an edge vpon our thankesgiuing Least we should forget this dutie to God God hath left some trouble some remainders like the weather in ache of a wrested ioynt when now it is restored How thankefully would wee take it to be set free from the drakenesse deadnesse sensuality earthly mindednesse which we still finde as a clog and chaine to the spirits of vs If this would be so gratefull to be set free from circumstances which molest vs onely how much more is that our substanciall deliuerance from the reuenging iustice of God from the power of the diuell holding vs vnder the curse from the power of our conscience iustly condemning vs from the power of sinne commanding as King how much more is this to be extolled This mercy was not showed to the Angels creatures more excellent then our selues Should one set vs free from the state of Villenage or ransome vs from the Gallies we could not think our selues thankfull enough to them much lesse can wee euer be thankefull enough for this benefit Vse 2 It should stirre vp spirituall ioy Looke Isa 44.23 where the insensible creatures are called vpon to reioyce for the redemption of Gods people when they were redeemed from Babell the ioy did put them into an extasie they knew not whither they were a sleepe or a wake Let vs pray to God to moue the scales from our eyes and take the vaile from our hearts which will not let vs reioyce in so excellent mercy It followeth Through his bloud Obserue what it is by which wee are ransomed and redeemed euen the bloud of Christ This was it which in the bloud of all the Sacrifices was prefigured We are redeemed saith Peter not with siluer or gold but with the bloud of Christ a lambe vndefiled When any are captiue here and there we haue but two waies vsually by which we redeeme them The first is by force of armes when we powerfully rescue them the other is by course of iustice when wee send some ransome and by way of change set them free For with-draw that voluntary couenant who doubteth but that had the creature kept his innocency a thousand yeares God was free to haue annihilated him Now it is in vaine to dispute what God might haue done by absolute power for God may out of his absolute soueraignty not haue punished Adams sinne both because it was against himselfe not others to whom he is tyed to doe iustice and especially for that the demonstration of his reuenging iustice springeth not from the necessity of his nature but from his voluntary disposition as well as the giuing life perpetuall to obedience for a certaine space performed And finally because God is able were he pleased to shew this power to turne it to his glory which mens impotency not attaining maketh them that they cannot alwaies with iustice forgiue euen that in which themselues are trespassed Yet seeing God hath determined that his iustice shall take her reuenge if by breach of couenant she be wronged hee cannot but execute punishment neither may he set vs free from the same but so as wronged iustice may receiue satisfaction Againe we know which maketh the Scripture say it was meete and necessary that Christ should be consecrated through suffering that he should suffer and so enter his glory See Luke 24.26 Heb. 2.17 Death corporall and spirituall such as is a punishment of sinne but not sinfull Desertion not in regard of vnion and sustentation but of consolation Impression of wrath death being made as seruiceable for our good and the feare of it being taken away by him who hath tasted it for vs and swallowed it vp into victory We know that he hath by way of ransome redeemed vs as being the fittest way both to deliuer vs out of his grace freely and yet to show himselfe iust in so iustifying or redeeming of vs See Rom. 3.25 For further opening this point Marke two things 1. What is vnderstood by Christ his bloud 2. How it hath set vs free from bondage By his bloudy death vpon the crosse or his bloudy and cursed death the Scripture maketh vs redeemed By his death Heb. 9.12 and by yeelding himselfe to be made a curse for vs Gal. 3.13 the commandement giuen to Christ being this That he should lay downe his life for our redemption For looke as a surety must pay in such death as the Law inflicteth on sinners such death as is ioyned with the curse As he was our surety and vndertooke to answer our sinnes the God-head did but sustaine him that he should not be swallowed vp of it as the brasen couering of the Alter did make it fit to endure that materiall fire 3. The assault of those impure spirits for the houre or time for all those powers of darkenesse was then come when this his redemptory suffering approached Christ our surety was to take vpon him our debt of death both corporall and spirituall so farre as he might neither the vnion of his person nor yet the holinesse of his nature any whit diminished The Scripture doth mention his bloud so frequently both because this circumstance is most sensible and was the body in which all the typicall bloud of sacrifices in the Law had his accomplishment And Ergo as when wee reade that Christ was flesh we must not thinke as Apollinarius that he tooke no soule so when we reade his bloud shed or bodily death wee must not thinke that he dyed not a spirituall death in soule also The fathers who denyed that he dyed in soule deny it not absolutely but after a sort viz. that he dyed not such a death in soule as did destroy the essentiall life of it like as death bodily doth the life of the body nor yet any such death as did either separate his soule from vnion with God or did imply any sinfull corruption as it did in vs whose soules are dead in sinnes and trespasses Now this death is it by meanes whereof Gods grace doth set vs free and that in most iust manner First from the guilt of sinne in as much as it doth pacifie and satisfie iustice her displeasure against sinne This obedience of that great God our Sauiour being farre more effectuall to please and satisfie then the sinne of the whole world could be to displease and prouoke iustice against vs For though it be finite in it selfe yet in the person it becommeth infinite for the value of it Hence it is that God that is God as now in his reuenging iustice is gone forth is said to smell a sauour of rest in the death of Christ and by Christs being put vnder the Law or curse of Gods reuenging iustice made manifest in the Law we are said to be redeemed from the Law or curse as by an al-sufficient ransome accepted of iustice Secondly Now this bloud or death doth free vs from the Diuell for Sathans power ouer vs was by reason of sin and the punishment due to it from the
exaltation of his Sonne To the second I answere this soueraigntie is giuen to the person of the Sonne both as God and man now ascended as God for it is a power which none that is a pure creature can take or execute and the Scripture saith The Lord said to my Lord that is to Dauids seede as hee was Dauids Lord according as Christ expoundeth it by his question now Dauids seede was not Dauids Lord as man but as God That it is giuen him as man is plaine because it is giuen him now ascended into heauen with his humane nature Againe that power is giuen to Christ as man which is to be executed by him as man but this kingdome is executed by Christ so that his manhood doth concurre as an instrument working with his God-head in the administration of it Iohn 5.27 He hath giuen him power to execute iudgement in as much as he is Sonne of man The third is plaine out of that Psal 110. and Paul construing it 1 Cor. 15.24.25 namely that Christ shall giue vp this kingdome and cease to sit at the right hand of God in this manner in which now he doth for then he shall no longer by his manhood execute gouernment neither shall he in manner appropriate his person but together with the Father and Spirit like as they so shall hee ioyntly with them rule and be all in all for euer The second point for clearing the Text is what heauens are here vnderstood those which Paul calleth the third heauen aboue the ayre clouds and starrie firmament Faith doth beleeue a place aboue these though Philosophie know it not To the third I answere the persons ouer whom Christ is aduanced are first described more particularly but yet obscurely Secondly more generally and plainely The particular enumeration in these words Principalities powers mights dominations The more full and plaine opening of them in the words following Euery name that is euery creature howsoeuer named whether in this world or whether belonging to the world to come But it is a question who are meant by the former words Ans They are commonly vnderstood of Angels but I take the first two to be names of excellency found in this present world First Principalities and powers when they are put for Angelicall natures they are not termed so simply but with an addition of the place as Ephes 3.10 Ephes 6.12 but these words put for humane excellencies wee reade them simply without any thing added Tit. 3.1 Be subiect to principalities and powers Againe I thinke this distribution of power named in this world and in that to come respecteth something in this enumeration forenamed the former these two first named the latter the couple following Thus I thinke also Col. 1.16 that enumeration of Thrones Diminions Principalities Powers the first two respect things inuisible or things in heauen the latter two things on earth for he seemeth to illustrate each part of the distribution by the particulars there inferred Wherefore we may thus conceiue of them Principalities signifie those in principal authority Powers all secondarie powers sent from them as Peter speaketh By mights I vnderstand Angels putting forth might in some miraculous effects of mercy or iudgement such as the Angell who did smite so many hundred thousands in a night the Angell which did the miraculous cure at the Poole Iohn 5. By Dominations I vnderstand such Angels whose ministerie God vseth in the gouernement of kingdomes and prouinces for that God doth vse their ministerie this may be gathered both out of Daniel and Ecclesiastes The putting all things vnder his feete noteth nothing but that subiection in which euery thing is to Christ God onely excepted reade Heb. 2.8 These things for opening the difficulties incident The summe is I wish your eyes opened that you may know the power of God toward you who beleeue through the working of the power which was wrought in Christ when God did raise him from the lowest degree of his humiliation euen the state of the dead and did crowne him with dignitie and kingly glory in the heauens not onely giuing him prerogatiue before both Principalities and powers such as wee see in earth yea before Mights and Dominations such as belong to the world to come but giuing him power ouer these and all creatures so as hee hath them vnder his foote Doct. 1 Obserue then first from the 20. verse Which he wrought in Christ That the selfe same power put forth in raising Christ our head is that singular power which raiseth vs For looke as the almighty power put forth to make Adam a liuing spirit was it which doth quicken vs in our order bring vs to haue life and being from him Thus the selfe-same power which raised Christ to be a second Adam and quickning spirit to all who belong to him that is the power which doth cause vs in our time receiue this supernaturall life and being from him For Christ his resurrection is both the resurrection of our soules and bodies in as much as he is raised vp that he may be a fountaine and roote of all supernaturall life his humane nature concurring with the diuine as an instrument with that which is more principall in the producing of it Vse 1 By this we see further the vanity of such who make God to doe nothing in our conuersion but that which wee may resist Could wee resist his power which made the first Adam a fountaine of generation vnto vs all And shall we be able to resist the almighty power of God raising Christ as a fountaine and roote of spirituall regeneration to all who are his Vse 2 This should make vs thankefull to God that he hath put forth such power towards vs in the resurrection of his Sonne Wee deeme it as his fauour who did appoint wee should descend carnally from the first parent of vs according to the flesh but this is farre more worthy of praise that euen in raising he should thinke on vs and appoint vs to receiue a resurrection of soule and body from him in due time and order Doct. 2 Obserue secondly that Christ is raised from state of the dead that God doth leaue his dearest children to the depth of miseries before he send reliefe His owne Sonne left to conflict with a spirituall kinde of death with desertion in regard of loue ecclipsed which impression of wrath as due to our sinnes with all the powers of darkenesse assayling him with naturall death in regards before opened his owne Sonne left to this gulfe of euils before saluation was showed This he doth to glorifie his power which doth not so brightly appeare till things are desperate Secondly that we might the better in extremities learne to trust on him to bring vs to this he is glad to make our cases past all helpe we can perceiue And thirdly to the end hee may the more endeare his benefits he doth let vs conflict long in the want of them Vse Let
not let our Peace while wee know that all things shall worke to our good that we shall be more then conquerers that God will not leaue vs nor forsake vs. Fourthly and lastly our Peace considered as abouesaid doth flow from the gift of the spirit which teacheth vs in some manner to know these things which are next aboue named we haue not receiued the spirit of the world but the spirit of God which teacheth vs to know the things bestowed vpon vs Nihil noÌ„ precognitum afficit voluntatem for nothing can worke vpon the affections as to make vs feare ioy further then it is knowne and wee see that a condemned prisoner though that his pardon be sealed yet is no lesse subiect to feare then before till the matter commeth to his eare and hee be infallibly certified of it Thus much for the grounds which are in some measure wheresoeuer true Peace is in any degree The more full Peace commeth from a further worke of Gods grace in vs which represseth or vanquisheth for a time all perturbations which spirituall wickednesses vnbeleefe vnholinesse in generall want of godly contentation defects in our conditions might occasion For looke as vnto bright cleere light more is required then that the Sunne should be present inlightening the ayre to wit that it should be in that strength present as to waste and disperse all darkesome clouds so heere to this full peace it is necessary that all perturbations should be more fully remooued Thus much for the opening this benefit Vse 1 Now the vse of this is first to stirre vs vp to seek after the true Peace Peace is a sweet thing so sweet that many a man doth so loue it that he will suffer much wrong rather then to giue any way to disquiet What were all the riches of this kingdome what were al the contentments of our priuate state vnto vs if we wanted this Peace If we could not eat our meate but with danger of hauing our throats cut before we should rise were the case thus would we not flie from our natiue Countries and seeke vs habitations where wee might liue peaceably That which a wound is in the flesh that which a sicke distemper is in our body that is disquiet and trouble in the minde Wherfore let vs flye by faith to the Prince of Peace Christ Iesus Vse 2 2 Wee must stirre vp our selues to be thankfull for this so excellent a benefit Should God suffer the Deuill to trouble vs with the guilt of sinne should he let the power of it rage vsurp so in vs as to inforce vs to cry ô miserable that we are should the Lord suffer the Diuell to haue such power as to tempt vs with blasphemous suggestions with prouocations to selfe-murder should hee let such discontented frets dwell in our mindes which did wast our liuers and make vs pine away with the anguish of them euen in this it were our duties to be thankefull how much more when we walke all the day long with inward tranquillity Wouâ—â— not any thinke himselfe faulty that should not thanke God for this temporall peace of our Kingdome that we heare not the drumme the trumpet the clattering of armour but that thou hast part in this peace which maketh thee free from feare of death hell the world all wickednesses which maketh thee sleepe secure wheresoeuer the winde lye for none can blow but to bring thee in profit if thou knowest this peace how much more art thou bound to break forth into the praise of thy most mercifull God Doct. 5 Obserue further from this he first nameth Grace then Peace as springing from the former Obserue hence that all true Peace is that which is bred in vs from the knowledge of Gods loue towards vs. Would we know true Peace if we finde that Gods loue doth cause in vs this Grace heere spoken of we may be sure our peace is sound To open this you must know that Gods grace or loue doth proue it selfe in common to all or more specially to some and may be called a common or a speciall Grace Now the Peace which is grounded vpon conceit of a common goodnes of God towards vs is not sound Peace for euen the beasts enioy common fauour from their Creator God saueth man and beast hee openeth his hand and filleth them his mercy is ouer all his workes this more common or vniuersall mercy as I may call it But here ariseth a necessary question viz. How I may discerne Gods speciall grace from this more common Ans First this speciall grace springeth from another fountaine common Grace commeth hence God is a faithfull Creator patient and kind toward the vnkindest vessels of wrath Hence it is that he doth them good that his goodnes may not want a witnesse in their owne conscience Acts 14.17 but this speciall Grace commeth from hence that hee is reconciled to vs in his Sonne Grace truth through Christ Iesus he hath made vs beloued in his well-beloued Iohn 1. Ephes 1.7 Secondly hence commeth a difference in the benefits for that common fauour giueth benefits to the preseruation of this naturall life but this loue in Christ giueth supernaturall benefits of repentance faith hope inward change of heart and affections Hence followeth a third difference for common Grace is acknowledged sometimes while the benefits of this life are afforded men but they neyther feele nor confesse Grace when these are bereaued but this spirituall Grace which commeth from Christ and standeth chiefly in supernaturall gifts this is felt often most abundantly in afflictions Rom. 5. Afflictions breed patience patience experience experience hope the loue of God being shed into the heart for as the darknesse of the night hindereth not the bright-shine of the starre no more doth the darkenesse of afflictions obscure the bright-shine of this Grace toward vs. Yea wee shall finde this in experience if before our troubles we doe not ouertly skinne our soares sparing our selues in our sinnes partly by not prouoking our selues to due repentance partly by not seeking to get the roots of rebellion throughly mortified partly by not endeuouring to weane our selues from all inordinate earthly delight in the creature for our superficiall sleighting in matter of repentance our boysterous proud impatience not well subdued our vnweanednes to some thing or other these 3. doe make an Ecclipse of the light of Gods countenance when now we are afflicted This by the way A fourth difference in these graces may be taken from the effect of them in the hart for the grace a carnall naturall man feeleth neuer maketh his heart flie vp from all earthly things and reioyce in God whom he seeth fauourable but euen as a harlot her loue is more to rings bracelets or gold sent her then it is to the senders so the world an adulteresse her affections are altogether on the creatures and good benefits giuen them nothing in comparison vpon God himselfe But the true
iustice of God Col. 2. By his crosse he triumphed ouer spoiled principalities c. By death he destroyed him that had the power of executing death Thirdly this death doth obtaine the spirit to be giuen vs which doth free vs from the captiuitie of lusts and inable vs to finde liberty in actions of godlinesse Christ was put vnder the Law that we might be redeemed and receiue the spirit of God This spirit is that life of the world for which he did suffer death as the Gospell speaketh Last of all through this death we haue deliuerance from all euils so that all teares in Gods time shall be wiped from our eyes and in the meane while all our sufferings are so changed that they are not effects of Gods reuenging iustice to destroy vs but they are such things in which God doth offer himselfe as a father intending to make vs partake further by meanes of them in the quiet fruit of righteousnesse Vse 1 The Vses of this are manifold 1. It letteth vs see that loue of Christ to dye for vs when now we did practise nothing but open hostility against him Rom. 5. Vse 2 Againe we see how fitly that is spoken of this bloud that it cryeth for better things then the bloud of Abell This doth appease reuenge not prouoke it this doth call for all kinde of blessings Wherefore let vs get our consciences sprinkled with this and flye to it by faith as they were wont to the sanctuary to the hornes of the alter for this is our true refuge in euery necessitie This doth shew vs how we should esteeme of all those benefits as remission of sinne c. which are purchased by it Things bought at high price we doe esteeme of them accordingly Many will not come out of their vanity but leaue the thing as not worth the taking which Christ hath purchased with his dearest bloud Knowing that you are redeemed from your vaine conuersation not with siluer and gold but with the bloud of Christ a Lambe vndefiled Doct. Remission of sinnes out of his rich grace Whence obserue First that to haue our sinne forgiuen is to be redeemed Reconciliation Redemption Remission Iustification One thing in regard of diuers respects diuersly named or set free from all euill That which before he called Redemption is here called Remission of sinne Our naturall estate if it be considered as a spirituall bondage Christ his deliuerance is redemption but if it be considered as a state in which we stand guilty and vnder punishment of the Law then Christ his deliuerance is the procuring of remission of sinne and they cannot but be one in substance though in reason and consideration they differ For what is forgiuenesse of sinne but an act of grace acquitting vs from all the guilt and the whole punishment of all our sinne And as we did speake of redemption so we may speake of remission For though the sentence of pardon be wholly and at once passed to vs yet the execution of the sentence is heere begun only and shall then be consummate when euery teare shall be wiped from our eyes in which regard we may grant without any danger of Popery that in the life to come euen at the time of Christs appearing to refresh vs or to reanimate our bodies by the returne of the soule to them that euen then sinnes shall be blotted forth that is the sentence which had absolued vs from all the punishment and consequences of sinne shall then be fully executed Againe the force of this remission is such that it setteth men free from the condemnation of Gods iustice in the Law from that power of the Deuill and my conscience condemning of mee from the life and power of sinne which is the death of the soule from all miseries and death which come in as a wages of sinne Vse This then should stirre vs vp to seeke remission of sin it is to be redeemed or set free from all euill to get our sin forgiuen therefore Dauid saith Blessed is the man whose sinne is forgiuen to whom God imputeth not sinne Looke as Malefactors will turne euery stone make all their friends they haue to get a pardon for their liues so would wee bestirre vs to get this pardon which once gotten we shall be sure to haue in Gods time all teares wiped from our eyes we shall see our selues deliuered from all euill Obserue secondly that euery belieuer in Christ receiueth forgiuenesse of his sinnes though by nature wee are in our sinnes lie in euill of guilt and punishment yet once getting faith on Christs bloud we are iustified we haue forgiuenesse of sin are accepted as righteous to life through Christ his obedience though the one is named yet the other is by a Synecdoche to be conceiued Euen as Kings to shew their clemency in entring their reignes they giue out free pardons to many kinde of trespasses so God to glorifie his mercy it pleaseth him to giue to vs in Christ the forgiuenesse of all our sinnes My meaning here is to speake precisely of remission of sinne as it is distinguished from imputing righteousnesse which I conceiue as a distinct part concurring in our iustification About this then we will inquire three points 1. In what order we haue it 2. What is the extent or latitude of it in respect of sinne and punishment 3. How we who haue it can be said to belieue the remission of our sinnes For the first as the supreame power of sauing or destroying is with God so of remitting and holding sinne vnremitted Wee are therefore to conceiue our remission first of all as in the gracious purpose of God toward vs who knoweth on whom hee will haue mercy and whom hee will harden as we thus had in Gods eternall purpose so we haue it giuen vs in time by way of execution First wee haue it giuen to Christ our Head for vs all for he being made sinne for vs euen as a suretie hauing all our debt layd on him hee could not be raised vp till now all our sins were done away Ergo Paul 1 Cor. 15. saith That if Christ were not risen we were still in our sinnes where hee maketh the cleering of vs all from sinne and Christ his resurrection to be accompanied one with the other Againe God did reconcile the world not imputing sinnes in Christ which could not be without remitting all their sinnes for whom his Christ did vndertake Besides were not our sinnes forgiuen in him we could not be raysed vp set in heauenly places with him for before we can haue quickning giuen vs in Christ we must haue pardon of sinne giuen vs. Further what did Christ shed his bloud for but that he might actually get the pardon of our sins Finally he doth distribute nothing to vs which by vertue of his obedience he receiueth not for vs. In the third place this remission is communicated from Christ to vs in manner following 1. Christ sendeth
for sinnes are said to be before committed which were committed vnder the former testament as Heb. 9. it is made plaine and so not the time of a man before and after conuersion but the time before and after or vnder the new Testament is there compared and howbeit wee are still to seeke forgiuenesse it is not that we are not in state of being iustified and forgiuen but because it is needfull that God should as well preserue and continue this as at first giue it and that this his mercy should be more and more manifested in vs and that the execution of this sentence should be further and further performed Finally that the Fatherly chastisements our sins daily incurre might be preuented for these causes we make this petition though we know all our sinnes are in regard of Gods gracious sentence remitted to vs Neyther doth the Churches censure excommunicating any argue that hee is one who before the tribunall of God is in state of condemnation or doth not continue vnited to Christ but that he hath no manifest externall communion with her in the dueties of godlinesse and secondary operations of the Spirit yea that as the Leaper was ciuilly dead in regard of ciuill communion so is hee to her in regard of spirituall but she doth take him to haue inward vnion and life which floweth from it for euen as wee seeke the health of none by way of medicine whom we cannot take to haue life in them no more can the Church the restoring of these by this so sharpe censure might she not thinke there were some life in them though it is oppressed as the life naturall by a fit of the Apoplexie If wee haue not all our sinnes forgiuen past present to come it is because Christ hath not the pardon of them all to giue vs or because the Word and Sacraments cannot apply to vs at once the pardon of them all or because our faith cannot receiue this plenary remission or else it is not fit for some consequence which would ensue But the former three none will doubt of and the latter is fondly surmised when this grace which forgiueth is the parent and nurse of holy feare in vs Psal 130. Wherefore for this first part let vs assure our selues God doth giue vs full pardon of all our sinnes and that this his gift is as his effectuall calling without repentance and we beleeuing doe receiue this whole mercy So that though we are subiect to grieuous fals after it and vnbeliefe yet not to any such vnbeleefe as shall euer make the faith of God and his gracious gift in vaine which concerning Gods forgiuenesse so far as they conceiue it to extend the best of the Papists Schoole maintaineth Now to show that the whole guilt and punishment is released Such who are set free from all condemnation are as well set free from temporall as eternall Now all in Christ are thus set free c. Such who are set free from the curse of the Law are set free from temporall punishments of sinne such I meane as come from reuenging iustice that she may be satisfied in them as well as from eternall for all these are the curses of the Law see Isay 43. Acts 3. Mica 9. Dan 9. Psal 103. Deut. 17. He who couereth them blotteth them out throweth them into the bottome of the sea sealeth them vp remoueth them as farre as the East from the West he doth not pardon them by halues The Papists doe yeelde this full pardon in Baptisme but in sinnes which we fall into after Baptisme I meane mortall sinnes they say that wee receiâ—e forgiuenesse onely of the eternall not of the temporall punishment which remaineth to be suffered by vs to the satisfaction of Gods iustice This is a wicked Doctrine derogating from Christ that the reuenew of purgatory might not be diminished and not to speake that all this Doctrine of sacramentall pennance leaneth on false grounds as namely on this for one that sinnes onely before Baptisme are forgiuen when we are Baptised that there are some veniall sinnes not deseruing eternall punishment it is to be detested because it maketh Christ not solely and perfectly to saue vs from sinne it maketh Christ not the purger of vs by himselfe from sinne which is affirmed Heb. 1.3 while it doth make vs to satisfie for our selues in regard of the guilt in part and temporary punishment Here are arguments in the Text against it 1. That remission which is giuen vpon a price more then sufficient to answere all the punishment of sinne that is not a halfe remission 2. That sinne which is remitted or pardoned that is not to be satisfied for to pardon is without satisfaction or any reuenge taken to forgiue that which is committed against me Should the King when he might execute a Traitour not take his life but keepe him in prison he should not forgiue the fault but change a greater punishment into a lesse 3. Againe that which is giuen from the riches of grace is no scant halfe pardon But the remission which God giueth is from his rich grace True it is that God doth after he hath forgiuen a sinne take temporary correction still as in Dauid but to offer himselfe as a father for our good is one thing to reuenge himselfe as a iudge for the satisfying of his iustice is another the sting of reuenging iustice is pulled forth from what time we haue forgiuenesse this done the euill is no curse of the Law and Ergo it may stand with full and free forgiuenesse Should some Turke haue sentence passe on him to die for some murther which amongst Christians hee is found to haue committed should Christians betweene the sentence and time of execution labour with him and conuert him to the faith of Christ should he now when the houre of execution were at hand Paenitentiae est sanatie in regeneratis in nonam vitam being duely prepared to it take Baptisme I hope he should be fully forgiuen and yet he should haue no release from this death which by his murther he had deserued In a word there is no ground for this opinion Which some see and Ergo yeeld that Baptisme doth not take away all punishment in this life but in the life to come it shall It taketh all away which were to be suffered in purgatory and all penalties the Church may inioyne but it is onely defended that the flame of purgatory might not be extinguished Aske the question why doth this man hauing after Baptisme fallen to some mortall sinne and then repenting why doth he on his faith and repentance receiue onely forgiuenesse of the eternall punishment Is it that Christ his death is not as sufficient as before are there not sufficient meanes will not the same qualification in faith and repentance serue that did before They say the first is all-sufficient in it selfe They say the Sacrament of their pennance is perfect they say if a man