the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
A reiecting of the Gospell which the Apostle in his description of this sinne euidently noteth for first hee maketh an opposition betwixt despisers of the Law and despisers of that against which they sin that fall into this vnpardonable sin now what can that which is opposed to the Law be but the Gospell Againe his description of that which is despised can agree to nothing so wel as to the Gospell 2 A despitefull reiecting thereof which the same Apostle noteth vnder these phrases a treading vnder foote counting an vnholy thing despiting Vnder this clause are comprised malice hatred of hart blasphemie of the tongue and persecution in all which the Scribes and Pharisies manifested great despight against Christ so haue all others that euer committed this sinne In this respect the Apostle calleth them aduersaries 3 A despitefull reiecting of the Gospell against knowledge which the Apostle expressely noteth in this phrase after we haue receiued the knowledge of the truth 4 A despitefull reiecting of the Gospell against conscience which the Apostle implieth vnder this word Wilfully 5 A wilfull gainsaying and opposing against the inward operation and supernatural reuelation of the Holy Ghost which is noted by the Apostle vnder this phrase Hath done despite vnto the Spirit of grace 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good euen the saluation of their soules this is comprised vnder those phrases of tasting the heauenly gift the good word of God and powers of the world to come which they doe as it were spit out againe §. 18. Of the difference betwixt the sinne against the Holy Ghost and other sinnes BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it as 1 From many sinnes against knowledge yea and against conscience also for they may be without malice of heart which this cannot be The elect may fall into them but not into this Dauid and Peter sinned both against knowledge and also against conscience 2 From many sins committed on malice against Christ and his Gospell which may be done on ignorance 3 From blasphemie and persecution which may be done also on ignorance or in passion 4 From deniall of Christ which may be done on feare instance Peters example or other like temptations It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ 5 From Apostasie from the faith and profession of religion which also may bee done not on malice but through the violence of some temptation It is noted of Salomon that he continued not to follow the Lord but turned after other gods through the perswasion of his wiues When a Kingdome changeth Religion as England in Queene Maries dayes many prooue Apostates and fall away from the profession of the Gospell and professe idolatrie for feare of persecution or for too much loue of this world to hold their places and offices their honors and dignities their houses and lands or else on an infirme and weake perswasion that they can keepe their hearts pure and their faith sound though with their bodies they outwardly subiect themselues to idolatry The Leuites which in the captiuite fell away though they were barred from medling with the holy things yet they were admitted to doe other seruices in the Temple whereby it is manifest that they fell not into this vnpardonable sinne 6 From Presumption and sinning with an high hand as Manasseh did 7 From Hardnesse of heart from impudencie and committing sin with greedinesse For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them 8 From Infidelitie and impenitencie yea from finall infidelitie and impenitencie whereinto all the reprobate fall If finall impenitencie should be the sin against the Holy Ghost as some do take it then should euery one that is damned sinne against the Holy Ghost yea then could not this sinne be committed till death and then in vaine should the caueat of Saint Iohn be concerning not praying for them §. 19. Of the persons that may fall into the sinne against the Holy Ghost HAuing seene what the sinne against the Holy Ghost is for application of the point to the parties with whom Christ had to do we will in the next place discusse whether the Scribes and Pharisies that slandered Christ committed this sinne or noe Many say they did not commit this sin and to prooue their assertion they vse these two arguments 1 They neuer professed Christ 2 Christ prayed for them To the first I answere that two sorts of people may fall into this sinne namely they who professe Christ and his Gospell and they who neuer professed it Professors that sin against the Holy Ghost are called Apostates that is departers away namely from the faith or from the profession of the Gospell for the Greeke word which according to the notation of it signifieth Apostasie is translated a departing and a falling away not that all who depart away and in that generall sence are called Apostates doe commit this sin as was noted before but because they that fall into this sin are most notorious Apostates denying the truth not in tongue only but in heart also not through feare but in malice vtterly renouncing and bidding defiance to the faith not contenting themselues to deny it but shewing themselues deadly enemies against it and persecuting all that are friends vnto it hauing in that respect a very diabolicall propertie not enduring that any should reap benefit by that which they haue reiected such an Apostate was Alexander the Copper-smith and Iulian. They who neuer professed the truth of the Gospell may also sinne against the Holy Ghost as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell as their heart and conscience doth inwardly tell them that they ought to make profession thereof yet their malice against it not onely keepeth them from professing it but also maketh them to reuile it and to persecute the professors of it The Apostle saith of such an one that he is condemned of himselfe Such were the Scribes and Pharisies which blasphemed Christ and such are many of the learneder Papists The difference betwixt these two sorts is that the former hath gone a step further in shew of goodnesse but thereby haue made their fall the more offensiue and their sinne the greater in that to the sinne against the Holy Ghost they haue added Apostasie as some adde oppression murther and the like To the second argument to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost taken from Christs prayer I answere that Christ prayed not in particular for these but for such as were indeed in the outward act associates but not of so euill
collection of Papists touching forgiuenesse of sinnes after death out of this phrase nor in the World to come Let it be noted that 1 Saint Marke the best interpreter of Saint Matthew expoundeth that phrase by this generall particle NEVER or in no age 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended and the day of iudgement which is the time appointed by them for remission of sinnes in Purgatory for they hold that at the day of iudgement that fire shall be put out and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection 3 If it were granted that by the World to come is meant the time betwixt death and iudgement yet may it be applied to the very end or passing away of the former World and beginning or entrance into the other World namely for the very moment of death as if he had said this sinne shall not be forgiuen either in the time of this life or at the point of death when a man is entring into another World Thus the euening of the Sabbath is called the first day of the weeke 4 The remission here spoken of in the World to come may bee taken for the manifestation and ratification of that which was granted before as if he had thus said As in this World he shall receiue no remission so in the World to come when all shall stand vpon their triall to be acquitted or condemned no remission shall be pronounced to him but he shall receiue the sentence of condemnation 5 This phrase shall not be forgiuen may figuratiuely be put for the effect that followeth vpon sinne not forgiuen namely iust vengeance and so the meaning may be this Iust vengeance shall bee executed vpon him both in this world and in the world to come as euer hath beene executed on all such as sinned against the Holy Ghost 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen neither on earth nor in hell would it from thence follow that some sinnes may be forgiuen in hell 7 Christ comparing this sinne which shall not be forgiuen in this world or in the world to come with blasphemy against the Sonne of Man by the consequence which they inferre it would follow that blasphemy against the Sonne may be forgiuen in the world to come which is directly against their owne principles for all blasphemy is a mortall sinne but they say that Purgatory is onely for them who die in veniall sinnes 8 If any sinnes might be forgiuen in the world to come by the order of the words in this phrase nor in this world nor in the world to come it would follow that the more hainous sinnes should be forgiuen in the world to come else Christ would haue said Nor in the world to come nor in this world 9 Christ here speaketh of remitting the Fault but by their doctrine onely the punishment is remitted after this life for they acknowledge that the very faults themselues are purged by the blood of Christ and that they who in this life haue not the fault remitted can haue no hope of eternall life This place therefore speaking of forgiuing the fault how can they apply it to the punishment §. 24. Of the reasons why this phrase nor in this world nor in the world to come is vsed Quest IF no sin can be forgiuen in the world to come why is this clause nor in the World to come added Answ Though no reason could be giuen yet we may not from thence inferre a paradox and an error contrary to other places of Scripture But among other reasons two especially may be noted to make the phrase the more perspicuous 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost for the very consideration of this that both in this world and in the world to come they lie vnder the fiery wrath and heauy vengeance of God cannot be but very fearefull and terrible 2 To shew the misery of these sinners aboue others for 1 There be some who keeping sinne vnder and giuing raines thereto but walking by faith vprightly before the Lord are neither punished in this world nor in the world to come Such an one was Enoch 2 There be others that are not so watchfull ouer themselues but through security suffer sinne to get some head ouer them for which they are punished in this world but truly repenting are not condemned in the world to come Such an one was the incestuous person both excommunicated and also restored by the Apostle Such also were many of those who discerned not the Lords body when they came to the holy Communion 3 There be others also who though they be impenitent sinners yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world and feele the smart of their sinne onely in the world to come Such were they whom Iob noteth to die in all ease and prosperity and such an one was Diues 4 But they that sinne against the Holy Ghost are made a spectable of Gods vengeance both in this world and in the world to come as Iudas Iulian and such other §. 25. Of seeking pardon for sinne in this life THus we haue seene what small reason Papists haue to gather frō this text that sin may be forgiuen after death For our parts let vs giue no rest to our soules till wee haue assurance of the pardon of all our sinnes applying to our selues the sacrifice of Christ for all our sins whatsoeuer and let vs vnfainedly turne from them all while here we liue fearing him who after he hath killed the body hath power to cast both body and soule into hell And let vs not fondly dreame of mercy like the fiue foolish Virgins when it is too late The time that the Gospell is preached and thereby remission of sinnes offered is the accepted time the day of saluation and the time of this life the onely time of repentance If the Lord be not then found he will neuer be found Wherefore seeke the Lord while he may be found and to day while it is called to day harden not your hearts §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned BVt to returne to our matter Notwithstanding the false glosses of Papists on this Text it is most euident and cleare both by the words of Christ and also by other Texts of Scripture noted before that the sinne against the Holie Ghost neither shall nor can euer be pardoned This sinne is not onely in the issue and euent vnpardoned but in the nature and kind of it vnpardonable And herein standeth
purpose But what other end or purpose can be imagined then the iust punishing and tormenting of the damned in hell Shall there be an hell and no creature in it Besides Christ expresly saith they shall goe into eternall punishment Now the fire of hell is no longer a punishment then the damned be tormented therein eternally therefore they are tormented therein and can neuer be freed from it As for their obiections taken from Gods mercy and iustice they may easily be answered if Gods former dealing with the damned and the nature of sinne for which they are condemned be duly weighed §. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy COncerning Gods mercy they say that it is ouer all his workes and thereupon they conclude that the damned must partake thereof which say they they cannot doe if eternally they lie tormented in hell Answ Surely they haue tasted of Gods mercy for the Diuels were made at first glorious Angels Angels of light The damned were also at first created in a most happy estate euen after Gods image and many of them had a long time and faire meanes of repentance offered vnto them besides the many outward temporal blessings which in this world they haue enioyed They all haue abused and reiected Gods mercy As for their present estate I might say that it is some mercy that they are not more tormented for God could make them feele more then they doe But we are to know that Gods mercy and iustice must goe together Where iustice is not satisfied no place is left for mercy but Gods iustice is not satisfied for the Diuels and damned how then should mercy be expected §. 31. Of the answeres to the Chiliasts obiection taken from Gods iustice COncerning Gods Iustice they say that it cannot stand with Iustice to punish a temporary sinne a sin which was committing in time with an euerlasting punishment But sin though in continuance it were not euerlasting yet is it in nature infinite for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed Wee see in the counts of men that one and the same wrong committed against a meane man and a Monarch is accounted lesse or greater That which being done against a meane man will scarce beare an action in Law as we speake committed against a King may proue a capitall matter a matter of high treason and bring a man to the gallowes Now euery sin is a transgression of Gods Law and committed directly against the infinite Maiestie and in that respect it is infinite in nature and deserueth an infinite punishment But the creature is finite and cannot in time beare an infinite weight of vengeance and therefore it lieth eternally vnder it There is then a proportion betwixt the sin of the damned and their punishment both are infinite Sin in quantity and greatnes the punishment in time and continuance what sin wanteth in continuance it hath in greatnes and what the punishment wanteth in weight it hath in continuance Thus the sin and the punishment are correspondent each to other and God is iust in inflicting an eternall punishment on an infinite sin Besides though the damned be restrained or cut off by the hand of God from an euerlasting continuance to commit sin yet their will and desire is neuer to cease sinning For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen and so are saued and such as are neuer forgiuen but are damned Those mens minds and wils are altered and they truly repent of their sinnes past and desire and endeauour to sin no more But these mens minds and wils vnto their very death are set on sin and if they could alwaies liue on earth they would alwayes sin on earth Now it is the mind will and disposition of a man whereunto God hath especially respect Againe the damned continue to sinne euerlastingly in hell As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen so the diuels and damned in hell continue to blaspheme the same God Their punishment therefore endureth no longer then their sinne Lastly they wittingly wilfully pull vpon themselues that eternall weight of Gods wrath and therefore iustly lie vnder it eternally God hath declared before hand that eternall damnation shall be the reward of impenitent sinners and yet they impenitently continue in sin Suppose a mill-stone hanging by a coard a man should wilfully stand vnder that mil-stone and cut the coard and withall refuse to haue any meanes to keepe the mil-stone from falling downe did not he by cutting that coard pull death on himselfe This is the case of the damned Gods wrath is an infinite burden by Gods law it is held vp ouer mens heads sinne is a sword whereby the coard of Gods law is cut by faith and repentance Gods wrath is staid from falling on man The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath Is it not now iust that this eternall weight of Gods wrath should lie on him Thus wee see that it is neither against Gods mercy nor against his iustice to inflict eternall damnation §. 32. Of the necessitie of being pardoned or damned FRom the connexion of this affirmatiue part of the iudgement shall be in danger of eternall damnation with the negatiue shall neuer be forgiuen I collect that The sinner which hath not his pardon cannot escape eternall damnation or pardon must be obtained or the punishment must be vndergone The seruant whose debt the Lord recalled and would not forgiue because of his vnmercifulnesse was deliuered to the tormenters Otherwise men would not care for Gods fauour in pardoning sinne nor any thing esteeme Christs sacrifice whereby pardon is purchased Vse O let vs giue no rest to our soules till wee haue assurance of the pardon of our sins A man attainted and euicted of treason though his life may be prolonged and sentence of death not executed yet is not quiet till hee haue his pardon vpon feare that aduantage may sometime or other be taken against him for his crime and yet the vttermost perill is but death of body The perill of sin is eternall damnation It shall assuredly be executed if pardon bee not gotten How then can the sinner who hath no assurance of pardon sleepe quietly Surely this doctrine is either not knowne or not beleeued or not regarded by such as hauing no euidence of pardon passe their time ouer in mirth and iollity Well did Dauid know this point which made him with an holy admiration say Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie On the contrarie side wee may say Cursed is hee whose sinnes are not forgiuen If eternall damnation doe make a man cursed he is cursed §. 33.
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much
and he thankefull for it and so carry themselues towards God as a good patient towards his Physitian who hath prescribed bitter pils vnto him for the time he digests them willingly and after he hath felt a kindly worke of them he thanketh them §. 29. Of Gods assisting his children in affliction 3 FOr the third many faithfull promises hath God made to stand by his children to be with them and assist them in their seuerall afflictions and neuer to forsake them Hence is it that the Saints to the great admiration of others haue patiently endured such crosses as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them euen as the Barbarians looked when Paul should haue fallen downe dead §. 30. Of Gods deliuering his Children out of all afflictions 4 For the last many faithfull promises hath God likewise made to deliuer his Children out of all their troubles Saint Iames setteth before vs the issue of Iobs triall as an euidence of this point saying Yee haue seene the end of the Lord and withall hee rendreth a good reason thereof The Lord is very pittifull and mercifull Iam. 5. 11. Obiect Some lie all their life time vnder the crosse Answ Yet at the end of life by death shall they be deliuered in which respect the diuine Oracle pronounceth them Blessed that die in the Lord for they rest from theâ— labours Obiect So are the wicked deliuered by death Answ Nothing so they fall from one misery to another from a lighter to a greater from an earthly to an hellish woe so that herein lieth a maine difference betwixâ— the death of the wicked and of the Saints Death thrusteth the wicked from temporall troubles into eternall toâ—ments but it deliuereth the Saints from all trouble and bringeth them to euerlasting glory their misery shall soone haue an end their felicity shall neuer haue end Thus then wee see patience grounded vpon the Gospell of peace to bee much profitable euery manner of way THE SIXTH PART The shield of Faith Ephes 6. 16. Aboue all taking the shield of Faith wherewith yee shall bee able to quench all the fiery darts of the wicked §. 1. Of the Apostles manner of pressing the point of Faith THe fourth peece of Spirituall Armour is more largely set forth and more forcibly vrged then any of the rest For the Apostle contenteth not himselfe with a bare exhortation to stir vs vp to vse it but with weighty reasons presseth his exhortation and that on both sides before and behind Before comparatiuely preferring it to all other graces aboue all Behind simply declaring the vertue and efficacy of it whereby yee shall bee able to quench c. By the first he maketh way to his exhortation by the last he knocketh it downe fast euen to the head as we speake §. 2. Of vrging matters of moment HEre by the way wee may learne a good instruction both for Ministers and people For Ministers that they obserue what points bee of greatest weight and by some speciall item and memento to raise vp their peoples attention thereunto yea and with some speciall euidence of reason and argument to inforce the same Thus because the obseruation of the fourth Commandement is an especiall meanes to bring men to keepe all the other Commandements the Lord prefixed a memento Remember the Sabbath day and withall vseth many strong reasons the more to stirre vs vp to keepe it Thus is an expectation wrought in the hearers of some point of moment which will be an especiall meanes to moue them the better to obserue it and to ponder it §. 3. Of giuing heed to weighty matters For people that when they obserue any one point aboue other to be vrged pressed they giue the more diligent heed thereto for if euery duty laide downe in Gods word be stedfast that is firme sure and inuiolable so as the transgressors thereof shall reape a iust recompence of reward how shal they escape who neglect those maine and principall duties which aboue others are most earnestly vrged Let that therefore which is most pressed by the Spirit and Ministers of God be best regarded by the people of God Obiect This especiall heed of one point will make men carelesse of other Answ Nothing lesse for the end thereof is not to make vs slothfull in any point but to quicken vs vp and make vs extraordinarily carefull in that which is so vrged Suppose a master send his seruant of a message and giue him many things in charge to do but giueth him an especiall item for one and vseth many reasons to make him carefull of it doth he giue his seruant any occasion to neglect the other or wil a good seruant take any occasion from thence to neglect them Such collections are made onely by mans sloathfull flesh they which gather them abuse the wisdom care of God to help our weaknes they who are guided by Gods Spirit will be otherwise minded knowing that an extraordinary vrging of one point is to make vs extraordinarily carefull of that but carelesse and negligent of none §. 4. The Resolution of the Text. TWo points are to be noted in this verse First the transition whereby the Apostle passeth from other points to this Secondly his exhortation vnto the grace heere mentioned In his exhortation note 1 The matter thereof 2 The motiue thereto That layeth downe a duty to be performed Take the shield of Faith This declareth the benefit of performing that duty in the last words that ye may be able to quench c. In the duty obserue the action required take and the obiect thereof which is both plainly expressed Faith and also illustrated by a metaphor shield The motiue declareth the power vertue and efficacy of Faith which is to quench all the fiery darts of the wicked Touching this grace thus set downe I will deliuer these points First in generall by way of preface and preparation I will first shew how excellent a grace it is and then more particularly and distinctly declare 2 What Faith is 3 How fitly it is resembled to a shield 4 How it is wrought 5 How it must be proued 6 How it may be preserued 7 How it is to be vsed 8 What it is the benefit and power of it 9 What are the wiles of the diuell to keepe vs from it and how they may be auoided §. 5. Of the preheminency of Faith aboue other graces I. THe excellency yea and necessity also of Faith is implyed in this translation aboue all The originall phrase is diuersly translated as thus in all as if he had saide in all things whatsoeuer yee doe vse the shield of Faith and thus to all as if he had said to all other graces adde this and thus moreouer or especially or as we translate it aboue all All these in effect imply one and
turne their hearts can answer We beseech thee to heare vs good Lord but from the heart to pray for them euen when they wrong vs or while their iniuries are fresh in our memories as Christ and Stephen did is a rare matter so rare as few attaine vnto it witnesse that pronenesse which is in the best if not openly to curse and vse fearefull imprecations as the worser sort doe yet inwardly to wish and imagine many euils against them This desire of reuenge being one of the lusts of the flesh we must labour to maintaine a contrary lust of the spirit which is to loue our enemies and pray for them for The spirit lusteth against the flesh If we be led by the spirit we shal not fulfill the lusts of the flesh 2 If it be a breach of loue not to pray for our enemies how great a fault is it to refuse or forget to pray for those who neuer hurt vs because they are strangers vnknowne and as men thinke they no whit beholding vnto them Is this for Gods sake Christs sake conscience sake and loue sake without respect of persons to performe this duty If such knew the benefit of Prayer they would bee glad to pertake of the benefit of their prayers who neuer knew them Is it not then good reason that strangers whom they neuer knew should al 's pertake of the benefit of their Prayers 3 If to forget strangers be such a fault how monstrous inhumane and vnnaturall a thing is it to negle◠this maine duty of loue wherein we may doe so much good and not performe it for those to whom wee are bound by particular and peculiar bonds not onely some kinsfolke afarre off countrey-men fellow-citizens townes-men parishioners neighbours friends and such like but many which are very neere of blood of one and the same family bedfellowes with the like neuer pray one for another Not husbands and wiues parents and children brothers and sisters with the like many Parents other wise prouident for their children faile in this maine point whereby it commeth to passe that their prouidence faileth of the issue desired and expected The Apostle saith If there be any that prouideth not for his owne he denyeth the faith and is worse then an Infidel What is he then that prayeth not for his owne shall not Diues rise vp in iudgement against such who being in hell prayed that Lazarus might goe to his fathers house and to his brethren to testifie vnto them lest they also should come into that place of torment 4 The very heathen could say that a mans countrey is to be preferred before his family publike persons before priuate yet many who professe themselues Christians are very vnmindfull of the Church and Common-wealth where they liue neuer calling vpon God for Ministers and Magistrates May we not well thinke that this is one cause why there are so few good why such corruptions in both assuredly if God were faithfully earnestly instantly called vpon we should haue more store of better 5 In the last place what may we thinke of those who pray not for the Saints all of whom aboue al other ought to be prayed for can the loue of God be in such But then what of such as are so farre from praying for any of them as they curse them wish all euill against them in this respect because they are Saints and vpright in heart there be husbands that curse such wiues parents such children maisters such seruants Magistrates such subiects Ministers such people and so on the other side wiues such husbands children such parents c. So also brothers such brothers kinsmen such kinsmen neighbours such neighbours c. Well may wee thinke that they who thus hate whom God loueth and curse whom God blesseth are neither loued of God nor shall receiue blessing from him vnlesse they thorowly repent The Apostle saith pray for all Saints among Saints excluding none at all they curse all Saints euen those that are by outward bonds neerest knit vnto them This their bitter spite against Saints whom otherwise they could loue if they wee not Saints argueth that they haue no part or fellowship in the body of Christ nor in other priuiledges of the Saints §. 53 Of the things which we are to pray for in the behalfe of others FOr the things which wee are to aske in praier for others in generall they are whatsoeuer we may aske for our selues for proofe whereof obserue the forme of the Lords praier in euery petition where we aske any thing for our selues we include others we aske bread for others giue vs our daily bread so likewise forgiuenesse of sinnes freedome from temptation and deliuerance from euill Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things whether temporall spirituall or eternall to be praied for and euill things whether euill of fault or euill of punishment to be prayed against and apply them to prayers made for others but that heedeth not onely here obserue this generall rule that according to the needes of others are prayers to be made for them 1 If they be not called pray that they may be conuerted no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted The like may be said of Steuens praier 2 If they be called pray that they may be established and grow in grace as Saint Paul did 3 If they haue sinned pray that their sinnes may be forgiuen 4 If they be sicke pray that they may be raised 5 If they be wrongfully imprisoned that they may be deliuered and so according to other needs §. 54. This Gods will not knowne is no sufficient cause to hinder praier for others Obiect THus may wee crosse Gods determined purpose by praying for those things which God doth not purpose to grant as to pray for a mans life when his time of departure is come Answ 1. The same might be obiected against praier for our selues and then what praier should be made 2 Gods reuealed will is the rule and ground of our praiers we are not to search into his secret counsell but whatsoeuer we find warranted in the word to pray for 3 In all praiers for others we must pray with limitation and subiection to Gods will there is nothing for which we can pray so absolutely in the behalfe of others as in our owne behalfe for we cannot know the estate of others so well as of our selues §. 55. Of imprecations against ones selfe THe fourth and last branch of Prayer is Expostulation or Imprecation against others which is a kind of Prayer whereby iudgement and vengeance is desired In handling this point I will shew 1 What the persons be against whom imprecations may be made 2 In what respect they may be made For the persons No man may pray against
a disposition as they As among Papists blinde zeale moueth many to doe that which deadly malice moueth others to doe I doubt not but we may according to the truth of the matter conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost for 1 The Gospell was preached to them by Iohn the Baptist Christ and his Disciples yet they receiued it not but refused and reiected it 2 They did it despitefully as their carriage sheweth 3 They blasphemed Christ as we haue heard before and they persecuted him and his Disciples 4 They did all this against knowledge and against conscience as the instance which Christ giueth of their iustifying that in their children which they condemned in Christ yea they could say of Christ This is the heire 5 They did all also after the Spirit had supernaturally reuealed Christ vnto them for it is noted that Iesus knew their thoughts and thereupon hee accused them of blaspheming the Holy Ghost he knew their thoughts that is he knew how far the Spirit had wrought in them and how they striued against and resisted the Spirit and in that respect accuseth them of this blasphemie Lastly to put the matter out of all doubt after that Christ had set out this sin Saint Marke addeth this clause Because they said he had an vncleane spirit Implying by that inference that that blasphemie was in them an euidence of the sinne against the Holy Ghost §. 20. Of the meaning of these words SHALL NOT and SHALL NEVER be forgiuen THe second generall point noted by Christ about the sinne against the Holy Ghost is the Issue thereof which is set downe Negatiuely Affirmatiuely Negatiuely both by Saint Marke in these words hath neuer forgiuenesse and also by S. Matthew in these words shall not be forgiuen vnto men which is further amplified by a distinction of times in these words neither in this world nor in the world to come Affirmatiuely onely by Saint Marke in these words is in danger of eternall damnation The sentence and doome which Christ in all these words and phrases hath giuen of this sinne is very perspicuous and cleare but that Papists haue brought a cloud of obscuritie vpon them by the vapours of their false glosses and heresies which we will first remoue and then declare the fearefull issue of this sinne First the Papists cleane ouerthrow the maine point heere intended by interpreting the indefinite negatiue particle not and the generall negatiue neuer to as if a difficultie onely and not an impossibility were intended as if Christ had said the sinne against the holy Ghost shall not easily but very hardly be forgiuen or ordinarily and for the most part it shall not be forgiuen But the words are more cleare then so to be obscured For Not Neuer Nor in this world nor in the world to come are much more then not ordinarily not easily hardly and for the most part Besides if there were not an impossibilitie of the pardon of it prayer might be made for the partie that committeth it which may not be done But as this text is cleare enough to such as haue not contentious and captious spirits so there are other texts which put the point more out of all doubt and question as where the Apostle saith It is impossible to renew them againe And againe There remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation §. 21. Of the errors which Papists gather from this phrase nor in the World to come AGaine Papists roue farre beyond the scope of Christ in this place by inferring from this clause nor in the World to come that some sinnes which are not forgiuen in this World may be forgiuen in the World to come whence they further inferre that there is a Purgatory after this life and render these reasons of this latter inference First that into Heauen can enter no vncleane thing Secondly that out of hel there can be no redemption therefore say they there must needs be a Purgatory by which they which die in their sinnes must be purged and out of which they whose sinnes are forgiuen after this life must be deliuered Answ The two positions which are laide downe for reasons are sound and true for neither can any vncleane thing enter into Heauen nor can any that are once cast into hell be euer deliuered out of it for the Scripture termeth their paine euerlasting and yet the Papists are not constant in those assertions but deliuer many points contrary to them both as that many who for treasons rebellions and such like damnable sinnes are executed and die without repentance for them die Martyrs and are immediatly carried to glory is not this to thrust vncleane birds into Heauen And againe that many who died in mortall sinnes and so by their owne positions went to hell were deliuered from thence Some of the instances which their owne writers haue giuen hereof are these The soule of Falconilla a Pagan was freed from hell by the prayers of Saint Thecla and the soule of Traiane a Pagan Emperour by the prayers of Pope Gregorie and a certaine lewde man carried by the Diuels into hell was deliuered by Saint Sereus But to passe by these lying fables the consequences which from the forenamed sound positions they gather are most vnsound and absurd namely that there is a purgatory of which fiction I haue spoken before and that sinnes may be forgiuen after this life a point which as was said before they gather from this phrase nor in the World to come The falshood whereof is easily discouered by a due consideration of the true meaning of the words §. 22. Of the true meaning of this phrase nor in this world nor in the world to come THe Greeke word and the Latin also which we translate World signifieth rather time then place By this World is meant the time of a mans life here vpon earth by the World to come all the time from his death proceeding on without end to eternity Two Worlds are in Scripture giuen to euery man to be in one from the time of his conception or birth to his death the other from thence for euer for after death there is no alteration of a mans estate But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement when all shall stand before their Iudge and receiue their doome the beginning of that age or world to come is commonly reckoned from the day of iudgement in which respect Christ ioyneth that world and the resurrection from the dead together Which being so it is as euident as may be that no sinne can be forgiuen in the World to come §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come BVtfully to discouer the erroneous