the difference which Christ here maketh betwixt this sinne and all other sinnes In regard of the issue many other sinnes are no more pardoned then this for if in the euent all other sinnes but this should be pardoned many millions which are now in hell should be saued But the difference is that other sinnes are of that kind and condition as through the meanes which God hath afforded to man they may be forgiuen but this cannot by any meanes §. 27. Of the reasons why the sinne against the Holie Ghost is vnpardonable THe reason why the sinne against the Holy Ghost neither shall nor can be forgiuen is not simply in regard of the greatnesse and hainousnesse of it as iâ— it were greater then the mercy of God and sacrifice of Christ so as if that sinne were put into one ballance and Gods mercy with Christs sacrifice into another that would weigh downe this but rather in regard of that order which God hath set downe and that fixed decree and doome more immutable then the decrees and statutes which the things of the Medes and Persians confirmed which hee hath both established and reuealed I say reuealed because his secret decree is established against euery impenitent sinner but the order is published and the decree reuealed onely against such as sinne against the Holy Ghost If further we would know reasons of this reuealed decree I answere that God is not bound to render man a reason of his orders and decrees But yet it hath pleased him to make knowne some reasons thereof in his word for the better satisfaction of mens minds and iustification of his owne proceedings as 1 Because it is impossible that they who sinne against the Holie Ghost should be renewed againe vnto repentance As no sinne whereof the man that commits it repenteth not is in the issue and euent pardoned so this sinne because the coÌ„mitter thereof cannot repent cannot be pardoned 2 Because they vtterly renounce and cleane reiect the onely meanes of pardon which is Christ Iesus offered in the Gospell so as if they be pardoned either Christ must be offered vp againe and crucified anew or else there must be some other sacrifice for remission of sinnes But both those are impossible impossible it is therefore that the sinne against the Holy Ghost should be pardoned It falleth out with those that commit this sinne as with a man that is desperately and mortally sicke of a disease which cannot possibly be cured but by one meanes and the patient vtterly refuseth that meanes and wil not haue it vsed would we not say on that ground that he is irrecouerably sicke that it is impossible he should be cured 3 Because they haue wittingly so wholy cast themselues into Satans power and vtterly renounced to haue to doe with God as it cannot stand with equity and with the honour of God to receiue them againe to mercy they are in a manner in such a case and estate as the damned in hell concerning whom it is said that betwixt them and the Saints in Heauen there is a great gulfe fixed so as there can be no passage from one to another Besides it is probable that as they who truly beleeue and are in grafted into Christ haue an inward testimony that they are Gods and that they shall foreuer abide in Christ and â—e saued so they who sinne against the Holy Ghost hauing as it were subscribed to be Satans and euer to be with him and on his side haue an inward certificate in their hearts that they are vtterly forsaken of God and shall be damned and thereupon as the damned in hell they blaspheme God whom they haue renounced yea with all the spight they can they oppugne the Gospel through an inward hatred of God the Author of Christ the matter of the Holy Ghost the Reuealer thereof whom because they cannot reach and come at they persecute the professors of the Gospell like the old red Dragon who because hee could not touch the woman that was cloathed with the Sunne the Moone being vnder her feete he went to make warre with the remnant of her seede which keepe the Commandements of God and haue the testimony of Iesus Christ §. 28. Of the certainty of his damnation who sinneth against the Holie Ghost HItherto of the fearefull issue of such as sinne against the Holie Ghost set downe negatiuely in that this sinne shall neuer be forgiuen To aggrauate the terror hereof Christ further setteth forth the issue of the same affirmatiuely as Saint Marke hath recorded his words thus Is in danger of eternall damnation The word translated in danger or as others culpable doth not so much imply a likelihood that hee may be damned as a certainty that he shall be damned for it properly signifieth to be held fast as a bird when shee is taken in a snare or a Malefactor when he is arrested by a Sergeant or a condemned man when hee is manicled and fetteted against the day of execution It implyeth that there is no meanes no hope of escaping damnation so as the maine point here intended is this He that sinneth against the Holy Ghost shall most certainly be damned This the Apostle also implyeth where he saith that to such an one there remaineth no more sacrifice for sinnes but a certaine fearefull looking for of iudgement and fierie indignation The reasons before alâ—eadged to proue that this sinne shall not be forgiuen doe also proue the certainty of his damnation who committeth it §. 29. Of the eternity of Damnation YEt further to aggrauate the fearefull estate of him that sinneth against the Holy Ghost it is added that his damnation is ETERNALL This euerlasting continuance is common to all that are cast into hell in which respect their torments is set forth by such like phrases as these The worme that dieth not Fire that shall neuer be quenched Euerlasting chaines Eternall fire Euerlasting perdition But the certainty of this euerlasting damnation is that which is proper to them that sinne against the Holy Ghost The doome is irreuocably passed against them while here they liue they know they shall be cast into endlesse easelesse mercilesse and remedilesse torment This aggrauation of damnation by the euerlasting continuance of it doth euidently refute the hereticall position of Chiliasts or Millinaries or to vse our English word Thousandaries who held that the Diuels and all the damned in hell should after a thousand yeeres be deliuered Eternall and euerlasting continuance properly taken as it is in the forenamed places admitteth no date or end of time which the forenamed heretikes obseruing grant that indeed the fire of hell burneth eternally but they further say that it burneth after the damned are deliuered out of it but this euasion will not helpe them It is certain that God maketh nothing in vaine If there be fire burning eternally it is for some end and
likewise truth in all these doth very much strengthen and vphold a man in time of triall and keepeth him from fainting This was the ground of Iobs courage and constancy This added an edge to Hezekâ—ahs prayers This made Dauid bold to referre himselfe to Gods triall examination This vpheld Paul against all that could be laid against him §. 5. Of getting truth Point 3 THe account which wee are to make of this spirituall belt is declared by Solomon who exhorteth to buy the truth and not sell it This aduice concerneth two sorts of men 1. Such as haue it not they must labour to get it 2. Such as haue it they must hold it fast That this direction may bee the better applied wee are well to search whether we haue this girdle of verity or no. Fitly may I apply that to truth which the Apostle speaketh of faith Examine your selues whether yee haue truth proue your selues There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel then truth In this examination we must proceed in order §. 6. How triall of truth may be made 1. TRiall is to bee made of the truth of our iudgement whether the religion which we professe and all the principles thereof be assuredly sound and true To this tendeth that exhortation of Saint Paul Trie all things and that of Saint Iohn Trie the spirits For this end the direction giuen by Christ Search the Scriptures is to be obserued and followed as it was by the men of Berea for the Scriptures are the word of truth and the voice of God the highest and chiefest Iudge a most perfect sufficient impartiall Iudge They who make any other Iudge may soone be deceiued Here see what wrong Popish guides doe to their followers in keeping from them this touch-stone of truth See what ideots they bee who thinke it sufficient to beleeue as the Church doth Such are they among vs whose onely ground of faith is the common receiued Doctrine be it true or false No maruell they be soone shaken and remoued they want this girdle of truth which should strengthen them 2 If wee find truth seated in our vnderstanding then are we further to obserue whether like the ointment powred on Aarons head and the dew that fell on the mountaines of Sion it descend from the head to the heart whether the heart be vpright before God or no. It appeareth that Dauid thorowly searched his heart for the truth thereof or else durst he not with such boldnesse and confidence haue referred it to Gods triall the like I might instance in Iob Hezechiah Paul and many others Great neede there is of thorow trying the heart for it is deceitfull aboue all things and that not onely to others who cannot discerne the secrets thereof but also to men themselues if at least they diue not into the bottom of it Some be such grosse hypocrites that they cannot but in their hearts condemne themselues as Ananias and Saphira others so simple as they beguile themselues like Peter and the other Disciples In all ages many haue thought better of the integrity of their heart then by proofe and euent it hath fallen out to be The best triall of our heart will bee by our disposition when wee are alone or when wee can conceale our thoughts and cogitations from all men yea euen from the very suspition and coniecture of men if then they be vpright and therefore vpright because we desire to approue our selues to God as Ioseph then may we be assured there is truth in them 3 From the heart which is a fountaine we are to proceede to the streames thereof our speeches and actions and search whether from this cleare spring there flow forth cleare waters and so see what correspondency there is betwixt them Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter and with euidence of the thing it selfe or whether our actions be plaine or fraudulent and deceitfull but also whether that true and good communication which we vtter and those true and honest actions which we performe doe come from the good treasure of a true heart For our helpe in this triall note these few directions §. 7. Directions for triall of truth in speech and action 1. VVHat is the ground of truth in our words and actions what moueth vs thereunto whether popular applause as the Sribes and Pharises who did all to be seene of men for they loued the praise of men more then of God or credit and estimation as Saul or profit as the Schechemites or respect to some men as Ioash and his people or desire of quiet and auoiding trouble as they which became Iewes in Mordecaies time or company and example of others as Ananias and Saphira or intent to worke some mischiefe as Iezabel and Ishmael These and such other by-respects being the ground and cause of our actions doe plainely argue that there is no sound truth in them 2 What is the extent of that truth we make shew of whether it be in all things This was the proofe of the Apostles good conscience for truth is a leuen which seasoneth the whole lumpe So as they which at sometimes and in some things are watchfull ouer their words and actions but carelesse at other times in other things want this leuen of truth as Herod 3 What the things are wherein wee are most strictt whether they be matters of greatest weight and moment They who pretend much truth in smal and light matters and are carelesse and dissolute in great and weighty matters haue no sound truth in them Such were the Scribes and Pharises 4 What order we obserue whether first we beginne with our selues and looke to our owne speeches and actions Many will be more forward and zealous in stirring vp others to all manner of truth then themselues yea they will checke others for failing in such things wherein themselues are most faulty surely there is no sound truth in such Christ maketh this a note of hypocrisie §. 8. Of buying truth THus are wee to search our selues thorowout and if vpon this search wee cannot find that wee haue this girdle of verity then we must obserue the first part of the Wisemans aduice Buy the truth that is vse all the meanes which possibly we can for attaining vnto and possessing it yea though it be with a departing from and forsaking of many things which seemed profitable and pleasant vnto vs because they and truth could not well stand together The Metaphor of buying implieth a letting goe of some things for the attaining of other things Excellentlie is this set forth vnto vs by two parables which Christ vttered one of a man
12. Of the neede of Hope in regard of our owne weakenesse 4 VVE haue need of Hope in regard of our own weakenesse for we are very prone by nature to thinke that God forgetteth vs and remembreth not his promises made to vs if at least it be a long time before he accomplish them or if he bring vs to any streights and seeme to hide his face from vs. Dauid was herewith sorely tempted it made him cry out and say How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me But what vpheld him himselfe sheweth that it was his hope For in the same Psalme he saith I trust in thy mercy It is the office of Hope in this respect to make vs hope aboue hope as Abraham and against sence as Iob. Thus we see that hope is so needfull as there is no liuing in this world without it herein is the prouerbe verified If it were not for hope the heart would breake §. 13. Of getting and preseruing Hope LEt vs therefore in the next place obserue how it may be first gotten secondly preserued thirdly wel vsed 1 It is gotten by the same meanes that faith is for it is the daughter of Faith The meanes which beget faith do immediatly hereupon beget hope 2 It is preserued by two meanes especially 1. By a due consideration and ful perswasion of Gods properties which make vs patiently abide for the accomplishment of his promises 2 By a faithful remeÌ„brance of Gods former dealings Foure speciall properties of God are for this purpose to be obserued 1. His free grace 2. His infinite power 3. His infallible truth 4. His vnsearchable wisdome For being in our hearts perswaded by faith First That the same grace which mooued God to make any gracious promise will further mooue him to accomplish it And secondly That hee is able to doe it And thirdly So faithfull that not a word which he hath said shall fall to the ground Yea and fourthly That he is most wise in appointing the fittest times and seasons for all things so as may most make to his owne glory and his childrens good we are thus brought to waite and to continue waiting on God without prescribing any time to him till he hath actually performed what he faithfully promised §. 14. Of Experience nourishing Hope GODS former dealings both with others and also with our selues being faithfully remembred worke such an experience as cannot but bring forth Hope For this experience doth euidently demonstrate what God is willing and able to doe Hereby was Dauids Hope much cherished and strengthened This meanes doth St Iames vse to strengthen the hope of Christian Iewes bringing to their memories Gods dealing with Iob. For this end we must acquaint our selues with the Histories of former times especially such as are recorded in the holy Scriptures for Whatsoeuer things are written afore time namely in those Scriptures are written for our learning that wee thorow patience and comfort of the Scriptures might haue Hope It is also good to be acquainted with other Ecclesiasticall Histories but especially to obserue Gods dealings in our owne times The experience which most of all bringeth forth Hope is that which we haue of Gods dealing with our selues whereof we haue two notable examples one of Iacob Geâ— 32. 10. The other of Dauid 1 Sam. 17. 37. For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs and not carelesly let them slip at the time present nor negligently forget them in the time past The Israelites in the wildernesse failed in both these They vnderstood not Gods wonders while God was doing them neither afterwards did they remember the multitude of Gods mercies This was the cause that they could not waite till the time appointed for their entring into Canaan was come but fainted and fell in the Wildernesse §. 15. Of meditating on the end of Hope TO these may be added as a further meanes to vphold and cherish Hope a serious and frequent meditation of the end of our Hope namely that rich and glorious inheritance which Christ hath purchased for his Saints and God hath promised vnto them Much might be saide to amplifie this point but I will referre it to the priuate meditation of the Reader and let it the rather be meditated of because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto Obserue what their hope is in earthly things which are very vncertaine The husbandman waiteth for the fruite of the earth and hath long patience for it vntill hee receiue the former and the latter raine As the Husband-man so the Souldier the Marriner the Merchant who not Their hopes make them vnter much and send themselues forth to great dangers yet oft they faile of their hopes Shall Christians of all others cast away their Hope the end whereof is more excellent then all things in Sea and Land which also they are sure to receiue if they faint not Cast not away your confidence which hath great recompence of reward §. 16. Of the resemblance betwixt Hope and an Anchor 3 THe vse of hope may fiâ—ly be set forth by that other metaphor whereunto Hope is resembled namely an Anchor Heb. 6. 19. 1 It must be cast vpon a sure ground If an anchor becast into a bottomlesse sea where is no ground or on quick sands which are no sure ground it is of no vse the shippe may be tossed vp and downe and suffer wracke for all that The onely sure ground of hope is Gods promise reuealed in his Word That this is a most firme ground cannot bee doubted of vnlesse the goodnesse power and faithfulnesse of God be called into question For as God himselfe is so is his Word faithfull and true sure and certaine nothing more firme and stable Till heauen and earth perish one iot or title of Gods word shall not scape till all things be fulfilled Dauid cast the anchor of his hope vpon this ground We are therefore to acquaint our selues with Gods manifold promises 2 It must be fast fixed on that sure ground If an anchor onely lie vpon the ground and be not fixed on it as good be without ground Then is hope fast fixed on Gods promise when his promise is stedfastly beleeued Faith maketh a way and entrance for hope Abraham first beleeued Gods promise and then waited for it First therfore labour for true and sound faith in Gods promises then will thy hope be sure and stedfast 3 It must oft be setled and fixed anew If an Anchor loose and slacken after it hath once been fastned a storme may cartie the shippe away where then is the benefit of the former fastening Our hope in regard of our owne weakenesse and the