it not If this I say bee a benefit then take notice of the meanes whereby wee may bee inabled to stand fast in that libertie which Christ hath purchased for vs and made free from the forenamed slauerie and withall make conscience and giue all diligence to vse the means aright It is a point of notorious folly to be desirous of a thing and carelesse in doing that whereby our desire may bee accomplished Yea it is a cunning wile of the Diuell in good things to make men separate the meanes from the end but in euill the end from the meane as to make men desire and looke for the good and happie end of righteousnesse and yet bee backward in walking in that way that leadeth thereto and contrariwise eagerly and swiftly to runne in the way of sinne and yet not feare the wages of sinne and the Issue of that course In the first kinde Balaam was deceiued In the second Euah was deluded Balaam desired to dye the death of the righteous but carelesse hee was in leading such a life as brought foorth such a death Euah was perswaded shee should not dye and yet feared not to eate of that fruite against which death was denounced Let the fearefull end of both these make vs wise against these wiles Worldly men are wise enough herein if they obserue a good benefit to bee had they will seeke how it may be obtained and do with all diligence that whereby it may be obtained This maketh them to passe ouer Sea and Land to get such commodities as their owne Land affordeth not this maketh them when they feare enemies to haue all warlike prouision readie oft to muster their men to keep continuall watch and ward at their chiefe port-townes with the like Now this end heere laid downe being a matter of so great consequence for if we stand not fast but suffer our selues to be foiled and ouercome no lesse damage and danger followeth thereof then losse of eternall happinesse on the one side and vtter destruction on the other Why should we be more foolish in spirituall matters then worldlings are in temporall They indeede are more sensible of temporall things whether good or euill Let vs therefore in spirituall matters giue the better heed to the direction of Gods word that faith may make vs as wise as sence maketh them §. 11. Satan our aduersarie THe necessitie and benefit of this armour will be better manifested if we shall duely weigh who is our enemy and what his assaults be The enemie against whom we are made able by the whole armour of God to stand is the Diuell Thus is he called our Aduersarie Enemie Tempter Murtherer c. Much might be spoken of the creation nature fall and many other points of the Diuell but I will content my selfe with such points as may most serue for our present purpose which is to shew how fearefull and terrible an enemie he is §. 12. Satan a terrible enemie FOr the better vnderstanding whereof know that the Diuels by creation were good Angels as powerfull wise quicke speedie inuisible immortall c. as any other Angels equall in euery respect but inferiour in no respect to the very best Angels When they fell they lost not their naturall substance and essentiall properties thereof no more then man lost his when he fell for as man remained to be not only flesh and bloud but also a liuing yea and a reasonable creature after his fall so the Diuell remaineth to bee a spirit inuisible immortall quicke speedie c. as before onely the qualitie of his nature and properties is altered from good to euill as powerfull as he was before to good so powerfull is he now to euill inuisible and quicke hee is wonderfull close and speedie in working mischiefe hee was not more desirous of good before his fall then since he is mischieuous and euen set vpon euill There are foure especiall things which make the Diuell very fearefull First his power Secondly his malice Thirdly his subtiltie Fourthly his sedulitie and speede Who feareth not a powerfull enemie This made Goliah seeme so terrible If an enemie bee malicious euen for his malice hee is feared as Doeg or if hee bee craftie and subtill for which Achitophel was feared yea also the enemies of Israel were accounted fearefull in regard of their swiftnesse That they came hastily with speede How terrible will all these make an enemie when they all meete together It may bee thought that if an enemie bee malicious and wanteth power hee may consume himselfe with malice and doe little hurt to others or if hee bee powerfull and malicious but want witte crafte and subtiltie hee may like an vnbridled Horse runne on head-long in his powerfull malice to his owne ruine and destruction or though to his power and malice subtiltie bee also added yet if hee bee slow and carelesse hee is the lesse feared in hope that hee may be preuented in all his enterprises But where malice is strengthned by might might whetted on by malice both malice and power guided by craft craft and all stirred vp by diligence sedulitie and speed who can stand against such an enemie Now all these do in a very high degree concurre in the Diuell as Saint Peter doth notably set them downe in this description of the Diuell Your aduersarie the Diuell like a roaring Lion walketh about seeking whom to deuour His name Diuell and that which he seeketh for to deuoure sheweth his malice The beast whereunto he is resembled Lyon sheweth his power and craft and the attribute roaring addeth terror thereunto lastly his walking vp and downe sheweth his sedulitie Of his power malice and sedulitie I shal haue occasion more distinctly to speak on the 12. verse §. 13. The Diuels wiles SAtans subtiltie is heere particularly expressed vnder this word wyles The Greeke word signifieth artificiall crafty cunning conueyances of matters windings vp and downe and turning euery way to get the greatest aduantage Fitly is this word vsed by the Apostle for his temptations and assaults are very cunning full of much deceit of many windings which make him so mightily preuaile against the greatest sort of the world euen against all that are not strong in the Lord and wise in well vsing the whole armour of God The titles which in Scripture are giuen to the Diuell doe euidently imply his great craft He is termed a Dragon and a Serpent which of al other beasts are counted the craftiest and wisest yea to shew that he hath had long time of experience to make him the more subtill and crafty he is called an old Serpent a great red Dragon There are names in Greek which we ordinarily translate Diuell that yet further signifie his great subtilty for they note out his great knowledge and vnexperienced skill As his names are so is his practise full of many
teach other doctrine auouching that if any do he is proud and mad and therefore biddeth auoid such yea he denounceth a fearefull curse against them which preach otherwise then the Apostles had done Besides this being without warrant of the Word how can it be performed in faith i if not in faith how can it be acceptable to God To say the least against Prayers for the dead they must needs be vaine and fruitlesse for Gods determinate iudgement passeth on euery one so soone as they die If they die in the Lord blessed are they if they die in their sinnes they are irrecouerably cursed as is implyed in the parable of Diues being in hell to whom Abraham being in heauen thus saith They which would go froÌ„ hence to you cannot neither can they come from thence to vs. Herein is the prouerbe verified Where the tree falleth there it lyeth for as life leaueth vs so iudgement findeth vs. Prayer therefore for the soules of the deceased is as physicke for the bodies of the dead §. 40. Of Purgatory AS for Purgatory which Papists make to be a middle place betweene heauen and hell where they say all such are as die not in mortall but in veniall sin and from whence by the Prayers of the liuing they may be released it is a meere fixion inuented of mans idle braine and maintained to increase Antichrists earthly treasures it is against the current of the Scripture which acknowledgeth but two sorts of people Children of the kingdome and children of the wicked faithfull and vnfaithfull and accordingly onely two places after this life heauen and hell The distinction likewise of mortall and veniall sinne as they vse it making some sinnes in their owne nature by reason of the smalnesse of them Veniall is against the Word which saith indefinitiuely of sinne excepting no sinne at all The wages of sinne is death Woe to them that after this life enter into any fire the Scripture no where mentioneth any temporary fire after this life but euerlasting and vnquenchable Obiect 1 The second petition compriseth the dead vnder it Answ That petition hath not any particular respect to any particular person departed so as it cannot iustifie any particular Prayers for a particular person deceased which is the question in controuersie Indeed that petition respecteth the whole body of Christ some of the members wherof are the Saints now dead but it followeth not thereupon that it is a Prayer for the dead for principally it respecteth the liuing and the dead onely by consequence Besides it implyeth no altering of the estate of the soules of the dead which is another point in question Obiect 2. Many prayed for their children and friends which were dead and had them restored to life Answ 1 This is nothing to the alteration of the estate of the soules which is the point in controuersie 2 Those were extraordinary examples done by extraordinary spirits and are no more exemplary then the Israelites passing through the red Sea or Moses Eliahs and Christs fasting forty dayes Vse This point is to be noted as against the erronious doctrine of Papists who maintaine Prayers for the dead â—o against their superstious practises who vse vpon Church-wals Church-windowes graue-stones and the â—ike to set this phrase Pray for the soule of A. B. and if any haue been bountiful to their Church they vse to offer vp Masses and to say dirige and to sing requiem for their soules from time to time All which to say the least are toyish and childish §. 41. Of vaine wishes for the dead NOt much vnlike is the practise of many ignorant and superstitious persons among vs who if mention be made of any of their friends departed vse presently to say God be with him the Lord be with his soule or God haue mercy on his soule with the like Marke the persons that most commonly vse these vaine wishes and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue for if they knew how to pray aright for their friends they would not make such vnprofitable wishes for them Wherin note their preposterous course when true Prayer is warrantable acceptable honourable to God and may be profitable to him for whom it is made being commanded of God and agreeable to his will they impiously neglect it but when there is no warrant to make it no hope of doing any good by it they superstitiously vse it Obiect Marke their apology and ye shall find it as foolish as the thing it selfe is toyish For if any reprooue them for it presently they say what hurt is it Answ It is hurt enough that there is no good in it that it is vaine and idle Of euery idle word that men shalâ— speake they shall giue account at the day of iudgement Too many idle words passe from them who are most circumspect and watchfull ouer their words Is it not enough for men to let slip vnawares idle words but that they must also iustifie idle prayers All things must be donâ— in faith all to Gods glory all in loue Much more Prayeâ— which is the most excellent and heauenly action that can be performed But these wishes cannot be in faith because they haue no warrant nor to Gods glory because they are not agreeable to his will nor in loue because they can bring no profit Obiect 2. Were we not better say the Lord be with them then the Diuell take them Answ Is there not a meane betwixt extreames must ye needs be superstitious or impious seeing Gods determinate iudgement is passed vpon them and they are come to the place of their euerlasting abode why leaue ye not them to their own Master and pray for the liuing who may reape good by your prayers §. 42. Of not praying for such as sin against the Holy Ghost 2 COncerning those who sin against the Holy Ghost we haue an expresse inhibition not to pray for them and the reason rendred because it is a sin vnto death that is as Christ more plainly setteth it downe it shall not be forgiuen vnto men neither in this world nor in the world to come Their iudgment is as certain as if they were dead yea and by their sinne manifested to be certaine This sinne is very hardly discerned there is neede of more then any ordinary spirit to discouer it The ground of this sin is set and obstinate malice against Christ his truth made known vnto them by the spirit of reuelation The effect of it is an vniuersal apostasie an vtter renouncing of that truth and that with plaine blasphemy Now seeing no man can know what is the spirit and heart of another by an ordinary spirit who shall iudge a man to haue committed that sinne The Prophets and Apostles could discerne them as Paul discerned Alexander
Of preuenting the sinne against the Holy Ghost TO returne to the point in hand wee haue heard what the sinne against the Holy Ghost is and what the issue thereof is namely Impossibility of pardon certaintie of eternall damnation Whose heart doth not tremble to thinke of their estate The very Diuels doe tremble to thinke of their owne doome and iudgement Diues is thought to be in a most miserable plight That which ministreth any comfort to sinners in this world is that they hope the due vengeance of their sinnes shal not be executed vpon them This hope can none haue that sinne against the Holy Ghost Though all sinnes as before we haue heard shall bee pardoned yet a man may so grow on in impudencie and obstinacie as to sinne against the Holy Ghost and make his sin irremmissible and himselfe certaine of eternall damnation Let vs therefore take heed of making any way to this sin and of prouoking God to cast vs cleane ouer into Satans power or rather to suffer vs to giue vp our selues wholly vnto Satan For the preuenting hereof let the directions heere following bee carefully obserued 1 Be watchfull against euery sin yea against the very beginnings of sinne Giue no place to the Diuell Take heed left there be at any time in any of you an euill heart of vnbeleefe in departing from the liuing God Especially let vs take heed of sinning against our owne iudgement and knowledge against the perswasion of our heart and conscience and against the reuelation and motion of Gods Spirit in vs. Sinne is deceitfull and Satan is subtill They allure men step by step to descend till by degrees they bring vs into this irrecouerable downefall of the sinne against the Holy Ghost 2 Haue the Gospell the Word of saluation in high account As we haue knowledge thereof so let vs set our heart and loue vpon it Loue of the Gospell will make men cleaue close vnto it and will keepe them from renouncing of it If men receiue not the loue of the truth that they might be saued God will send them strong delusion that they should beleeue a lye and bee damned Through light esteeme of the Gospell men oft come to reiect it and to proue Apostates 3 Duely weigh the difference betwixt Christ and the world how Christ can vphold thee and preserue and protect and prosper thee against the world but all the world cannot shelter thee from his warth True knowledge of Christ of the benefits wee reape by him of the priuiledges we haue in him of the comfort and peace we receiue through him will make vs account all the things of this world in comparison of Christ but as dung and it will make vs also stand the more resolutely against all the assaults of the world and not suffer our selues thereby to be drawne from Christ Let vs oft call to minde that which Christ hath said to this purpose What is a man profited if he gaine the whole world and lose his owne soule or what shall be giue in exchange for his soule 4 If at any time through his owne weakenesse or the violence of any temptation a man be so farre ouertaken as to deny the Gospell and to forsake Christ let him not persist therein but rather as Peter did vpon the first occasion offered to discouer his folly let him throughly humble himselfe and speedily repent The longer sinne continueth the stronger it groweth and the greater aduantage will Satan take thereby Deadly poison being speedily purged out may be kept from infecting the vitall parts 5 After once thou art recalled hauing before time denied Christ be the more watchfull ouer thy selfe that thou deny him not againe and againe If the Diuell being once cast out returne againe Hee will come with seuen other spirits more wicked then himselfe If after men haue escaped the pollutions of the world through the knowledge of th◠Lord and Sauiour Iesus Christ they are againe intangled therin and ouercome the latter end is worse with them then the beginning 6 While thine heart is pliable pray earnestly instantly pray as against all sins so especially against presumptuous sinnes as Dauid did and in particular against this vnpardonable sinne Nothing more powerfull against sinne and Satan then faithfull prayer without this all other meanes are fruitlesse This meanes is to be vsed as for our selues so also for others as we haue before shewed There is nothing against which we ought more earnestly to pray then against this sinne for no estate more desperate then theirs who fall into this sinne §. 34. Of the persons who cannot fall into the sinne against the holy Ghost AS this Treatise was begun with declaration of Gods Mercy in forgiuing all manner of sins so it shall bee concluded with application of comfort to the elect and that in regard of the nature and issue of the sinne against the Holy Ghost That which maketh this sin to seeme as an hot fiery thunderbolt euen that which maketh it most terrible and dreadfull that I say ministreth matter of comfort to the elect namely that it is impossible it should be pardoned and that the committers thereof are sure to bee eternally damned The comfort is this that the elect are absolutely freed from it so as they cannot fall into it The Reasons are euident 1 When they come to bee inlightned together with their illumination regeneration is wrought in them Now they who are borne againe cannot so wholly giue vp themselues to sin and Satan as to sin against the Holy Ghost The Apostle in a more inferiour degree and kinde of sinning then in this kinde against the Holy Ghost saith Whosoeuer is borne of God doth not commit sin for his seed remaineth in him and he cannot sinne because he is borne againe 2 All the sinnes of the elect in the issue and euent are Veniall such as shall be pardoned For though in the nature and kinde of sin euery of their sins are as the sins of all other mortall For the wages and due deserts of sin not any one sin excepted is death yet hath Christ by his death satisfied for all their sins All therefore shall be pardoned to them 3 All that are elected are elected to eternall life and being elected thereto they shall assuredly be made partakers thereof Gods purpose and decree remaineth firme and stable and cannot be made frustrate They are not therefore in danger of eternall damnation and so cannot fall into that sin Yet let no man be presumptuous or secure in this regard for first hee may bee mistaken in his election and thinke he is chosen when indeed he is not If hee be deceiued and mistake the markes of his election then is he not exempted from this sinne and the feareful issue thereof Againe though he be elected yet if hee be not watchfull ouer himselfe
what way they are to walke to Heauen hee sets many prickes and crosses therein as reproaches disgraces troubles vexations persecutions by losse of goods liberties and liues yea many times grieuous torments and tortures now if our soules be not fenced with the preparation of the Gospell of Peace what hope yea what possibility is there of going on and holding out in that way §. 3. Of the ground of Patience Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation this fence and furniture of the soule namely patience may be gotten euen by the Gospell of Peace for it is such a preparation as the Gospell of peace teacheth and worketh whence it followeth that the Gospel of Peace is the onely true ground of this peece of Armour For the better clearing of this point I will distinctly shew 1 What the Gospel is 2 What Peace is here meant 3 Why Peace is thus attributed to the Gospel 4 How the Gospel of Peace effecteth this preparation §. 4. Of the Gospel GOspel according to the proper notation of the originall word signifieth a good message or glad tidings so it is sometimes translated as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings c. The same notation may our English word Gospel admit for spell in ancient time signified speech Gospel then is a good speech The most elegant and learned languages retaine the Greeke word The good and glad tidings which this word implieth is that Christ Iesus the Sonne of God is giuen vnto the sonnes of men An Angel from heauen thus expounded this word for hauing said I bring you gla◠tidings he addeth that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus declaring his Diety and humanity his conception and birth his life and death words and deedes humiliation and exaltation c. are by an excellency and propriety termed Gospels or to speake as the Scots doe Euangiles and the penne-men of them Euangelists If it bee duely considered into what a woe-full estate man by sin had implunged himselfe how no creature in Heauen or earth was able to succour him what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs it will appeare that neuer the like glad tidings was or could be brought to man-kind then this that Christ a Sauiour was giuen vnto them so that this message may well be called a Gospel or Euangile In it is the very fulnesse of Gods fauour manifested §. 5. Of that Peace which the Gospel causeth THe Peace heere spoken of is our reconciliation with God In the beginning God made man after his owne Image by vertue whereof there was a sweet harmony and concord betwixt God and man God hauing reuealed vnto man what was his good will pleasing and acceptable vnto him man being both able and also willing to doe that which was acceptable to God But long this Peace did not last it was soone broken and that wholly and onely through mans default For man wittingly sinned against his Creator and thereby iustly prouoked his wrath thus came enmity betwixt God and man Such a breach was made by mans rebellion that all creatures in Heauen and earth were not able to make it vp Christ therefore the eternall true naturall proper onely begotten Sonne of God tooke vpon him to be a Mediator betwixt God and man Hee satisfied his Fathers Iustice pacified his wrath procured his fauour towards man whereby God was moued to offer reconciliation vnto man withall he gaue vnto man his sanctifiing Spirit to breed faith in him that thereby man might receiue and embrace this reconciliation In this respect God is called the God of Peace Rom. 16. 20. and Christ our Peace chap. 2. 14. Prince of Peace Isa 9. 6. And God is said in Christ to reconcile the world vnto himselfe 2 Cor. 5. 19. Thus through the mediation of Christ God offering and man accepting reconciliation a most perfect and inuiolable peace is made betwixt them and this is the peace here meant As fruits of this peace there flow from it remission of sinnes quietnesse and comfort of conscience ioy of heart willingnesse and ability to doe that which is pleasing vnto God freedome from the dominion of sinne from the power of the Diuell from the euill of all crosses from the sting of death and of the graue and from the feare and fire of Hell §. 6. Why it is called the Gospel of Peace THis Peace is so appropriated to the Gospel that it is called the Gospel of Peace and that in a double respect First of the matter Secondly of the effect 1 The subiect matter of this glad tidings is the forenamed Peace and reconciliation betwixt God and man The Gospel first declared and still continueth to publish the same neither the Law nor any humane writings can doe this therefore so soone as one Angel had declared this glad tidings an whole troope of heauenly souldiers cryed out Peace on earth It was the Gospel which declared peace to Adam Noah Abram and the rest of the Saints in al ages before and since Christs time They therefore which preach the Gospel are said to publish Peace 2 It is a powerfull effect of this Gospel to worke Peace in them that heare it and beleeue it For in and by the Ministery of the Gospel the Spirit of Christ is conueyed into our hearts in which respect it is called the ministration of the Spirit This Spirit first moueth vs to embrace reconciliation offered in the Gospel and then it quieteth our conscience and so worketh Peace therein How admirably doth this commend vnto vs the loue of God and of his Sonne our Sauiour he thought it not enough that at first he made al in peace though he might iustly haue reiected man for euer as he did the Diuels because man willingly and rebelliously broake this Peace yet to magnifie his mercy towards man he spared not his Sonne but gaue him to be our Peace who to vse the Scripture phrase slue hatred and made Peace yea not so onely but also gaue his Gospel thereby making open proclamation of Peace and inuiting men to imbrace it Excellently is this set forth in the parable of the Kings sonnes wedding if we doe as they who were inuited thereunto how iustly doe we deserue to be depriued of this Peace What a blessing is it to haue the Gospel preached among vs the Gospel of Peace such a Peace as passeth vnderstanding Is it not an heauy curse to want this Gospel this should be a strong motiue to stirre vp Ministers diligently and faithfully to preach the Gospel and to stirre vp people earnestly to giue heed and credence thereunto euen as they tender their Peace §. 7. Of the ground
against this and say The title MAN might haue implied as much I answere that there is a farre greater emphasis in this title Sonne of Man as according to the Hebrew phrase it is more emphaticall to say a sonne of disobedience a sonne of perdition then a disobedient and forlorne man To apply that which hath been said of this title it is without all exception cleare that by the Sonne of Man is heere meant Christ Iesus For Christ neuer attributeth this title to any but to himself Besides sin and blasphemy which is heere said to be committed against the Sonne of Man is not properly committed against a meere man In Christs manner of setting forth himselfe vnder this title Sonne of Man note his modestie and his humilitie Hee doth heere set himselfe forth as God that hath power to forgiue sinnes a great and excellent dignitie and therefore speaketh of himselfe in the third Person as of another Behold his modestie There were many most excellent titles due and proper to him which others attributed to him as Sonne of God King Lord Iesus Rabbi and the like but he himselfe maketh choice of that which of all other was the meanest and ministred least matter of ostentation Behold his humilitie As these graces are to be admired in Christ so are they to be imitated by vs. §. 12. Of the particular respect wherein the title Sonne of Man is heere vsed HAuing spoken of this title Sonne of Man in generall let vs now more distinctly and particularly consider in what respect it is heere vsed Many take it heere by way of extenuation as if Christ more largely had thus said Considering that the Son of God was pleased to take vpon him mans nature and in that nature to appeare vnto men and in such a shape to appeare as he could not be discerned to be any other then a man they which speake against him and blaspheme him may seeme to haue some pretext and excuse because they knew him not to be the Sonne of God and in that respect their sin may be forgiuen them They who take this title vsed heere in this sence illustrate their meaning with the similitude of a Kings sonne and heire apparrelled with a beggers tagged ragges if any of the subiects meeting him but not knowing him should reuile him and otherwise abuse him that subiect should not be condemned of high treason his ignorance of the person would extenuate his fact Answ Though that similitude doe fitly illustrate the pretended sence and meaning of the words yet this sence is not pertinent to the present place and purpose of Christ The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost But to compare it with a small light sinne is no aggrauation Wherefore I rather take this title Sonne of Man in a contrary sence not in way of extenuation but of aggrauation whereunto it tendeth if this title bee taken as setting forth on the one side the low degree of humiliation whereunto Christ descended for our sakes together with the vnspeakeable loue of God in giuing his onely begotten Sonne to be a Sonne of Man and on the other side mans light account or rather plaine contempt of Christs abasement and of Gods kindnesse as if more largely and distinctly it had been thus said Though men not in thought only but by word and deed also dishonor and blaspheme him who is not onely the Almightie Creator of all things but also the mercifull Redeemer of mankind who being the eternall Sonne of God for mans sake became a Sonne of Man and from the highest heauens descended into the lowest parts of the earth to deliuer them who through feare of death were all their life time subiect to bondage yet may this sinne and this blasphemie be forgiuen To illustrate this with the forenamed similitude Suppose a Kings subiect be a gally-slaue and to redeeme him the King send his only sonne and this sonne become a poore slaue to deliuer that subiect and yet that subiect speake against reuile and euill intreate this Prince is not this more then monstrous ingratitude And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude This is that goodnesse of God which is intimated vnder this phrase Whosoeuer shall speake a word against the SONNE OF MAN it shall be forgiuen him §. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause is this Mans vngratefâ—lnesse drieth not vp the spring of Gods goodnesse Note how Dauid setteth forth Gods goodnesse in this respect for after hee had set forth the ingratitude of the Israelites in many respects concerning God he saith Yet he being full of compassion forgaue their iniquitie And again after hee had shewed how they forgate God their Sauiour c. He addeth that God turned away his wrath and remembred for them his Couenant Thou hast played the harlot with many louers a great point of ingratitude yet turne againe to me saith the Lord to rebellious Israel But most euideÌ„tly is this proued by that mercy which was shewed to many thousands of those Iewes who euilly intreated the Sonne of Man a man approued of God among them by miracles wonders and signes And denied the Holy one and Iust and desired a murtherer to be granted vnto them And killed the Prince of life The Reason is euident Gods goodnesse ariseth from himselfe and it is answerable to his greatnesse As mans vnworthinesse hindreth not God to shew mercy to man at first when he is dead in sinne so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude what God doth he doth for his owne sake Vse As before we had euidences of Gods rich mercie so heere behold long-suffering mixed with mercy nothing commends ones patience more then abuse of kindnesse By Gods ouercomming mans euill with his goodnesse he sheweth himselfe to be slow to anger and that hee delighteth not in the death of sinners Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God may bee emboldened notwithstanding to returne vnto the Lord according to that which the Prophet said vnto the vngratefull Israelites in the name of the Lord Thou disobedient Israel returne and I will not let my wrath fall vpon you for I am mercifull Vse 3 Hereby also all that professe themselues to be the children of God our heauenly Father may learne to be like him in long-suffering and not to suffer themselues to be ouercome with euill but to ouercome euill with goodnesse THE SECOND PART Of Gods Iustice A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes euen all manner of sinnes not blasphemies excepted committed by any person yea though the blaspemie
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.
to God and man so that a conformity thereunto is righteousnesse §. 2. Of the kinds of Righteousnesse Obiect THis is such a peece of armour as none in this life can attaine vnto but Christ Iesus the true naturall Sonne of God who by an excellency and propriety is called That iust one Of him it is properly said That hee put on righteousnesse as a brest plate Indeed at first God made man righteous and in Heauen the Saints shall bee all iust and perfect but on earth there is none righteous no not one Answer There is a double righteousnesse mentioned in the Scripture one legall framed according to the exact rule and strict rigour of the Law The other Eâ—angelicall accepted according to the gracious fauour and limitation of the Gospell The Law requireth two things First an absolute perfection in euery part point and degree thereof Secondly this perfection in that very party who is iustified thereby For Moses thus describeth the righteousnesse which is of the Law that the man euen the man himselfe in and by himselfe which doth those things euen all those things which are written in the Law according to the vttermost extent of them shall liue thereby but cursed is euery man that continueth not in all things c. By the Gospell both those are limited and the rigour of them mitigated For there are two parts of Euangelicall righteousnesse one of Faith the other of a good conscience The righteousnesse of faith is Christ himselfe with his righteousnes imputed to vs and by faith receiued of vs in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth The end of the Law is to iustifie and saue those which fulfill it Now we by reason of the flesh dwelling in vs cannot fulfill it Christ therefore subiected himselfe thereto he perfectly fulfilled it To them which beleeue his perfect righteousnesse is imputed so as they are iustified and saued thereby Thus is Christ the end of the Law and that which by the Law was exacted of our owne persons by the Gospell is accepted for vs in Christ who performed it This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour verse 16. Here therefore is especially ment the righteousnes of a good conscience §. 3. Of that Righteousnesse which is here meant THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate whereby they endeauour to approue themselues vnto God and man by performing what Gods Law requireth to be performed vnto both I terme it First A worke of Gods Spirit because it is the Spirit which quickeneth and enableth vs to doe what we doe 2 Powerfull because we are by nature Dead in sins and not able of our selues so much as to think a good thoght 3 In the regenerate for that onely which is borne of the Spirit is spirit 4 Indeauour for this being true and earnest with the very vttermost of our power is the greatest perfection which in this World we can attaine vnto 5 To approue to God and man because duties are required towards both 6 What Gods Law requireth because that sheweth what God doth approue and what man should approue This was that righteousnesse for which Zacâ—ary and Elizabeth were commended This consisteth of two branches First to abstaine from euill Secondly to doe good Dauid describing a righteous man saith Surely he doth none iniquity but walketh in the way of God Oft doth the Scripture ioine those two together as two essentiall parts of righteousnesse except these two doe concurre the brest-plate is not sound §. 4. Of resembling Righteousnesse to a brest-plate Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate The originall word translated brest-plate properly signifieth that part of the body wherein the vitall parts as the heart lungs liuer and the like doe lie the whole vpper part of a mans body before euen from the necke to the thighes is comprised vnder this title Hence is it that that peece of armour which couereth this part of the body hath the same name The vse of this peece is to keepe safe the vitall parts and preserue a man from being mortally wounded or killed downe-right Thus doth righteousnesse keepe the Christian souldier safe and sure that the Diuell with all his assaults cannot pierce his soule and so vtterly destroy him A Lyon which is strong among beasts Prou. 30. 30. may be taken and destroied 1 Sam. 17. 3. 6. but so cannot the righteous This vse of righteousnesse will yet more euidently appeare if wee consider what it is that doth indeed mortally wound the soule and drawâ—forth the vitall blood and very life of it It is sin and nothing but sin that can destroy the soule By it did Satan first wound and kil our first Parents By it hath he from time to time preuailed in the World For sinne first prouoked Gods wrath procured the curse of the Law brought death and all the concomitances thereof The very sting of death is sinne Sinne first kindled hell fire and still continueth to blow vp and inflame the same Where the brest-plate of righteousnesse is well put on there sinne hath no power Righteousnesse is as contrary to sinne as water to fire and it will soone quench the heate of sinne §. 5. Of putting on the brest-plate of Righteousnesse Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance which according to the proper notation and true meaning of the word is a change of the minde namely such a change as bringeth forth a reformed life This true alteration of the minde and heart first causeth a thorow detestation of our former wicked course together with an vtter abiuration and renouncing of the same and then an holy resolute purpose to leade another kind of life and insteed of former sinnes to practise contrary duties as if a man in former times haue beene profane to bee so much the more religious for the time to come if a blasphemer before more carefull to honour the Name of God if riotous so much the more sober c. These are fruits worthy of repentance So long as these two fruits of repentance First an vtter detestation of all former wickednesse Secondly a constant resolution and faithfull endeauour to performe new obedience remaine in our hearts the Diuell cannot easily if at all preuaile against vs. But if the minde bee not altered and a thorow change wrought therein though there should bee some meanes to restraine vs from sinne and prouoke vs to doe many good things yet would the Diuell soone get aduantage against vs. Sinne is deceitfull Satan is subtill and busie if therefore wee bee not altered in our hearts the meanes of restraint being
of true Patience FRom that which hath beene deliuered of the Gospel of Peace that maine point which we haue in hand by necessary consequence followeth that the onely meanes of preparing our soules patiently to beare all crosses and constantly to goe through all troubles in our Christian course is a right knowledge of the glad tidings of our reconciliation with God It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought This was that glad tidings which the Lord brought to Moses to Ioshua to Gedeon and many others for that very end I might instance this in many thousand examples and shew how the courage and patience of the Saints which hath beene admirable to the world hath beene grounded on this sure foundation the Gospel of Peace For the truth is that all the Prophets all the Apostles all the true Christian confessors and Martyrs in all ages who haue endured more then flesh and blood could possibly with patience beare haue had their feete shod that is their hearts armed and prepared with assurance of their reconciliation with God but hauing such a cloude of witnesses I will content my selfe with naming two or three Many and sundry were the troubles inward and outward by open enemies and deceitfull friends on Sea and land which Saint Paul went thorow and that with an inuincible courage and resolution the cause of all is euident to be that knowledge which he had of Gods loue to him and of his reconciliation with God On this ground of confidence he did after an holy manner insult ouer all aduerse power But Iob yet suffered much more and his patience was so admirable that the holy Ghost maketh choice of him aboue all other as a marke to behold and a patterne to follow What was the ground of his patience surely many of those diuine speeches which he vttered to his wife and friends euidently shew that the knowledge of his reconciliation with God was it which made him so confident and patient There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing namely Christ the assurance of his Fathers loue was the ground of his patience as appeareth both by that profession which he made thereof a little before his suffering saying vnto his Father Thou louedst me before the foundation of the world and also by those titles which in his most bitter agony he gaue vnto God as in the Garden O my Father c. On the Crosse My God my God §. 8. Of the meanes whereby Patience is wrought THus we see the truth of this point sufficiently proued that the Gospel of Peace is the ground of Patience now further consider how it doth prepare the soule of man to endure This it doth by perswading mans mind and resoluing his heart of these two principles 1 That nothing shall hurt him 2 That all things shall turne to his good For the first most sure it is that nothing can make vs miserable but onely sinne Sinne is the very sting of all troubles aed crosses sinne is it which maketh them to be heauy burdens this maketh trouble of conscience to be intollerable death and the graue to be most terrible the diuell which hath the power of death to bee so horrible yea the Law of God and God himselfe to bee so full of dread and terrour Let sinne be remoued and our conscience assured thereof then may we then will we comfort our selues in all troubles for then shall we appeare before the Throne of God as before the mercy-seat of a gracious Father and take his Law as a direction to teach vs how to please him Then shall wee esteeme all crosses as corrections of the Lord for our profit yea as his physicke to purge out our corruptions as proofes of his graces in vs. Then will our conscience rest quiet and well contented then shall we thinke of death as of a gate to heauen and of the graue as of a sweet bed to rest in till the day of the consummation of our eternall blisse in body and soule yea then shall wee not need to feare the diuell because he can haue no power ouer vs much lesse hell and the torment thereof Therefore doth Dauid annexe blessednesse to remission of sin so that vpon this ground might Christ well say to the man sicke of the palsie Sonne be of good comfort This being so the Gospel of Peace which assureth vs of our reconciliation with God and of the remission of our sinne assureth vs also that nothing can hurt vs because the sting of euery thing which is sinne is pulled out If the forked tongue of an adder the poysonous teeth of a snake the sharpe sting of a waspe be pulled out what hurt can they doe For the second by the Gospel c We know that all things worke together for good vnto them that loue God For the Gospel assuring vs of reconciliation with God how can we but be assured that he tendereth vs as his children and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs. The prosperity of those with whom God is reconciled is a blessing afflictions are for their good so is death and the graue yea I may truly say that the sins of those who are accepted of God do turn to their good not that sinne is any way good in it selfe being in it selfe the greatest euill that is or can be and the cause of all euill of punishment but that God through his infinite power and wisedome who can bring good out of euill â—s at first he caused light to shine out of darkenesse doth so order it like vnto a skilfull Apothecary who can so order and temper ranke poison as it shall proue very medicinable Quest What is that good can come from sinne Answ 1 In regard of God whose mercy and grace is manifested and magnified in forgiuing sinne for Where sinne abounded there did grace much more abound 2 In regard of sinners I meane repentant sinners for of their sinnes I speake it worketh in them godly sorrow a sorrow not to be repented of because of the excellent fruits thereof noted 2. Cor. 7. 10 11. It worketh also an high esteeme of Gods free grace and rich mercy a longing desire after Christs righteousnesse a diligent watchfulnes our our selues for the time to come a Christian readinesse to beare with the slips and infirmities of other with the like These are two such grounds of Patience as all the writings of all the men in the world cannot affoord the like It is the Gospel and the Gospel alone which hath made them knowne and not onely so but also instrumentally worketh faith in our hearts
we must aske let vs see how wee must aske Wee haue heard before of many graces needfull for a right manner of prayer which I will not here repeate but onely shew how all things must be asked with subiection of our will vnto Gods will For this end respect must be had to Gods promises For euery acceptable prayer is made in faith Faith hath an eye to Gods promises and resteth thereon as God hath promised any thing so the faithfull aske it in Prayer Things absolutely promised they craue absolutely as Moses who would not let God alone till he had spared his people but desired to be raced out of Gods Booke rather then his people should be destroyed and why because God had made an absolute promise to bring them into Canaan which promise Moses pleadeth vnto God in his prayer Things not absolutely promised they pray for with subiection vnto Gods will and wisdome For there are many things which are good in their kinde yet so farre make more or lesse to Gods glory and mans good as it pleaseth God by his wise prouidence to dispose them For example God hath made an absolute promise of the perpetuall continuance of the Church but not of a continuall outward flourishing estate thereof for hee can turne the persecution of his Church to the encrease therof and so gaine honour to himselfe and bring good vnto his people thereby Thus for the time of accomplishing Gods promises sometimes a long date sometimes a short date may most make to his glory and for the meanes sometimes one kind of meanes sometimes another with other like circumstances In all these wee must in our Prayers either expresse or reserue in our minds some secret limitations as these If God see it to be good if his good pleasure be such if it may stand with his glory c. §. 32. Of the euils to be prayed against II FOr Deprecation or supplication we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer and also in the example of Christ Whâ— offered vp supplications with strong crying and teares and was also heard in that which he feared of Salomon who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple and of other Saints in all ages yea likewise in the answer which God gaue to Salomons prayer and in the many promises which God hath made to deliuer vs from euill Here also wee are to consider the matter and manner What we are to pray against and how Euill to be prayed against is either of fault or of punishment §. 33. Of praying against sinne EVill of fault is sinne This is the first euill that euer was in the World the greatest of all euils a greater euill then the torment of hell and the cause of all euill of punishment for sinne when it is finished bringeth forth death In regard of this euill three things are to be prayed against 1. The guilt of sinne 2. The power of it 3. Temptations thereunto Against the first we pray in the fifth Petition against the second and third in the sixth Petition In regard of the first Dauid thus prayeth Wash me thorowly from mine iniquity and cleanse me from my sinne In regard of the second thus Let not presumptuous sinnes haue dominion ouer me In regard of the third Christ saith to his Disciples Pray that ye enter not into temptation The guilt of sinne maketh vs odious and abominable in Gods sight whose fauour causeth our happinesse The power of sinne maketh vs more and more to prouoke his wrath which is vnsupportable Temptations vnto sinne simply in themselues worke neither of those two mischiefes For Christ who was alwaies most amiable in Gods sight the Sonne of Gods loue in whom his soule delighted and who neuer proâ—oked Gods wrath for God was alwaies well pleased in him was oft tempted to sinne as by Satan himselfe in the Wildernesse by Scribes Pharises and other such enemies yea by Peter when he told him of his suffering but all his temptations could neuer make him sinne As a fire-brand thrust into the Sea is presently quenched so were all temptations cast against Christ Yet notwithstanding temptations to vs are very dangerous because of our pronenesse readinesse to yeeld vnto them We are by nature to temptations as tinder or rather as gunpowder is to fire As the least sparke of fire doth not onely soone kindle but also suddenly in flame gunpowder and sets it all on fire so euery little temptation soone fastneth on vs and inflameth vs suddenly with the fire of sinne Instance Dauid who at the sight of Bathsheba was inflamed with lust and Peter who at the word of a silly maide was soone brought to denie and forsweare his master If these in whom Gods renewing Spirit abode were by reason of the flesh so prone to be ouertaken by temptations how can such stand against them in whom the flesh reigneth and where is nothing to restraine them §. 34. Of the manner of praying against the guilt and power of sin and temptations thereto AGainst the guilt and power of sinne we must simply absolutely instantly pray and neuer cease till God heare vs. That we may with the greater indignation pray against them we must first narrowly and thorowly examine our selues and search what sinnes we haue committed and amongst our many sinnes obserue which are the most odious which the most dangerous what sinnes wee are most addicted vnto and what beare greatest sway in vs. Thus when we see what greeuous sinnes we are slaues vnto we shall with great vehemency as Dauid and with teares as Peter pray against them The reason why most so sildome so coldly and faintly pray against their sinnes is because they neuer examine themselues they see not how vile and wretched they are by reason of them Against temptations we are to pray especially that we be not giuen ouer vnto them and ouercome by them but that the Lord would either deliuer vs from the temptation or so assist vs therein that it turne not to our destruction but rather to our good §. 35. Of praying against punishments of sinne EVill of punishment is threefolde 1. Temporall 2. Spirituall 3. Eternall Temporall punishments are all outward iudgements miseries and plagues in this World these are in themselues effects of sinne from sinne they came first had man neuer transgressed none of these had euer beene inflicted vpon him In the day thou eatest of the tree forbidden thou shalt die the death saith God to man All temporall iudgements are fore runners of death and appurtenances thereof and so comprised vnder it These may be sanctified and made medicinable and so they are in and thorow Christs suffering to Gods children all outward afflictions are Gods physicke to the faithfull Absolutely therefore they
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
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
to flow forth with teares then a due consideration of Gods tender and mercifull dealing with man and his vngratefull and vngracious cariage towards God The feare of Gods wrath and iudgements and horror of hell may strike the heart with astonishment and amazement and make it as Nabals heart like a stone But griefe for displeasing a mercifull Father and sorrow for losse of Gods fauour is it which especially maketh the â—eart send forth and the eyes shed teares §. 98. Of extraordinary continuance in Prayer EXtraordinary Prayer further consisteth in long continuance when prayer is held out longer then at vsuall â—nd accustomed times Iacob continued a whole night â—n prayer so did Dauid and Christ Moses spent a day â—herein so did Ioshuah and the Elders of Israel Dauidâ—alled â—alled vpon God night day No doubt but Ionah spent â—he three dayes three nights that he was in the Whales â—elly in prayer It may be gathered that Daniel continued one and twenty dayes in prayer Not that without any intermission he so long prayed but that euery day in that time hee returned to extraordinary prayer for so long he was in heauinesse and eate no pleasant bread Now fasting and sorrow in the Saints are companions of prayer besides the Angell of God came to him at the end of those three weekes when his extraordinary prayers are to be supposed to end and said to him From the first day that thou didst set thine heart to vnderstand and to humble thy selfe before thy God thy words were heard Here he sheweth that with Daniels humiliation prayer was ioined else how could his words be heard Secondly that there were diuers daies spent therein else he would not say from the first day c. Now that first day being the beginning of the three weekes and the Angell comming at the end of the three weekes it is like he continued his extraordinary prayers so long Dauid indefinitely saith that he cried till he was weary till his throate was drie till his eies failed For extraordinary continuance he which prayeth must consider his owne strength and ability and not endeauour to goe beyond that for this is to prefer sacrifice before mercy which is against Gods will Neuer must this branch of extraordinary prayer be seuered from the other I meane continuance in time from feruency in heart For though prayer may be extraordinarily feruent when it is not long continued as Christs prayer yet ought not prayer long to continue except it be hearty and feruent for then will it be no better then that much babbling and p those long prayers which Christ reproueth Thus hauing in generall shewed what is extraordinary prayer for our better direction therein and stirring vp thereunto I will further declare First the occasions thereof Secondly helpes Thirdly motiues thereunto §. 99. Of the occasions of extraordinary prayer THe occaseons must be extraordinary and they may be drawne to two heads Blessings Iudgements For blessings if they be withheld extraordinary prayer must be vsed to obtaine them thus Annah obtained a sonne if they bee withdrawne and taken away to recouer them againe thus had Dauid the ioy of his saluation restored to him In these two examples wee see both temporall and spirituall blessings to be occasions of extraordinary praier Besides when we enterprise any thing that requireth an extraordinary blessing extraornary prayer is to be vsed As when we prepare our selues to sanctifie the Sabbath to partake of the holy Communion or to haue our childe baptized Likewise when wee marry enter into any waightie calling or office especially when Ministers are ordained or first set ouer vs. Christ prayed extraordinarily when hee chose his Apostles Luke 6. 12. 13. so did the Church when it sent forth Paul and Barnabas Acts 13. 3. And when they ordained Elders Acts 14. 2. Iudgements are either sinnes or punishments of sins In regard of sinnes extraordinary prayer is to be made either to free vs from temptations thereunto as Paul prayed with great ardencie saying O wretched man that I am who shall deliuer me from the body of this death and againe he prayed thrice against a temptation yea Christ expresly commandeth his Disciples to watch and pray that they enter not into temptation or to pardon such sinnes as haue been committed and lye heauie vpon our conscience because they are in their kinde notorious or we haue long continued in them this mooued Dauid very earnestly to pray as also Peter and Manasseth Punishments of sinne are either threatned or inflicted They may by extraordinary prayer be preuented as the destruction of Niniueh threatned by Ionah was These may be remoued as Manasses captiuity was As ordinary prayer is to be made for others as well as for our selues so likewise extraordinary prayer is to be made for others as iust occasion is offered Moses his extraordinary prayer was for the sinne of the Israelites and for Gods iudgement threatned against them so was Ezraes prayer §. 100. Of the sundry kinds of Fasts THe helps affoorded to extraordinary prayer are especially two Fasting Vowing To Fast according to the notation of the Greeke words signifieth to abstaine from foode In this generall and large acceptation a Fast is diuersly taken For there is a physicall politicke inforced morall spirituall extraordinary hypocriticall supersticious hereticall and religious fast 1 A physicall fast is when for health sake a man forbeareth foode In many cases Physitians giue direction to their Patients to abstaine from eating and drinking for a time 2 A politicke fast is when somtimes of abstaining from foode are enioined for the preseruation of plenty and preuention of penury 3 An inforced and necessary Fast is when men haue not sufficient for ordinary meales as in a City besieged or in a ship on Sea farre from Land prouision being very scarse men are forced to take but one meale a day or to make euery other day a fasting day Thus many poore folke are forced often times to fast because they haue nothing to eate 4 A morall fast is when men eate and drinke sparingly not so much as their appetite desireth but onely so much as may preserue nature and maintaine health and strength that their wanton and lustfull flesh may not be pampered but rather kept vnder to which purpose tendeth this exhortation of Christ Take heed to your selues lest at any time your hearts be ouercharged with surfetting and drunkennesse This is not properly a fast because something is taken but onely respectibly because something is forborne 5 A spirituall fast is when men abstaine from vice which is as food to their corrupt nature Hereof the Lord speaketh where he saith Is not this the fast which I haue chosen to loose the bonds of wickednesse This is called
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes
profit should wee haue if we pray vnto him By the seuerall wayes wherein men blaspheme God wee may obserue that this sin of blasphemie is directly derogatory to the honor of Gods name which ought not to be taken in vaine but rather had in all high account and therefore a most hainous sinne Which doth further appeare by that feare which the Iewes had of naming it Blasphemie seemed so horrible a thing to them that when a man was to be openly accused thereof they did not say in their publike accusation such an one blasphemed but ironically such an one blessed God vnder the name of that vertue comprising the contrary vice In imitation hereof Iezabel when shee would haue Naboth put to death thus frameth the inditement against him Thou diddest blesse God and accordingly the witnesses gaue this euidence Naboth did blesse God Both shee and they meant that hee blasphemed God and so was their meaning taken for thereupon they put Naboth to death The capitall punishment which by Gods Law was to bee inflicted on blasphemers doth also declare the hainousnesse of the sin the words of the Law are expresse He that blasphemeth the name of the Lord shal be put to death But much more that hainous censure which the Apostle denounceth against blasphemers saying I haue deliuered them vnto Satan that they might learne not to blaspheme To this purpose saith the Canon A blasphemer according to the Law is to be beheaded according to the Canon to be accursed Lastly the practise of the Diuels and other damned in hell which is To blaspheme the great God who cast them in thither directly contrary to the practise of the glorious Angels and blessed Saints in heauen which is continually to sing Hallelu-iaeh praise and glory to God sheweth that blasphemers remaining blasphemers without repentance are farre from hauing a part in the heauenly society of Saints and Angels and can expect nothing but to haue a part in the lake which burneth with fire and brimstone Thus by the very nature of blasphemie as also by the temporall spirituall and eternall punishment of it all expresly noted in the Scripture we see that it is a most haynous sinne so as Christ might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of sinne For if blasphemie be pardoned what sinne may not be pardoned By the hainousnesse of this sin learne to iudge of that supposed Vicar of Christ or rather plaine Antichrist the Pope of Rome and his parasites If euer the name of Blasphemie might be written on the fore-head of any it may bee written on the fore-head of that Seuen-headed scarlet-coloured Beast which hath opened her black-mouth to blaspheme the God of heauen and the Sauiour of the world more then euer any Pagan What a blasphemous speech was that of Iulius the third to say If God were angrie with ADAM for eating an apple might not he be angrie with his Cooke for eating his Peacock And at another time when his Physitian kept away from him a dish which he liked well but was hurtfull to his health he said Bring me my dish in despite of God The blasphemie of Leo the tenth was more odious because it seemeth to be more serious for when Bembo his Cardinall was speaking of the glad tidings of the Gospell he answered What profit doth that fable of Christ bring vs O intollerable blasphemie But not to insist on particular speeches of particular men many of the Decrees made of their Popes are very blasphemous whereof take for a taste these particulars The Pope of Rome is a God Let no man dare say to the Pope What dost thou The Pope may dispense against an Apostle The Pope may change the nature of things The Pope may make something of nothing The Pope may dispense aboue Law The Pope of iniustice may make instice Yea many of their publike Prayers are also in the highest kinde blasphemous against Christ as where they pray to Christ to bring them to his Father through the intercession and merits of Peter Paul Thomas Nicholas Gregorie and other whom they account Saints and where they pray to the Virgin Mary to vse her motherly authoritie ouer her Sonne and to command him to doe this and that The power of Absolution which they giue not onely to the Pope but also to euery Priest is blasphemous for by the Councell of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing The conceit of offering vp Christs glorified body by the hands of a Priest is also blasphemous and so is the new Iesuiticall inuention of mixing the milke of the Virgin Mary with the blood of Christ These and such like blasphemies cannot proceed but from the Impes of Antichrist Blasphemie being so hainous a sinne Magistrates who are gods on earth ought to vse all the meanes they can to suppresse it and therefore they ought both to make seuere laws against it also strictly to look to the due execution of those lawes otherwise the vniust Iudges in Ahabs time who condemned innocent Naboth to death for a meere pretence and vniust accusation of blasphemie and the Iewes who supposing that Christ blasphemed were ready to stone him shal rise vp in iudgement against them much more shall that Heathen King condemne thē who made a decree that whosoeuer should speak any blasphemy against God should be drawne in peeces c. Yea their practise in censuring and punishing those who speake euill of Dignities and that seuerely wherein they doe that which is iust and equall shall condemne their remisnesse in suffering blasphemies against the great and glorious name of God to goe vnpunished And let euery particular Christian take heed that the Diuell neuer preuaile so far ouer him as to vse his tongue as an instrument to blaspheme God For auoiding wherof let vs retaine a reuerend and high account of the great name of God in our hearts and be afraid to conceiue an euill thought which may tend to the dishonor thereof much more fearefull let vs be of taking his name in our mouthes vainely and of rash swearing by his name Common swearing by the name of God wil soone bring vs to plaine blasphemie Yea seeing blasphemie is such an high pitch of iniquity let vs giue no occasion vnto others to blaspheme Gods name They who call vpon the true God and yet depart not from iniquitie who professe the truth of the Gospel and yet turne the grace of God into wantonnesse who make shew of Religion and yet deny the power thereof who seuerely iudge others and yet themselues do the same things cause the name of God to be blasphemed among the enemies of pietie and sinceritie Reade for this purpose Rom. 2. 17 18. c. whosoeuer giue occasion to the enemies of the Gospell to blaspheme God the Author of the Gospell
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1
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