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.

[Verse 36] VERS. 36. But I say unto you, that every idle word that men shall speake, they shall give account there∣of, in the day of Iudgement.

[Object.] Bunderius a Papist, from this place would prove Purgatory, thus. Men at the day of Iudge∣ment, shall give an account for every idle word which they have spoken. Now which is this day of Iudgement? certainely, that day which comes presently after death; according to that of the Apostle; It is appointed unto all men once to die, and after death comes Iudgement. Therefore, in that day after death, men shall give an account of those things, which have beene culpa∣ble, and worthy of reprehension in them, and which must bee expiated by temporall punish∣ments: now in what place can this be but only in Purgatory. His meaning is this: As soone as ever men die, they shall give an account for their veniall, and lesse sinnes, which they have not satisfied, nor suffered for on earth; and those shall be purged by the paines, and penance of Purgatory flames.

First, Sophister-like he concludes, that which [Answ. 1] hee proves not; or hath that in the conclusion, which is in neither Proposition. For to me hee seemes to argue thus.

We must give an account for all our small sins [Answ. 2] at the day of Iudgement: But this day of Iudge∣ment, is the time which followes presently after death. Therefore there is a Purgatorie, perhaps to punish such a Logician (as hee is)

Secondly, wee grant, that by and by, after death, there is a particular judgement of God, wherein every one shall give an account of those things, which he hath done in the body.

Thirdly, by the day of Iudgement, both Fran∣ciscus [Answ. 3] Lucas, and Gorranus, and divers others un∣derstand the last day, and generall Iudgement; and some leave it doubtfull. Sa: Iudicij scilicet particularis in morte, vel universalis; that is, by this Iudgement, is either meant the particular Iudge∣ment presently after death, or the general Iudge∣ment at the last day. Now wee need not greatly care, which of these say true; for if the last day be here understood, then Bunderius his Ar∣gument (or Sophisme rather) is absurd; for there will bee no Purgatory after the day of Iudgement: But if wee leane unto those, who hold the place doubtfull, then it will prove but an uncertaine Argument; and consequently not an Argument of faith, nor to build an Article of faith upon, as Purgatory is to them.

A question may hence be demanded, [Quest.] whether every sinne be mortall of its owne nature, or not?

Although it be true, [Answ.] that all sinnes are not e∣quall, but one greater then another; and although also it be true, that in a good and godly sense, some sinne may be termed mortall, and some ve∣niall; which yet may more fitly be called sins regnant, and not regnant; yet it is most true, that every sinne is mortall of its owne nature, and only veniall, by way of Gods free accepta∣tion, and mercy, for his owne names sake, and merits of his deare Sonne our Lord Iesus; as appeares by these reasons.

First, because our Saviour here saith, that wee must give a straight account of every idle word, in the generall day of Iudgement; and this is certaine, because every idle word is flatly a∣gainst the Law of God; and yet these idle words

are those sinnes, which they call veniall. And therefore this is a truth, that all sinnes are mor∣tall, that is, against the Law of God.

Secondly, because the Rhemists (Rhem. in 1. Iohn 3.4.) confesse in plaine termes, that every sinne is a swarving from the Law of God. For doubtlesse, that which swarveth from the Law, is truely said to be against the Law, but not agree∣able to the Law.

Thirdly, because the famous popish Friar, and Romish Bishop Iosephus Angles (in 4. sent. pag. 215.) teacheth the same doctrine in his booke, dedicated to the Pope himselfe: His words are these; Omne peccatum veniale est al cujus legis transgressio. Patet, quia omne veniale est contra rectam rationem, & agere contra rectam rationem, est agere contra legem naturalem, praecipientem non esse a regulà rectae rationis deviandum. Every veniall sinne is the transgression of some Law. This is cleare, because every veniall sinne is against right rea∣son, and to doe a thing against right reason, is to doe it against the Law of nature, which com∣mandeth us, not to depart or swarve from the rule of right reason. Thus every veniall sin is a∣gainst right reason, and against the Law of na∣ture, which is given to every one in his creation, or in his birth and nativity. Of this same opi∣nion is Durandus, (in 2. sent. dist. 42. q. 6.) and many of the Schoolmen, Iosephus Angles in 2. sent. pag. 275. and Fisher the Bishop of Rochester, (Ros∣sensis, Artic. 32. advers. Luth.) and Bellarmine una∣wares confesseth the same against himself. (Bellar. com. 1. pag. 84.) If the Reader would see the seve∣rall testimonies and words of the fore-quoted Authors, and this Argument cleerly handled, let him reade Master Bels Challenge, pag. 81, &c. unto 86.

Fourthly, Gerson (de vita spiritual. lect. 1. part. 3. in 1. corol.) hath these words; No offence of God is veniall of its own nature, but only in respect of Gods mercy, who will not de facto, impute every offence to death, though he might do it most just∣ly. And so I conclude, that mortall and veniall sins, as they be such, are not distinguished intrin∣secally and essentially, but onely in respect of Gods grace, which assigneth one sin to the pain or torture of death, and not another. This Gerson (who thus writeth) was a famous Popish Bishop, and a man of high esteem in the Councell of Constance; and if his words be well marked, they are able to confound the Papists, and to confirm the point delivered by us. For

I. He telleth them plainly, that every sin is mortall of its own nature. And

II. That no sin is veniall, save onely in respect of Gods mercie. And

III. That God may (Iustissimè) most justly condemn us for the least sin we do. And

IV. That mortall and veniall sins are the same intrinsecally, and essentially, and differ but accidentally, that is to say, they differ in accident, but not in nature; in quantity, but not in quality; in mercie, but not in deformity; in the subject, but not in the object; in imputation, but not in enormity; save onely, that the one is a greater mortall sin, than is the other.

Fifthly, because the least offence that can be imagined, remaining eternally in respect of the stain and guilt of it, though not in act, as do all sins unremitted, must be punished eternally: for else there might some sinfull disorder, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remain not ordred by divine justice. Now wher∣soever is eternity of punishment, there is an ever∣lasting expelling, and excluding from eternall life and happinesse: and consequently every of∣fence that eternally remaineth not remitted, ex∣cludeth from eternall glory, and happinesse, and is rightly judged a mortall and deadly sin. Field of the Church, lib. 3. pag. 147.

Sixthly, all sins are mortall in them, who are strangers from the life of God, because they have dominion and full command in them, or at least are joyned with such as have; and so leave no place for grace, which might cry unto God for the remission of them. But the elect and chosen servants of God, called according to purpose, do carefully endeavour, that no sin may have domi∣nion over them; and notwithstanding any degree of sin they run into, they recover that grace by repentance, which can, and will procure pardon for all their offences.