣science, we bring our sinnes into our consciences, we cannot be healed. And this is the cause, why

First, many goe unto perdition; because they will not acknowledge the time of their visitation, Luke 19.44. And

Secondly, why their damnation is just; because they will not heare the Lords call: As those who are in prison should wait for the opening of the Prison doore, so we (who by nature are the cap∣tives of Sathan) should wait, when the Lord o∣pens the prison doores, and cals us forth, for other∣wise we shall be left without excuse, Prov. 1.24, 26. &c. Amos 8.12.

[Answ. 3] III. We must therefore run when God cals upon us, and lay hold upon all offers of mercy, which God, makes unto us. Fronte capillata, post est occasio calva; that is,

Before occasion hath much haire, But she he hind is wholy bare.

When occasion presents her selfe unto us, wee should lay hold upon her, because if she turne her backe upon us we cannot then hold her though we would. The Grecians observed a true diffe∣rence betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Occasion, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Time, to wit, that every 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Occasion, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Time; but not contrarily, that every Time was an Occa∣sion; and therefore we must strike while the iron is hote; and worke while the waxe is warme and soft; we must convey our selves from the Jlands of sinne before the ycy hardnesse of our hearts be againe congealed; we must neither delay the time, nor delude our selves, nor despise the Spirit, nor destroy our owne soules through a slothfull lingering: but labour that all the sparkes of the Spirit may be kindled into a flame, and all the conditions of mercy willingly accepted, and yeelded unto.

Viribus constantibus, we must purge while [Answ. 2] we have strength of nature; or, before our sicknesse comes to his height and strength, lest the strength of the Ventricle be so decayed, that it is not able to doe his office; or lest if the Ventricle be sicke it vomit up the purgation. Thus we must strive to bring our sinnes into our Consciences, and then to purge them out, be∣fore we be hardned through a habite, and custome of sinne. Or

We must repent us of our sinnes, before our [Obser. 8] sinnes have increased to too great a heape. Profi∣table is the advice of the Physitians here;

Principiis obsta, serò medicina paratur,* 1.1 Cum mala per longas convaluêre moras:

That is,

If Physicke bee neglected long, Our paines and griefe must needs be strong. Therefore at first withstand that ill. Which daily groweth worser still.

We must give no way to the water course, but stop the breach at the first, withstand the least and smallest beginnings of sinne. We are wont to say of our sinnes, as Lot did of Zoar, These are little ones, and little regard or care is to be had of them: At ne despicias quia parva, sed time quia plura (August. de 10. chordis) We must not despise them because they are small, but feare them because they are many. Many drops may hollow a stone, and sinke a Ship; yea drowne the World, many Bees may kill a Beare, and wormes may destroy Antiochus, and Lice Herod: and therefore we must slight no sinnes because they are petty ones in our eyes, but remember that there is nothing so little that shall goe for naught. We thinke the neglect of preaching, and pu∣blike Prayers, and the prophanation of the Lords day, and petty oathes, to be small sinnes, not worth the speaking of, thus heaping (as the Pro∣verbe is) Athos upon Aetna so long, till the stomach being debilitated vomite up all good meanes. If David had (with Iob) made a co∣venant with his eyes, he had not fallen. If Peter had marked the first crowing of the Cocke, he had not sworne; and if Esau had sought for mercy in time with teares, he had not beene rejected, Hebr. 12.17.

III. Aetate juvenili, we must purge when [Answ. 3] we are young, Quia in sene humores fiunt viscidi; Because the humours in old men are more tough, viscous, and clammy: Thus sinne by custome becomes habituall, and habites like a second nature, are hardly left: Wherefore we must learne to repent in our youth, and to serve our God in our best and young yeares, Eccles. 12.1.

There are three watches; Whereof [Obser. 9]

The first is, Pueritia, Childhood: And

The second Adolescentia, Youth, And

The third Stnectus, old age. Now those who have neglected to purge out sinne in their Childhood, must deferre it no longer, but forthwith purge it out in their youth, and those who have spent both Child-hood and Youth in vanity, must not delay it a day more, but while it is said, To day, turne to the Lord, lest sinne become so habituall, usuall, and naturall unto them, that they cannot cease to sinne, 2. Peter 2.14. Nam quos diu ut convertantur to∣lerat, non conversos durius damnat (Hier. s. Matth. 20.) The longer time and space that God gives us unto repentance, the greater shall our pu∣nishment be, if we repent not. And therefore we must doe as Seneca said he did: that is, [Ante senectutem ut bene viverem, in senectute ut bene moriar] labour in our youth to live well, and in our age to dye well: because if we should not turne from our sinnes untill our old age, then we should not leave sinne, but sinne us: and this is the great and grosse errour of the world, for men not to begin to repent untill they be going out of the world, nor to thinke of living well, untill they are a dying: but this we must take heed of, because they seldome dye well, who live ill, if we live unto Sathan, we must not expect to dye unto God.

[Quest. 10] Thirdly, Quousque purgandum? How long must we purge?

[Answ. 1] I. E Corpore, we must purge, till we have purged that which was hurtfull out of our body; for o∣therwise if the obnoxious humour be brought in∣to the ventricle and not then cast our, it kils by o∣vercharging and suppressing the stomach. So if sinne be brought into the Conscience, and not then purged out, it drives to insensibility, or de∣speration.

[Answ. 2] II. Totum, we must labour to purge all the e∣vill humours out of the body; lest otherwise we fall into a Relapse (if any remainders be left be∣hind) and our second sicknesse proves more pe∣rillous then the first. Hence two things are obser∣vable, to wit,

First, that we must labour to leave all our sinnes; for he that is guilty of one sinne is guilty of all And

Secondly, that we must labour to leave all sinne for ever, Matth, 12.45. 2. Peter 2.20.

One question more may be demanded from these verses, and the precedents namely,

[Quest. 11] To what purpose tended all the speeches of CHRIST?

[Answ.] The words of our Saviour tended either

First, to the praise of his Father; and many are the speeches to this end, in St. Iohn, and Matth. 11.25. &c. Or

Secondly, to teach men what to doe; and here∣unto belong all the precepts and instructions of the Gospell. Or

Thirdly, to reprehend wickednesse and vice; and hereunto are referred all the reprehensions, and comminations of the Gospell, and this Chapter speakes principally of these.

Notes

• * 1.1

  Ovid.