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
is Christs charge Goe preach the Gospell and this is that Ordinance wherein and whereby God doth ordinarily and most especially manifest his owne power and bestow his blessing This is it therefore which hitherto I haue most attended vpon and intend so to continue as long as God shall affoord mee ability and liberty Yet I doubt not but Gods people doe also receiue much benefit by sundry Treatises in diuers kinds published in print For as Preaching is of power especiallie to worke vpon the affections so Printing may be one especiall meanes to informe the iudgement For that which is Printed lieth by a man and may againe and againe be read and throughly pondered till a man come to conceiue the very depth of that he readeth Besides herein is a great benefit of printing that the gifts and paines of Gods seruants are made much more common then otherwise they could be hereby wee partake of the labours of those who haue liued in former times or in other Countries and whom we could neuer haue heard speake Now a good thing the more common it is the better it is It cannot be denied but that knowledge and learning haue wonderfully encreased by the benefit of Printing Whereas there is a coÌ„mon complaint against multitude of Books it is for the most part against idle euill Bookes or else an vniust coÌ„plaint If it be said that there can nothing be written but what hath beene written before I answer that though it should be true in regard of the summe and substance of matters yet in regard of a more full opening a more perspicuous deliuering a more euident prouing a more powerfull vrging and pressing of points a more fit applying of them to present occasions more and more may be and daily is added by sundry Authors whereby the Church of God is much edified But may not the same argument be alleadged against Preaching and doe not many alleadge it Howsoeuer some too enuiously minded censure the meanes which God in mercy hath affoorded for the building vp of the body of Christ Iesus my desire is euery way to doe what good I can and therefore I haue beene bold to commit to your eies and reading some part of that which I haue heretofore commended to your eares and hearing I doe now make a triall of my paines in this kind if I shall obserue that Gods Church reapeath any benefit thereby I shall be encouraged to take the more paines hereafter as I shall find any leasure I am the seruant of Christ and of his Church so long as my life health strength liberty or any ability is by the good prouidence of God preserued vnto me my desire is to spend it in the seruice of Christ and of his Church Among others I especially entreat you my beloued Parishioners and Auditors of what rancke or degree soeuer ye be in the best part to interpret and with the best mind to accept these my endeauours whereby though I haue aimed at a more generall good then I could by preaching hoping that many whom I neuer knew nor saw may reape some benefit by my paines yet especially I intend your good whose proper and peculiar Minister I am and for whose soules I watch as hee that must giue an account In this triall which I make of publishing some of my meditations I beginne with the last part of my labors because they are freshest in your memories that heard them preached and containe points more largely discussed and as I take it of greater vse then any other which throughout the course of my Ministry I haue handled For the time of our life being a time of warre a time wherein our spirituall enemies who are many mighty malitious sedulous and subtile put forth their strength and bestir themselues to the vttermost that possibly they can Seeking whom to deuoure what can bee more behoueful then to discouer their cunning stratagems and wyles to declare wherein their strength lieth to furnish Christs Souldiers with compleat armour and sufficient defence and to shew how our enemies may bee disappointed of their hopes and we stand fast against all their assaults This is the scope of this Treatise The Analysis and Tables which I haue caused to be set before and after the Booke doe point out the seuerall and distinct points contained therein so as I neede not here make any repetition of them I haue laboured to bee as perspicuous and briefe as I could in handling so weighty matters I haue in many places deliuered no more then the heads of such points as I largely handled in deliuering them out of the Pulpit which any may well coniecture to be so that shall know that the substance of almost an hundred seuerall Sermons is contained in this Treatise My desire of breuity moued me to referre the quotation of most places of Scripture vnto the margent and to leaue the Text to be searched out by the Reader which I wish thee to doe as thy leasure will permit thee To conclude I commend this Treatise to your diligent reading and fauourable acceptance my selfe to your Christian prayers and all of vs to the good grace of God and rest Your seruant in the Lords worke WILLIAM GOVGE AN ADVERTISEMENT to the Reader CHRISTIAN READER THE good entertainment which this Treatise of The whole Armour of God hath found among Gods people emboldeneth me againe to publish the same The same it is for substance which thou haddest before for I find no iust cause to alter any part of the substance thereof Onely here and there something hath beene added to make such points as seemed too concise and obscure more perspicuous Some there were that finding the head of Fasting in the Table looked for a distinct and larger discourse of that point which when they found not for I did but briefly by the way touch it as an helpe to Prayer they entreated mee to take a little more paines thereabout To their good motion I haue yeelded and according to my poore abilitie and little leasure I haue more copiously handled that very-needfull but too-much-neglected dutie of Fasting I was further informed that the point of not praying for them that sinne against the Holy Ghost would much trouble the consciences of some if they were not informed in the nature of that sin and thereupon I haue beene mooued to annex a Treatise concerning that sinne in handling whereof lest Saâ—tan should take aduantage vpon weake consciences from the fearefull issue thereof to exclude themselues or others who haue not fallen into that sinne from all hope of pardon I haue treading in the steps and following the path wherein Iesus Christ hath gone before mee with the seuerity of Gods Iustice in affording no pardon to that sinne mixed the riches of his Mercy in offering pardon to all other sinnes so as this Treatise affordeth more matter of hope and comfort then of feare and despaire In this Edition there
Of the grounds of Scripture against secure boldnesse 260 62 Of the assurance of faith 261 63 Of the grouÌ„ds of Script for perseueraÌ„ce 262 64 Of preseruing and encreasing faith 263 65 Of vsing the Word for encrease of faith 264 66 Of vsing the Sâ—cr for encrease of faith 265 67 Of prayer for encrease of faith 266 68 Of well vsing faith 266 69 Of the vse of faith in prosperitie 267 70 Of the vse of faith in aduersitie 268 71 Of oft calling to minde Gods promises 268 72 Of well applying Gods promises 270 73 Of applying generall promises 270 74 Of applying particular promises 271 75 Of applying absolute promises 273 76 Of applying conditionall promises 274 77 Of applying implicit promises 276 78 Of the true heires of Gods promises 277 79 Of applying Gods promises to the right persons 278 80 Of the meaning of the metaphor 279 81 Of Satans darts heere meant 280 82 Of the vertue of faith against Satans darts 281 83 Of Satans fiery darts 282 84 Of the vertue of faith against Satans fiery darts 283 85 Of striuing against despaire 284 85 Of the need and benefit of faith 284 86 Of spirituall recouery 285 87 Of Satans assaulting our faith 286 88 Answere to Satans suggestion that it is presumption to beleeue 287 89 Answere to Satans suggestion of the difficultie of getting faith 289 90 Answere to Satans suggestion of the small need and vse of faith 290 90 Answere to Satans suggestion of the damage arising from faith 291 91 Answere to Satans suggestion of mans vnworthinesse 291 92 Answere to Satans suggestion of mans imperfection 292 93 Answere to Satans suggestion of trusting to meanes 292 94 Answer to Satans suggestion of apostacy 293 95 Direction against Satans stormes 293 THE SEVENTH PART The Helmet of Hope § 1. OF the difficulty of a Christian souldiers estate Page 294 2 Of the spirituall grace here meant 295 3 Of the definition of Hope 296 4 Of assurance and patience of Hope 297 5 Of the agreement betwixt faith hope 298 6 Of the difference betwixt Faith Hope 299 7 Of the resemblance betwixt Hope and an Helmet 300 8 Of the vse of Hope 301 9 Of the need of Hope in regard of the vncertaine and long date of Gods promises 301 10 Of the need of hope in regard of troubles 303 11 Of the neede of Hope in regard of the scoffes of the wicked 304 12 Of the neede of Hope in regard of our owne weakenesse 304 13 Of getting and preseruing of Hope 305 14 Of experience nourishing Hope 306 15 Of meditating on the end of Hope 307 16 Of the resemblance betwixt Hope and an Anchor 308 17 Answer to Satans suggestion against a sure ground of a Hope 309 17 Answer to Satans suggestion of false grounds of Hope 310 18 Answer to Satans suggestion of licentious trusting on mercy 311 19 Of Satans seeking to depriue vs of the vse of Hope 312 THE EIGHT PART The Sword of the Spirit § 1. OF adding a sword to other peeces of Armour Page 313 2 Of the true Word of God 316 3 Of the meanes to find out the true sence of the Scripture 317 4 Of the resemblance betwixt the Word of God and a Sword 319 5 Why the Word is called a Sword of the Spirit 320 6 Of the meanes of well vsing the Word â—21 7 Of the meanes to attaine knowledge by the Word 321 8 Of wisdome in applying the Word 322 9 Of Faith in Gods Word 323 10 Of yeelding obedience to the Word 323 11 Of the manifold vse of Gods Word 324 12 Of the wrong which Papists doe in detaining the Word 326 13 Of neglecting Gods Word 326 14 Answer to Satans suggestion that the Scripture is not Gods Word 318 15 Answer to Satans suggestion of the imperfection of Gods Word 330 16 Of heretikes falsifying the Word 331 17 Of the sharpenesse of Gods Word 332 18 Answer to Satans suggestion of the difficulty of Gods Word 333 19 Of the respects wherein the Scripture is difficult 333 20 Of the reasons why the Scripture is in some respects difficult 335 21 Of the perspicuâ—ty of the Scripture 336 22 Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures 336 23 Answer to Satans suggestion of the hurt of much knowledge 337 24 Of ignorance how hainous a sinne it is 338 25 Answer to Satans suggestion of the non-proficiency of many bearers 339 THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall § 1. OF the ioyning of Prayer with the whole Armour of God Page 340 2 Of the meane betwixt presuming and tempting God 342 3 Of diuiding the Word aright 343 4 Of the points to be handled in Prayer 344 4 Of the definition of Prayer 345 5 Of the obiect of Prayer God onely 346 6 Of the reasons why our desire is to be made knowne to God 347 7 Of the things which are requisite to the right manner of Prayer 348 8 Of praying in the mediation of Christ 349 9 Of inward reuerence in prayer 350 10 Of words befitting prayer 350 11 Of gesture in prayer 350 12 Of faith in prayer 351 12 Of lowlines of mind in him that prayeth 351 13 Of holinesse in him that prayeth 352 13 Of praying with vnderstanding 352 14 Of our desire in prayer 353 15 Of the first motiue to prayer Gods command 353 16 Of the second motiue Gods worship 354 17 Of the third motiue God honour 354 18 Of the fourth motiue the necessity of prayer 355 19 Of the things which men receiue without calling vpon God 356 20 Of the fifth motiue the profit of prayer 356 21 Of the respects wherein ones prayer is not heard 359 22 Of the sixt motiue the efficacy of prayer 360 23 In what respects men are said to preuaile with God by prayer 362 24 Of extraordinary effects of prayer 362 25 Of the vse which we may make of the efficacy of extraordinary prayers 363 26 Of the seauenth motiue the honour of praying 364 27 A collection of the motiues to prayer 365 THE SECOND PART The kinds of Prayer § 28. OF the generall heads whereunto the particular kinds of Prayer are referred Page 365 29 Of the things to be asked in prayer 367 30 Of the summe of the Lords Prayer 368 31 Of the diuers manner of asking things absolutely and conditionally promised 369 32 Of the euils to be prayed against 370 33 Of praying against sinne 371 34 Of the manner of praying against the guilt and power of sin and temptations therto 372 35 Of praying against punishments of sinne 373 36 Of praying for others 374 37 Of those that pray not for others 375 38 Of the persons for whom we must pray 376 39 Of praying for the dead 377 40 Of Purgatory 378 41 Of vaine wishes for the dead 380 42 Of not praying for such as sinne against the Holy Ghost 381 43 Of not praying for those who are apparantly reiected 382 44 Of iudging the sinne against
541 183 Of the maner of deliuering Gods Word 541 184 Of the end of a Ministers high calling 543 185 How mans weaknesse is succoured by the ministery of man 544 186 How Faith is supported by the ministery of maâ— 544 187 Of receiuing Gods message by the ministery of man 545 188 Of the manner of Pauls being chained 546 189 Of the hard vsage of Ministers 547 190 Of Pauls holy glorying in his chaine 548 191 Of the cause that maketh persecution a matter of reioycing 549 192 Of the things for which men may suffer with comfort 550 193 Of the worlds vile handling of Christs Ambassadors 551 194 Of the causes why Christs Ambassadors are hardly vsed 552 195 Of Ministers vsing their libertie 553 196 Of Ministers forbearing to preach being inhibited 554 197 Of Ministers needlesse forbearing to preach 555 198 Of praying for Ministers restrained 556 199 Of the need of boldnesse 556 200 Of Pauls iealousie ouer himselfe 557 201 Of Pauls desire well to performe his function 558 202 Of Pauls constant resolution 558 203 Of Pauls stedfast faith 558 204 Of the excellencie of the foure foren amed vertues 559 205 How most mens disposition is contrarie to Pauls 560 206 Of the necessitie of preaching boldly 561 207 Of preaching after a right manner 561 208 Of a Ministers carrying himselfe according to his present estate 562 THE FOVRTH TREATISE Of the sin against the Holy Ghost THE FIRST PART Of Gods Mercie § 1. OF the occasion that Christ tooke to declare the sinne against the Holy Ghost pag 565 2 Of the inference of Christs censure vpon the slander of the Scribes and Pharisies 567 3 Of the resolution and seuerall heads of the text 569 4 Of the truth and weight of the points deliuered 570 5 Of Gods mercy in forgiuing sinnes 571 6 Of the extent of Gods mercy in pardoning all sinnes 574 7 Of blasphemie how hainous a sinne it is 576 8 Of Gods mercy in forgiuing blasphemie 583 9 Of the principall obiect of Gods mercy Man 584 10 Of Gods impartiality in offering mercy without respect of persons 587 11 Of the title Son of Man giuen to Christ 588 12 Of the particular respect wherein this title Sonne of Man is heere vsed 591 13 Of Gods goodnesse ouercomming mans vngratefulnesse 593 THE SECOND PART Of Gods Iustice § 14. OF abusing Gods mercy pag. 595 15 Of the obiect of the vnpardonable sin The Holy Ghost 596 16 Of the qualitie of the sinne against the Holy Ghost 598 17 Of the definition of the sinne against the Holy Ghost 598 18 Of the difference betwixt the fin against the Holy Ghost and other sinnes 603 19 Of the persons that may fall into the sinne against the Holy Ghost 605 20 Of the meaning of these words SHALL SHALL NEVER be forgiueÌ„ 607 21 Of the errors which Papists gather from this phrase Nor in the world to come 609 22 Of the true meaning of this phrase Nor in this world nor in the world to come 610 23 Of the many answeres that may bee giuen against the Papists collection concerning forgiuenesse of sinnes in the world to come 611 24 Of the reasons why this phrase Nor in this world nor in the world to come is vsed 613 25 Of seeking pardon for sin in this life 614 26 Of the sence wherein it is said that the sin against the Holy Ghost shal not be pardoned 614 27 Of the reasons why the sinne against the Holy Ghost is vnpardonable 615 28 Of the certaintie of his damnation who sinneth against the Holy Ghost 617 29 Of the eternity of damnation 618 30 Of the answeres to the Chiliasts obiection taken from Gods mercy 619 31 Of the answeres to the Chiliasts obiection taken from Gods iustice 620 32 Of the necessitie of being pardoned or damned 621 33 Of preuenting the sinne against the Holy Ghost 622 34 Of the persons that cannot fall into the sinne against the Holy Ghost 625 The end of the Table Faults escaped thus to be amended PAge 9. line 6. reade Luke 14. 31. p 40. l. 6. r. and long experienced p. 41. l. 25. r. much trouble p. 62. l. 26. r. earth hath p. 66. l. 25. r. seruants of God p. 99. l. 2. r. imply p. 112. The marginall note should be in the last line p. 114. l. 27. r double p. 122. l. 22. r. § 2. p. 123. l. 16. r. is in the law p. 133. l. 26. r. many to be p. 138. l. 25. r. entred p. 153. l. 21. r. many wayes p. 170. l. 20. r. and crosses p. 172. l. 14. r. ouer our selues ibid. l. 28. r. no sach matter p. 176. l. 18. r. Ismaeliticall p. 193. l. 30 r. thanketh him p. 198. l. 12. r. what is p. 203. l. 5. r. Heb. 11. 6. p. 221. l. 23. r. very God p. 231. l. 29. r. after a peculiar p. 244. l. 1. r. at our ibid. l. 2. â— from breeding faith p. 251. l. 4. r. a contrary affection p. 267. l. 31. r. I will not therefore p. 268. l. 13 r. what to doe p 281. l. 18 r. where they light p. 284. l. 3 r. of striuing p. 354. l. 19 r. Gods worship p. 381. l. 23. r. an ordinary p 389. l. 20. r. to this p. 392. l. 16. r. they were p. 447. l. 13. r. respectiuely p. 452. l. 32. r. for recreation p. 457 l. 3. r the issue p. 458. l. 33. r. As for p. 460 l. 20. r. are subordinate p. 461. l. 4 r from among p. 464. l. 17. r. extraordinary ibid. l. 29. r. other helpe p. 482. l. 8. r. the gift p. 485 l. 26. r good p. 490. l. 23. r. ought p 490. l 25 r. synecdochically p. 492. l. 19. 20. r. Disciples p. 522 l. 4 r. their lungs p. 529. l. 7. r. spoken of p. 530. l. 7. r. abstâ—use p. 532. l. 2. r. Marcionites ibid. l. 28. r Enthâ—asiasts p. 537. l. 31. put out the parenthesis p. 540 l. 14. r. procureth preserueth safely p. 547. l. 22. r. iust offence p. 566. l. 16. r. he thaâ— casteth p. 583. l. 15. r. of his sinne p. 587. l. 15. r. mourne p. 589. l. 14. r. in his complaint p. 595. l. 30. l. 30. r. obiect of his iustice p. 600. l. 5 r. what is it to p. 606. l. 22. r. haue gone p. 613. l. 21. r. giuing no raines p. 614. l. 6. r. spectacle p. 615. l. 22. r. the Kings of p. 620. l. 5. r. courts of men Faults in the margine Page 8. Deut. 20. 8. p. 10. Proâ— 27. 7. p. 11. or in any p. 332. Heb. 4. 12. p. 500. e Luk. 18. 7. p. 523. d Mar. 1. 22. Errata Hebr. Graec. Lat. in marg Pag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 132. in monte p. 146. fiunt p. 207. emolumenti p. 255.
and greater then they are will vphold vs against that temptation for no sinne can be greater then Gods mercy The sinne against the Holy Ghost is not therefore vnpardonable because it is greater then Gods mercy Greater then can be pardoned as Cain desperately thought of his sinne but because the heart of him who committeth it is vncapable of mercie as if a ventlesse vessell be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it hath neuer a vent to receiue water §. 29. Of the extent of Gods offer of Christ 3 FOr the extent of the offer of Christ it is so large so generall as no person can haue any iust cause to thinke himselfe exempted The Angell that brought this glad tidings from Heauen said That it was for all people The man that was sent from God for a witnesse bare witnesse of the light that all men thorow him might beleeue When Christ sent his Apostles forth to preach the Gospell he bid them Goe and teach all Nations And to shew that no particular man in any Nation was excepted but euery mothers child included Saint Marke setting down the same commission expresseth euery creature meaning euery reasonable creature I will not here stand to discusse this question whether the sound of the Gospel hath been heard in euery corner of the world or no it is sufficient for our present purpose to know that whersoeuer the sound therof coÌ„eth there by the ministery of it tender and offer is made to euery soule of Christ and all his benefits euen as when the brasen serpent was lift vp a remedy was afforded to all that looked vpon it Christ resembleth this brasen serpent to himselfe and maketh this very application thereof God herein dealeth with the world as a King against whom his whole kingdome euen all his subiects haue risen vp and rebelled who causeth a generall pardon to be proclaimed to all and euery one that will lay downe their weapons and accept pardon This vniuersall offer of Christ is an especiall meanes to draw a poore sinner to receiue Christ and it is to bee noted against the last barre wherewith men vse to keepe their hearts close shut from entertaining Christ for when they be brought to acknowledge that God is able to performe all his promises that he is faithfull and will performe them that it is not mans vnworthinesse that keepeth him from shewing fauour vnto man but that his owne goodnesse moueth him thereunto yea that the number and weight of many sinnes cannot damme vp and keepe backe the euer-flowing streames of his mercy they will obiect and say Wee know not whether we are any of those persons to whom the promises of the Gospel are intended and for whom Christ indeed dyed But for answere hereunto 1 I exhort such to learne of God by hearing him and vsing his meanes how to know §. 30. That the offer of Christ is asufficient ground to receiue Christ 2 OF such I would demand what further ground they would haue to receiue Christ then this that God offereth Christ vnto them wouldest thou whosoeuer thou art that disputest against God and against thine owne soule wouldest thou climbe vp into Heauen and enter into Gods secret closet where his records are to set whether thy name be written in the booke of life or not and then if it be beleeue what a preposterous concâ—â— is this directly thwarting the vnsearchable wisedome of God God hath reserued his eternall counsell concerning the election of men as a secret vnto himselfe yet hath he ordained and reuealed meanes vnto the sons of men by the right vsing whereof they may come to make their election sure God hath also said that Secret things belong vnto himselfe reuealed things to vs. Now marke the preposterous course of these men curious they are and ouer-curious in that which is secret but ouer-carelesse in that which is reuealed If this be not to oppose maÌ„s shallow braine to the bottomles depth of Gods wisdome I know not what is Had it not been notorious folly for any of the Israelites to haue lien burning with the 〈◊〉 of the fiery serpents till they had dyed refusing to looke on the brazen serpent and said when I know that the serpent was lifted vp for mee I will looke vpon it Did not the very lifting vp of the serpent shew that it 〈◊〉 Gods will they should looke on it and looking be cured so God causing Christ to be lift vp by preaching of the Gospel before thee sheweth that he would thou should deft beleeue and beleeuing haue life euerlasting §. 31. That a mans vnworthinesse ought not to keepe him from beleeuing SAy not therefore I can see nothing in my selfe why Christ should belong to me I told thee before that thou must cleane goe out of thy selfe and looke vpon God But for thy further satisfaction herein let me demand two things of thee First whether any man before he beleeued saw any thing in himselfe why Christ should rather belong to him then to any other The Scripture saith There is no difference for all haue sinned and are depriued of the glory of God What then Wouldest thou be singular and haue a ground of Faith proper and peculiar to thy selfe Is not this a spice of vaine-glory wouldst thou not haue something to boast in Secondly whether thou seest any thing in thy selfe why thou shouldest not beleeue The offer of Christ is vniuersall to all Who separateth thee Obiect not thine vnworthinesse for who is worthy nor the multitude and grieuousnesse of thy sinnes for he that hath fewest and least hath burden enough to presse him downe to the lowest pit of hell if God be not mercifull vnto him But tell me is the number and weight of thy sinnes an heauy burden vnto thee doe they grieue and vexe thy soule art thou pressed downe with them Loe here is a motiue to make thee beleeue This is an euidence that thou art one of those to whom Christ is giuen for Christ after peculiar manner inuiteth such to come vnto him saying Come vnto me all ye that are laden and weary and I will ease you For he came to call sinners and thereupon the Apostle with a vehement asseueration auerreth this point This is a faithfull saying and worthy of all acceptation that Christ Iesus came into the world to saue sinners §. 32. Of long waiting Obiect BVt many with heauy hearts haue long waited vpon the meanes and diligently attended to the Word and yet find no faith wrought in them Answ We may not prescribe any time to God as he worketh on whom he will so hee worketh when hee will Though he tarry waite for yet a very little while and he that shall come will come and will not
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
Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne which was Iulian called the Apostate §. 43. Of not praying for those who are apparantly reiected 3 FOr those of whom God hath giuen an expresse charge to the contrary and who are expresly and apparently reiected of God if any pray doe they not thwart and gaine-say the reuealed will of God we reade not that Samuel prayed for Saul after the Lord expresly forbade him Had Ieremiah prayed for the people after the Lord said to him Thou shalt not pray for this people neither lift vp cry or prayer for them neither intreat me for I will not heare thee he had transgressed §. 44. Of iudging the sinne against the Holy Ghost THough these two last restraints be expresly mentioned in the Scripture yet we must take heed how we iudge any either to haue committed that sin vnto death or to be reiected of God for the one there is need of an extraordinary spirit for the other of extraordinary reuelation from God Quest What if any shall professe themselues to bee such Answ That is no good ground for vs to iudge them to be such and to cease to pray for them For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost and to be reiected of God and thereupon neither pray for themselues nor suffer others to pray for them These persons commonly haue in them great griefe of heart for that wretched estate wherein they conceiue themselues to be or if their heart be hardned they are greeued for that hardnesse they haue a longing desire to be out of that estate yea they haue a secret loue of God and zeale of his glory though they feele it not for they cannot endure to heare any blaspheme Gods holy Name and truth Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost The best aduice which is first to be giuen vnto such persons is to perswade them that they are more vnfit to iudge of their spirituall estate then a man deepely possessed with melancholly of his bodily health and that the iudgement of so weighty and intricate a matter as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church and not of any one particular man except he had an extraordinary spirit But howsoeuer they like sencelesse patients seeke their owne ruine yet let vs like good physitions and faithfull friends be the more tender ouer them and afford them the best helpe we can both by wise counsell and feruent Prayer Thus much touching the negatiue who are not to be prayed for §. 45. Of the persons who are to be prayed for THe affirmatiue who are to be prayed for is very generall For except those before excepted all of all sorts are to be prayed for Indeed the Apostle in this Text nameth none but Saints yet simply he excludeth not all other but rather more forcibly vrgeth this duty for the Saints as if he had said whomsoeuer ye forget forget not any of the Saints let them especially aboue all be remembred In effect so much is here implyed as is expressed Gal. 6. 10. Let vs doe good vnto all men especially vnto them who are of the houshold of Faith If this place excluded all but Saints and implyed that none but they should be prayed for it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for Wherefore because the two later sort who sinne against the Holy Ghost and who are reiected of God are not by ordinary spirits discerned I may for an ordinary direction say All men liuing on earth are to be praied for So much the Apostle himself expresly auoucheth For in direct termes he exhorteth that Praiers be made for almen All I say whether they be in the Church or out of it called or not called friends or foes publike or priuate persons rich or poore yong or old male or female bond or free of what estate or condition soeuer I will giue particular proofes of these particulars when I declare in what order they are to be prayed for In the meane while note these generall grounds and reasons 1 All are made after the same image of God that we are all are of the same mould all our owne flesh all our neighbours and therefore as other duties of loue so this which is the most common and generall duty of all is to be performed for all 2 Besides for ought we know all may belong to the election of God and so haue a right to the priuiledges of Gods elect Obiect Sure it is that euery one is not elected there alwayes haue been stil are and euer shal be a mixture of reprobats with the elect for this world is Gods field wherin are tares as wel as wheat a sea wherein are bad things as wel as good Yea sure it is that the greater sort are reprobates for few are chosen narrow is the way that leadeth to life and few there bee that finde it but broad is the way that leadeth to destruction and many there be which goe in thereat Answ Though this be most true yet can wee not say of any particular man that he belongeth not to Gods election If he be not now called he may hereafter Though he be now a wolfe he may become a lambe as Paul did Wherefore to resolue this point distinctly al men ioyntly together may not be prayed for because all belong not to Gods election Yet all men seuerally except before excepted may and must be prayed for So as there is not any one excepted There is not any Countrey any sort or condition of people any one man of whom we can say he is not to be prayed for Obiect The Pope of Rome is Antichrist and Antichrist is branded to bee that man of sinne which is a sonne of perdition Answ Wee may not conceiue any particular man to be Antichrist but rather that seate and State where the Pope sitteth or that Hierarchy the head whereof the Pope is or the succession of Popes one after another The ground of prayer is the iudgement of charity and not of certenty Now charity hopeth all things It hopeth that they which are out of Christs fold may in time bee called into it that very persecutors of the Gospell may proue professors of the same I doubt not but vpon this ground and in the forenamed respect that clause in our publike Leiturgy That it may please thee to haue mercy on all men is vsed §. 46. Of the order of praying for others FOr the order of praying for others prayer being one of the most proper and principall effects of loue followeth the order of
himselfe according to his present estate AGaine the Apostle implieth that A Minister in bonds must haue respect to his present condition accordingly to carry himselfe as he may not by his timorousnesse betray Gods truth so neither by his indiscreete and ouer-great boldnesse indanger the same This doth Christ imply vnder that generall precept Be wise as serpents and innocent as doues Doue-like innocency will keepe vs from all fraudulent dealing so as wee shall not deceiue our Master and abuse that trust which hee putteth in vs. Serpent-like wisdome will make vs preuent many mischeefes which otherwise through rashnes we might fall into Such wisdome vsed the Counsell at Ierusalem when they did forbeare to bee too violent against all the rites of Moses Law because of the multitude of Iewes which beleeued and permitted Abstinence from blood and from that which was strangled yea it may be probably collected that Saint Paul while he continued by the space of two years disputing in the schoole of Tyranus which was at Ephesus preached not particularly against Diana though in generall hee perswaded the people that They are no Gods which are made with hands and also perswaded the things which concerne the kingdome of God For certainly there would haue beene many tumults raised against him the Church as through the malice of Demetrius a siluer-smith there was afterwards if by name he had inueighed against Diana That thus we may when we are in our enemies power speake as wee ought to speake we are to pray for the spirit of wisdome that wee may discerne things that differ and that wee may rightly iudge of all circumstances as are Time Place and Persons with the like and accordingly behaue our selues That promise which Christ made to his Disciples saying When they deliuer you vp it shall bee giuen you in that houre what yee shall speake for it is not yee that speake but the Spirit of your Father which speaketh in you and that which more generally he made to al that call vpon him aright namely that God will giue the Holy Ghost to them which desire him These and such like promises may assure Gods faithfull Ambassadours that the Lord their Master will giue them vnderstanding how to deliuer their ambassage if at least they seeke to vnderstand according to sobriety be not too preposterous following the apprehension of their owne conceit rather then the direction of Gods word O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word that so thy name may be the more glorified and thy Church edified Amen An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost Recorded MATTH 12. 31 32. and MARKE 3. 28 29. IN the Declaration is noted 1 The Preface wherein is intimated 1 The certaintie of the point Verily 2 The authoritie of him that deliuered it I say vnto you 2 The Point it selfe wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne 2 Amplified by The sinnes forgiuen Set foorth by The extent of them All sins wherwith soeuer The Kinds of them noted Generally All matter of sinnes Particularly Blasphemee The Persons 1 By whō sin is cōmittee Men Sons of me Amplified by their generality whosoeuer 2 Against whom sinne is committed The Sonne of Men. 2 Gods Iustice 1 Declared by affording to pardon to the sin against the Holy Ghost 2 Amplified by setting forth 1 The nature of the sinne and that by The quality of it in Speaking against Blaspheming The obiect against which it is directed The Holy Ghost 2 The issue of it noted 1 Negatiuely and that Simply by An indefinite particle NOT. A generall particle NEVER Cōparatiuely by a distinction of times Nor in this world Nor in the world to come 2 Affirmatiuely in these words Is in danger of eternall damnation A TREATISE OF THE SINNE AGAINST THE HOLY GHOST §. 1. Of the occasion that Christ tooke to declare the sinne against the holy Ghost THE Sinne against the holy Ghost is most plainly and fully laid downe by Christ in his Recrimination and iust censure of the Scribes and Pharisies who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell that made the party whom he possessed both blinde and dumbe Their blasphemous slander was that Christ cast not out diuels but by Beelzebub the prince of Diuels This slander doth Christ first remooue by shewing that it was neither probable nor possible that by Satan should Satan be cast out Not probable either in the thing it selfe or in their opinion who said it Not in the thing it selfe because then should Satan bee diuided against himselfe which is no way likely for so should he procure his owne ruine as is proued by an induction of three particulars one of a Kingdome another of a Citie the third of an House neither of which if it be diuided against it selfe can stand so nor Satan Now what probabilitie is there that Satan an old politique experienced Prince as desirous as any other to maintaine his owne Power and Dominion should wittingly seeke his owne ruine and ouerthrow Nor in their owne opinion was that which they said of Christ probable because they otherwise thought of other men that cast out diuels Their owne children men bred and brought vp among themselues that cast out diuels as Christ did were not by them thought to cast out diuels by the power of Satan but by the finger of God Is it then likely that in their consciences they thought that which they vttered with their tongues that Christ cast out Diuels by the Prince of Diuels That it was not possible that by Satan Satan should be cast out Christ proueth by that superiour power which he casteth one our must haue ouer him that is cast out he must bee able first to binde him and then to spoile his house But Satan hath not a superiour power ouer himselfe It is impossible that Satan should be stronger then Satan Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander for a slander cast on him that is innocent is as a fire-brand put into water and by his iust apologie stopped their blacke mouthes so as they had not to oppose against that he said he setteth forth the high pitch of their impietie which proceeded to plaine blasphemie against the holy Ghost and from thence taketh occasion to declare the vile nature and fearefull issue of that sinne Two Euangelists record the Summe of that which Christ deliuered concerning the sinne against the holy Ghost I will therefore set downe the text out of them both Matth. 12. 31 32. Wherefore I say vnto you All maner of sin and blasphemy shal be forgiuen vnto men but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a
word against the Son of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuē him neither in this world nor in the world to come Mark 3. 28 29. Verily I say vnto you All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they shall blaspheme But hee that shall blaspheme against the Holy Ghost hath neuer forgiuenesse but is in danger of eternall damnation §. 2. Of the inference of Christs censure vpon their slander THE forenamed Recrimination and censure which Christ gaue of the Scribes and Parisies is in these words very sharpe indeed it is but most iust The reason thereof is intimated by Saint Matthew in the particle of inference set downe in the first place Wherefore and expressed by Saint Marke in the reason which hee layeth downe in the last place because they said he had an vncleane spirit Very brazen-faced and impudent they were that durst openly vtter such a vile slander against all probabilitie and possibilitie yea against their own iudgement and opinion and therefore Christ thought it not meete to spare them any whit at all Whence learne that As sinners wax bold and impudent in sinne so is the hainousuesse and fearefull issue of their sinne to be discouered Cry aloud saith the Lord to his Prophet spare not shew my people their transgression and the house of Iaakob their sinnes Rebuke them sharpely saith also Saint Paul to Titus They who are acquainted with the histories of the Prophets of Christ and of his Apostles cannot be ignorant of their holy zeale in laying open the fearefull estate of notorious sinners euen to their very faces Thus if they be not past all recouery they may bee brought to some compunction and remorse as the Iews were vpon Peters laying forth the hainousnesse of their sin in crucifying the Lord Iesus This reason doth Saint Paul alledge where he aduiseth Titus to reproue the Cretians sharpely for he addeth this clause that they may bee sound in the faith If those sinners themselues whose estate is so laide forth be obstinate and will not thereby be any whit moued nor brought to remorse but rather wax more impudent as these Scribes and Pharisies like the Iewes their fore-fathers who said to Ieremiah As for the word which thou hast spoken to vs in the name of the Lord we will not harken vnto thee and of whom the Lord said to Ezechiel The house of Israel will not hearken vnto thee for they wil not harken vnto me for all the house of Israel are impudent and hard-hearted yet may others be kept from going on in their course and from growing to their degree of impudency as is noted of some in Malachies time who obseruing the stoutnesse of their fellowes against the Lord feared the Lord. If none at all be wrought vpon by the knowledge of their sinne then are they made the more inexcusable and Gods seuere proceeding against them is the more iustified Thus much Daniel declareth in his confession vnto God where first he saith We haue sinned and committed iniquitie and haue done wickedly c. then he addeth neither haue we hearkened vnto thy seruants the Prophets whereby he implieth that the Prophets declared their sinnes and denounced Gods iudgements against them and thereupon he inferreth O Lord Righteousnesse belongeth vnto thee but vnto vs confusion of faces Vse Vpon these and other like proofes and reasons Ministers must learne as they see iust occasion to put in practise the forenamed Doctrine and by their holy zeale in laying forth sinne and the issue thereof to shew their desire of reclaiming sinners of staying the infection and contagion of sinne and of iustifying Gods proceeding against sinners §. 3. Of the resolution and seuerall heads of the text TO passe from the Occasion and Inference of Christs censure note further the Manner Matter thereof Christs manner of setting it forth is with great ardency and authority noted in the Preface prefixed before his censure Verily Isay vnto you The particle of asseueration Verily declareth his ardencie his auerring of it in his owne name I say sheweth his authoritie The matter of Christs censure is 1 Generally propounded 2 Particularly applied In the general proposition is noted 1 The Nature 2 The Issue of the sinne censured The Nature thereof is declared by the person against whom it is in speciall directed namely against the Holy Ghost The Issue of it is that it shall neuer be forgiuen Both these are amplified by comparing them with the Nature and Issue of other sinnes Other sinnes are committed against the Sonne of Man This against the Holy Ghost Other sinnes shall be forgiuen This shall neuer be forgiuen In this comparison is set forth a liuely representation of Gods Mercy and Iustice Of his Mercy in forgiuing euery sinne committed against the Sonne of Man Of his Iustice in vouchsafing no pardon to the sinne against the Holy Ghost §. 4. Of the truth and weight of the points heere deliuered THe first point to be noted is Christs Preface whereby he sheweth that what he deliuereth concerning this point is both a certaine and infallible truth and also a point of weight and moment Christ auerreth it vpon his authoritie and credit I say saith he I that am a faithfull and true witnesse I who cannot lye I who am the very truth I say So as of what authoritie our Lord the eternall Son of God is this which he hath here deliuered is also namely true certaine infallible vnchangeable Heauen and earth shall passe away but his word shall not passe away With this authority doth Christ oft ratifie and confirme that exposition which he gaue of the Morall Law and opposeth it to the light credit of the ancient Doctors of the Iewes saying You haue heard it said of old c. But I say vnto you c. so as his authoritie is more then any others can be for Christ is the onely true Doctor of the Church as he himselfe testifieth of himselfe saying One is your Doctor euen Christ He hath power in his own name by his own authoritie to deliuer any thing to his Church which power is intimated vnder this imperial phrase I say And herein his manner of teaching is different from all others For the vsuall phrases of the Prophets were Thus saith the Lord The word of the Lord The burden of the word of the Lord with the like To make doubt of any thing which Christ saith is to call his authority into question If therefore the word spoken by the Prophets was stedfast how much more stedfast is the Word spoken by the Lord himselfe Christ Iesus The particle set by Saint Marke before the clause of Christs authoritie is in the Greeke Amen and in the Hebrew signifieth Truth and so not vnfitly translated Verily It is a note of an earnest
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
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
be vttered against the Sonne of Man is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost For which purpose without question Christ hath heere so magnified the Mercy of God as the like place is not to bee found throughout the whole Scripture Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one let vs consider his Iustice in affording to pardon to that one sin which is the sinne against the Holy Ghost §. 14. Of abusing Gods mercy IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy and after he had deliuered what he could of the Mercy of God addeth a BVT Euery sin shall be forgiuen BVT the sin against the holy Ghost shall neuer be forgiuen He giueth vs to vndestand that Gods mercy and long-suffering may be so farre abused as nothing but extremitie of iustice can be looked for Thus much implieth the Apostle where he saith It is impossible that such and such should be renewed And againe There remaineth no more sacrifice for sinne but a fearefull looking for of iudgement The phrases of Gods walking stubbornely against them that walke stubbornely against him and shewing himselfe froward with the froward and swearing that the iniquitie of men shall not bee purged with sacrifice nor offering for euer with the like doe also proue as much Gods mercy would be notoriously abused if at some times and in some cases the very extremitie of iustice should not be executed It standeth much with the honor of God to shew himselfe sometimes a God of vengeance and a consuming fire Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience lest we depriue our selues of all the fruit and benefit thereof and insteede of being the principall obiect of Gods mercy we make our selues the principall obiect of his mercy A man may so farre proceede in sinning against the Sonne of Man as by degrees fall into the sinne against the Holy Ghost The fearefulnesse of which estate followeth now to bee declared §. 15. Of the obiect of the vnpardonable sinne The Holy Ghost IN handling the sinne against the Holy Ghost wee are to consider 1 The Nature 2 The Issue thereof The Nature of the finne is set foorth vnder the names giuen to it It is by Saint Matthew termed the blasphemy of the Holy Ghost and a speaking against the Holy Ghost By Saint Marke a blaspheming against the Holy Ghost In all which phrases are noted forth both the Obiect and the Qualitie of that sinne The Obiect against which in speciall this sinne is directed and committed is the Holy Ghost And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost not as if it were in the Holy Ghost which is blasphemie to thinke but because as the other phrases doe expresly declare it is against the Holy Ghost In this sence this kinde of phrase is oft vsed for where it said that Christ gaue his Disciples power against vncleane spirits as it is well translated according to the meaning of the phrase word for word it is in the originall Power of vncleane spirits This I haue the rather noted to mollifie the phrase of some who speaking preaching and writing of this sinne stile it The sinne of the Holy Ghost which speech being well taken the Holy Ghost being conceiued to bee not the subiect but the Obiect thereof it may safely bee vsed Now the Holy Ghost is made the Obiect of this sinne not in regard of his Essence or Person but in regard of his Office and Operation The Holy Ghost in regard of his Essence is all one with the Father and the Sonne all the three Persons are one in nature and essence all one God in which respect a sinne committed against any one is committed against euery one of the three Persons The Holy Ghost also in regard of his Person is the Spirit of the Father and of the Son proceedigg from them both and no way greater then the Father or the Sonne they are all in dignitie coequall so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne But there is an office and operation peculiarly in Scripture attributed to each Person The peculiar office and operation attributed to the Spirit is 1 To inlighten mens mindes with the knowledge of the Gospell and to reueale vnto them the good will of God and way to happinesse in which respect he is called The Spirit of reuelation 2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding by vertue whereof men are said to taste of the good Word of God after that they are made partakers of the Holy Ghost 3 To mooue them to acknowledge and professe the Gospell to bee the Word of God which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth There are also many other workes of the Spirit but these are the most pertinent vnto our purpose and will giue light vnto all the rest The sinne heere noted to be committed against the Holy Ghost is committed against him in regard of the forenamed operations of the Spirit so as it is against that truth of God which the Spirit hath reuealed to a man and euicted and perswaded his heart of the certaintie thereof so as in his heart he cannot but acknowledge that it is an euident and vndeniable truth and is oft moued with his mouth to professe as much §. 16. Of the qualitie of the sinne against the Holy Ghost THe Quality or effect of this sinne for the sin it selfe is seated principally in the heart is speaking against and blasphemie This latter word expoundeth the former For it is not euery kind of speaking against but an ignominious approbrious dispitefull speaking against which is blasphemie For blasphemie is heere taken in the vttermost extent thereof and that both in regard of the matter which is to deny the euidence of the Spirit and also in regard of the manner which is to doe it with disgracefull and despitefull speeches to the open dishonour of God and of his Gospell and of the Spirit which hath giuen vndoubted euidence of the power of God as the Scribes and Pharisies who did not only deny that Christ cast out diuels by the finger and power of God but also most reproachfully and slanderously said This fellow doth not cast out diuels but by Beel-zebub the Prince of diuels And againe He hath an vncleane spirit §. 17. Of the definition of the sinne against the Holy Ghost THe words and phrases whereby Christ setteth foorth the nature of this sin being expounded wee may out of them gather this definition The sinne against the Holy Ghost is a despitefull reiecting of the Gospell after that the Spirit hath supernaturally perswaded a mans heart of the 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
a disposition as they As among Papists blinde zeale moueth many to doe that which deadly malice moueth others to doe I doubt not but we may according to the truth of the matter conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost for 1 The Gospell was preached to them by Iohn the Baptist Christ and his Disciples yet they receiued it not but refused and reiected it 2 They did it despitefully as their carriage sheweth 3 They blasphemed Christ as we haue heard before and they persecuted him and his Disciples 4 They did all this against knowledge and against conscience as the instance which Christ giueth of their iustifying that in their children which they condemned in Christ yea they could say of Christ This is the heire 5 They did all also after the Spirit had supernaturally reuealed Christ vnto them for it is noted that Iesus knew their thoughts and thereupon hee accused them of blaspheming the Holy Ghost he knew their thoughts that is he knew how far the Spirit had wrought in them and how they striued against and resisted the Spirit and in that respect accuseth them of this blasphemie Lastly to put the matter out of all doubt after that Christ had set out this sin Saint Marke addeth this clause Because they said he had an vncleane spirit Implying by that inference that that blasphemie was in them an euidence of the sinne against the Holy Ghost §. 20. Of the meaning of these words SHALL NOT and SHALL NEVER be forgiuen THe second generall point noted by Christ about the sinne against the Holy Ghost is the Issue thereof which is set downe Negatiuely Affirmatiuely Negatiuely both by Saint Marke in these words hath neuer forgiuenesse and also by S. Matthew in these words shall not be forgiuen vnto men which is further amplified by a distinction of times in these words neither in this world nor in the world to come Affirmatiuely onely by Saint Marke in these words is in danger of eternall damnation The sentence and doome which Christ in all these words and phrases hath giuen of this sinne is very perspicuous and cleare but that Papists haue brought a cloud of obscuritie vpon them by the vapours of their false glosses and heresies which we will first remoue and then declare the fearefull issue of this sinne First the Papists cleane ouerthrow the maine point heere intended by interpreting the indefinite negatiue particle not and the generall negatiue neuer to as if a difficultie onely and not an impossibility were intended as if Christ had said the sinne against the holy Ghost shall not easily but very hardly be forgiuen or ordinarily and for the most part it shall not be forgiuen But the words are more cleare then so to be obscured For Not Neuer Nor in this world nor in the world to come are much more then not ordinarily not easily hardly and for the most part Besides if there were not an impossibilitie of the pardon of it prayer might be made for the partie that committeth it which may not be done But as this text is cleare enough to such as haue not contentious and captious spirits so there are other texts which put the point more out of all doubt and question as where the Apostle saith It is impossible to renew them againe And againe There remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation §. 21. Of the errors which Papists gather from this phrase nor in the World to come AGaine Papists roue farre beyond the scope of Christ in this place by inferring from this clause nor in the World to come that some sinnes which are not forgiuen in this World may be forgiuen in the World to come whence they further inferre that there is a Purgatory after this life and render these reasons of this latter inference First that into Heauen can enter no vncleane thing Secondly that out of hel there can be no redemption therefore say they there must needs be a Purgatory by which they which die in their sinnes must be purged and out of which they whose sinnes are forgiuen after this life must be deliuered Answ The two positions which are laide downe for reasons are sound and true for neither can any vncleane thing enter into Heauen nor can any that are once cast into hell be euer deliuered out of it for the Scripture termeth their paine euerlasting and yet the Papists are not constant in those assertions but deliuer many points contrary to them both as that many who for treasons rebellions and such like damnable sinnes are executed and die without repentance for them die Martyrs and are immediatly carried to glory is not this to thrust vncleane birds into Heauen And againe that many who died in mortall sinnes and so by their owne positions went to hell were deliuered from thence Some of the instances which their owne writers haue giuen hereof are these The soule of Falconilla a Pagan was freed from hell by the prayers of Saint Thecla and the soule of Traiane a Pagan Emperour by the prayers of Pope Gregorie and a certaine lewde man carried by the Diuels into hell was deliuered by Saint Sereus But to passe by these lying fables the consequences which from the forenamed sound positions they gather are most vnsound and absurd namely that there is a purgatory of which fiction I haue spoken before and that sinnes may be forgiuen after this life a point which as was said before they gather from this phrase nor in the World to come The falshood whereof is easily discouered by a due consideration of the true meaning of the words §. 22. Of the true meaning of this phrase nor in this world nor in the world to come THe Greeke word and the Latin also which we translate World signifieth rather time then place By this World is meant the time of a mans life here vpon earth by the World to come all the time from his death proceeding on without end to eternity Two Worlds are in Scripture giuen to euery man to be in one from the time of his conception or birth to his death the other from thence for euer for after death there is no alteration of a mans estate But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement when all shall stand before their Iudge and receiue their doome the beginning of that age or world to come is commonly reckoned from the day of iudgement in which respect Christ ioyneth that world and the resurrection from the dead together Which being so it is as euident as may be that no sinne can be forgiuen in the World to come §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come BVtfully to discouer the erroneous
the difference which Christ here maketh betwixt this sinne and all other sinnes In regard of the issue many other sinnes are no more pardoned then this for if in the euent all other sinnes but this should be pardoned many millions which are now in hell should be saued But the difference is that other sinnes are of that kind and condition as through the meanes which God hath afforded to man they may be forgiuen but this cannot by any meanes §. 27. Of the reasons why the sinne against the Holie Ghost is vnpardonable THe reason why the sinne against the Holy Ghost neither shall nor can be forgiuen is not simply in regard of the greatnesse and hainousnesse of it as iâ— it were greater then the mercy of God and sacrifice of Christ so as if that sinne were put into one ballance and Gods mercy with Christs sacrifice into another that would weigh downe this but rather in regard of that order which God hath set downe and that fixed decree and doome more immutable then the decrees and statutes which the things of the Medes and Persians confirmed which hee hath both established and reuealed I say reuealed because his secret decree is established against euery impenitent sinner but the order is published and the decree reuealed onely against such as sinne against the Holy Ghost If further we would know reasons of this reuealed decree I answere that God is not bound to render man a reason of his orders and decrees But yet it hath pleased him to make knowne some reasons thereof in his word for the better satisfaction of mens minds and iustification of his owne proceedings as 1 Because it is impossible that they who sinne against the Holie Ghost should be renewed againe vnto repentance As no sinne whereof the man that commits it repenteth not is in the issue and euent pardoned so this sinne because the coÌ„mitter thereof cannot repent cannot be pardoned 2 Because they vtterly renounce and cleane reiect the onely meanes of pardon which is Christ Iesus offered in the Gospell so as if they be pardoned either Christ must be offered vp againe and crucified anew or else there must be some other sacrifice for remission of sinnes But both those are impossible impossible it is therefore that the sinne against the Holy Ghost should be pardoned It falleth out with those that commit this sinne as with a man that is desperately and mortally sicke of a disease which cannot possibly be cured but by one meanes and the patient vtterly refuseth that meanes and wil not haue it vsed would we not say on that ground that he is irrecouerably sicke that it is impossible he should be cured 3 Because they haue wittingly so wholy cast themselues into Satans power and vtterly renounced to haue to doe with God as it cannot stand with equity and with the honour of God to receiue them againe to mercy they are in a manner in such a case and estate as the damned in hell concerning whom it is said that betwixt them and the Saints in Heauen there is a great gulfe fixed so as there can be no passage from one to another Besides it is probable that as they who truly beleeue and are in grafted into Christ haue an inward testimony that they are Gods and that they shall foreuer abide in Christ and â—e saued so they who sinne against the Holy Ghost hauing as it were subscribed to be Satans and euer to be with him and on his side haue an inward certificate in their hearts that they are vtterly forsaken of God and shall be damned and thereupon as the damned in hell they blaspheme God whom they haue renounced yea with all the spight they can they oppugne the Gospel through an inward hatred of God the Author of Christ the matter of the Holy Ghost the Reuealer thereof whom because they cannot reach and come at they persecute the professors of the Gospell like the old red Dragon who because hee could not touch the woman that was cloathed with the Sunne the Moone being vnder her feete he went to make warre with the remnant of her seede which keepe the Commandements of God and haue the testimony of Iesus Christ §. 28. Of the certainty of his damnation who sinneth against the Holie Ghost HItherto of the fearefull issue of such as sinne against the Holie Ghost set downe negatiuely in that this sinne shall neuer be forgiuen To aggrauate the terror hereof Christ further setteth forth the issue of the same affirmatiuely as Saint Marke hath recorded his words thus Is in danger of eternall damnation The word translated in danger or as others culpable doth not so much imply a likelihood that hee may be damned as a certainty that he shall be damned for it properly signifieth to be held fast as a bird when shee is taken in a snare or a Malefactor when he is arrested by a Sergeant or a condemned man when hee is manicled and fetteted against the day of execution It implyeth that there is no meanes no hope of escaping damnation so as the maine point here intended is this He that sinneth against the Holy Ghost shall most certainly be damned This the Apostle also implyeth where he saith that to such an one there remaineth no more sacrifice for sinnes but a certaine fearefull looking for of iudgement and fierie indignation The reasons before alâ—eadged to proue that this sinne shall not be forgiuen doe also proue the certainty of his damnation who committeth it §. 29. Of the eternity of Damnation YEt further to aggrauate the fearefull estate of him that sinneth against the Holy Ghost it is added that his damnation is ETERNALL This euerlasting continuance is common to all that are cast into hell in which respect their torments is set forth by such like phrases as these The worme that dieth not Fire that shall neuer be quenched Euerlasting chaines Eternall fire Euerlasting perdition But the certainty of this euerlasting damnation is that which is proper to them that sinne against the Holy Ghost The doome is irreuocably passed against them while here they liue they know they shall be cast into endlesse easelesse mercilesse and remedilesse torment This aggrauation of damnation by the euerlasting continuance of it doth euidently refute the hereticall position of Chiliasts or Millinaries or to vse our English word Thousandaries who held that the Diuels and all the damned in hell should after a thousand yeeres be deliuered Eternall and euerlasting continuance properly taken as it is in the forenamed places admitteth no date or end of time which the forenamed heretikes obseruing grant that indeed the fire of hell burneth eternally but they further say that it burneth after the damned are deliuered out of it but this euasion will not helpe them It is certain that God maketh nothing in vaine If there be fire burning eternally it is for some end and
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
Faith 268 Faith onely keepeth off the Diuells darts 281 And quencheth the fire of them 283 Wretched are such as want Faith 284 Satan most assaulteth Faith his wyles against it 286 Faithfulnes required in Ministers 540 Wherin their Faithfulnes consists 540 Fasting 446 The seuerall kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts 448 How farre al sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborne in a Fast 451 How far the body is to be afflicted in a Fast 453 The occasions of a Fast 454 Of set times for a Fast 455 The continuance of a Fast 456 A Fast in whole and in part 456. 457 Supplication the principall end of a Fast 459 Examination another end of Fasting 460 Humiliatiō a third end of Fasting 461 Mortification a fourth end of Fasting 462 Grounds of Fasting vnder the new Testament 463 Motiues to Fast 463. 464 Publike and priuate Fasts 467 Fearefulnesse 8. 261 Flesh and Blood 53 Our enemies more then Flesh and blood 54 Flying affoords no safetie 119 Forgetfulnesse of Gods promises dangerous 269 Forgiuenesse of sinne See Sinne. G GHOST How the Holy Ghost is gotten 485 How knowne when the Holy Ghost is in vs. 484 How the Holy Ghost prayeth for vs. 482. c. Why needful that the Holy Ghost pray for vs. 483 Prayer wrought by the Holy Ghost commeth out of mans spirit 486 How the sinne against the Holy Ghost may be discerned 382 Who commit that sinne are not to bee prayed for 381 Gods properties commended by faith 200 Gods grace mercy power truth props to Faith 225 Goodnesse of God See Mercy Gospell what it is 165 Why peace is attributed to it 167 The Ghospell of peace prepares a mans heart against trouble 168 The Gospell assureth that nothing shal hurt vs. 170 Operations of the Holy Ghost 597 How sin is committed against the Holy Ghost 596 Blasphemie accompanieth the sinne against the Holy Ghost 598 What is the sin against the holy Ghost 598. c. Difference bewixt the sin against the Holy Ghost and other sins 603. c. Who may fall into the sin against the Holy Ghost 605 They who neuer professed the Gospel may sin against the Holy Ghost 606 The Scribes and Pharisies sinned against the Holy Ghost 607 The sin against the Holy Ghost cannot be pardoned 608. 614. c. Why the sin against the Holy Ghost is vnpardonable 615 The certainty of his damnation who sinneth against the Holy Ghost 617 How the sin aginst the Holy Ghost may be preuented 622 The Elect cannot fall into the sinne against the Holy Ghost The Gospel assureth that all things shal turne to our good 171 The Gospell reuealeth a remedy for mans misery 221 The Gospell is a mystery 528 The Gospell is the proper obiect of preaching ibid. Difference betwixt Law Gospell 101 A blessing to haue the Gospell 168 Grace of God free 227 The Graces of God to be imploied 24 Spirituall Graces for defence 19 Euery Grace to be manifested 26 Grace to be added to Grace 29 Grace decayed may be repaired 100 Spirituall wounds healed 285 Griefe of heart before faith 240 Causes and fruits of true griefe 242 H HEretikes peruert the Word 331 HEART A pure Heart Integrity of Heart 255. c. Heauen How far we may be made partakers of it while here we liue 411 HOPE What Hope is 296 Why it is called Hope of saluation 295 Assurance and patience are properties of Hope 297 Vncertainty no property of Hope 298 How Hope faith agree differ 299 Hope fitly resembled to an helmet 300 The vse of Hope 301 Hope necessary in foure respects 302 How Hope is gotten preserued 305 The end of Hope oft to bee meditated on 307 Hope an anchor 308 Hope to bee cast on a sure ground fast fixed and the hold of it oft renewed ibid. Satans wiles against Hope 309 False grounds of Hope 310 Humiliation an end of fasting 461 I IEalousie Good Iealousie 557. 559 Ignorance a fearefull sin 338 Jgnorant persons the diuels vassals 76 Illumination before Faith 239 Imprecations lawfull and vnlawfull 397. c. Vsuall Imprecations taxed 395 No man may pray against himself 394 Incredulity a grieuous sinne 234 IOY Spirituall Ioy. Notes thereof 250 Ioy of Hypocrites not sound ibid. Iustice See Righteousnesse Who are Ouer-Iust 158 Seuerity of Iustice caused by abuse of mercy 595 K KNowledge of the Word necessarie 321. 337 Meanes to get Knowledge 321 Things Known to be made Known 527 L LAw worketh a sight and sence of our misery 220 The Law is a rule of righteousnes 143 The Law and Gospell differ 101 Libertines carelesse in doing what they may 30. 31 Loue commeth from faith 203. 253 Loue the ground of a cleare conscience 253 Exhortations in Loue. 6 M MAgistrates must cut off enemies 314 Magistrates ought to punish blasphemers 581 Man the obiect of Gods mercy 584 Mans vngratefulnesse 586 Sonne of Man See Sonne Meanes take not away the vse of faith 292 Neglect of Meanes a tempting of God 31 The danger of neglecting Meanes 33 Mercy of God abundant 101. 227. 572 Gods Mercy in forgiuing sinne 572 The extent of Gods Mercy in forgiuing all sins 574 Man the principall obiect of Gods Mercy 584 Mercy of God offered to all 587 Mercy of God ouercomes mans vngratefulnesse 593 Mercy of God abused turned into seueritie 595 Merit What is required to cause merit 149 Mans righteousnesse cannot bee meritorious 150 Millenaries see Chiliasts Ministers Ambassadors 535 Ministers dignitie and duties 538 539 Ministers haue no ability of themselues 513 Ministers calling most excellent and difficult 510 Ministers most opposed against 511 Ministers false most dangerous 512 Ministers to be prayed for 509 Especially if restrained 556 Ministers to be highly esteemed 537 Ministers may not be disgraced 538 Ministers comfort and encouragement 539 Ministers must make knowne what they themselues know 527 Ministers must deliuer nothing but what they haue receiued 540 And al that they haue receiued 541 Ministers must deliuer the Word as Gods word 541 In Ministers is required Grauitie Authority and sinceritie 542 Ministers boldnesse 522 Ministers must refute errours and reproue vices 315 Ministers must carry themselues according to their present cōdition 562 Ministers must vse what libertie they can 553 Ministers inhibited whether they may preach 554 Ministers are preachers to themselues 52 Gods mercy in ordaining Ministers 554 The word may not be reiected because Ministers are men 545 Ministers oft vsed as malefactors and why 547 Mans weaknesse succoured and faith supported by the Ministery of men 544 Mortification an end of fasting 462 MYSTERY What a Mystery is 529 The Gospell is a Mystery ibid. A Mystery requireth study and prayer 530 Knowledge of a Mystery no matter of boasting but of thankesgiuing 531 No maruell that many erre in Mysteries ibid. N NIght-vigils 489 Vncertaine whether Christs comming to iudgement shall
bee in the day or Night 490 O OPENING OF Ministers Opening their mouths 520 P PApists abandoned by preaching 78. 79 Papists enemies to Gods people 326 Pardon of sinne 572. see Sinne. PATIENCE What Patience is 162 Patience resembled to shooes 163 Patience how it is gotten 164 How patience may bee rightly grounded in vs. 168. 170. 173 How men may bee perswaded to Patience 174 The necessity of Patience 174. 188 The benefit of Patience 178. 188 How Patience hath a perfect work 179 Two extreames of Patience 181. 182 Counterfeit Patience 172 Satans wyles against Patience 186 Patience maketh many crosses light It preuenteth and remoueth many It inableth vs to beare all 188. c. PEACE Why attributed to the Gospell 167 Peace of the Gospell what it is 166 Peace with God keepeth away many euils 191 Peace with God altereth the nature of all crosses 192 Peace with God procureth assistance in all troubles and full freedome from all 194 Persecution no matter of Shame 548 Persecution honored by the cause 549 Persecution no sufficient cause to make Ministers cease preaching 555 What are those causes 550 Perseuere 116 Perseuerance in prayer 496. c. How long we must Perseuere 497 Difference betwixt Perseuering and praying alwayes 498 Difference betwixt Perseuering and much babling 499 Perseuering in prayer extraordinary 443 Perseuerance requireth that prayers be oft renewed and long held out 500 Petition for good things 367 Place Euery one abide in his owne place 114. 534 Giue no Place 63. 103 Power of God a mightie Power 12 The mightie Power of God a prop to faith 13. 225 The benefit of trusting to Gods Power 15 God able to performe his word 225 Prayer 340 Prayer an admirable gift 484 What Prayer is 345 Difference betwixt ciuill and diuine Prayer 347 Prayer a worke of the Holy Ghost see Ghost 482 Prayer to be made only to God 346 How Praiers of mē are to be desir'd 503 Of them prayers may be desired 507 The dead may not be praied vnto ibid. Nor prayed for 377 Why needful by prayer to make known our desire to God 347 What requisite to the right manner of praying 348 Prayer to be made in the mediation of Christ 349 In feare and reuerence 350 In faith and humilitie 351 With holinesse sence and feeling 352 In sinceritie in hart in spirit 353. 486 In feruency 353. 441 Motiues to Prayer 353 1 Gods charge 353 2 By prayer God is worshipped 3. Honoured 354 4 Prayer is absolutely necessary 355 5 Prayer is profitable 1 To obtaine euery good thing 356 2 To preuent iudgement 3. Preserue grace 4. Subdue sinne 5. Sanctifie all things 357. 358 6 Prayer is powerfull with the Creator 362 Prayer is powerfull with the creature 361 7 Prayer is a matter of great dignitie 364 Why prayer is not alwayes heard 359 501 The kindes of prayer 365 1 Petition for good things 367 2 Deprecation against euill 370 3 Intercession for others 374 Who are not to be prayed for 377 Who are to be Prayed for 383. 509 All in generall to be Prayed for 384 1 Saints 2. Magistrates and Ministers 386 Why Ministers especially 510 3 Kindred and friends 387 4 Strangers 5. Enemies 388 What is to be Prayed for in the behalfe of others 392 4 Imprecation against others See imprecations 394 5 Thanksgiuing 399 Prayer mentall or vocall 421. 422 Prayer sudden or composed 423. 424 Prayer cōceiued or prescribed 426. 427 Prayer publike priuate or secret 429 c. Prayer in family 437 Prayer extraordinary Motiues thereto 440. c. Who are to desire others prayers 506 Gifts bestowed to be prayed for 519 The time of prayer 471 How we may pray alwayes ibid. Set times of prayer for euery day 473 Constancy in keeping those set times 475 Whatsoeuer is done pray 478 Hearts alwayes ready to pray 479 Perseuere in prayer see Perseuerance Watch to pray see Watchfulnesse Body and soule must be roused vp to prayer 491 Drowsie praying 493 Preparation before prayer 424 Preparation against triall 106 Preparation of the Gospell of peace 160. c. Preaching the most proper meanes of faith 219 The Gospell is the proper obiect of Preaching 528 Preaching must be distinct and audible 521 Presume not 30. 342 Confidence in Gods power no Presumption 15 Whence Presumption ariseth 46 Difference betwixt Presumption and faith 287 Principalities 59 Priuate prayer in family 437 Proofe to be giuen of grace in vs. 26 PROMISES Promises of God offered to all 228 Remembrance of Gods Promises an helpe to faith 268 Generall Promises why to be obserued 270 Particular Promises needfull 271 Promises for al things needful 270. 471 Promises absolute 273 And conditionall 274 The diuers manner of propounding Promises 276 To whom Gods Promises belong 277 The time of accomplishing Gods Promises vncertaine 302 PROSPERITIE The vse of faith in Prosperity 267 Publike prayer 429 What persons are required thereto 430 The place of Publike prayer 431 Vnanimitie and vniformitie in Publike prayer 433. c. Motiues to Publike prayer 436 Pure heart see Heart Purgatory a fiction 378 R RElapse dangerous 624 Religion Wee cannot bee saued in euery Religion 136 Remembrance of Gods promises an helpe to faith 268 Remission of sinne 572 See Sinne. Repaire of grace decayed 100 Spirituall wounds Restored and healed 285 Repent alwayes when men will they cannot 157 Repetition of the same things 95. 96 Reproofe of impudent sins to be sharpe 567 Resolution of the Apostle inuincible 558 RIGHTEOVSNES What Righteousnesse is 143 Righteousnesse Legall and Euangelicall 144 Righteousnes fitly resembled to a brest-plate 146 How Righteousnesse is put on 147 The benefit of Righteousnesse 148. 153 154 Mans Righteousnesse cannot be meritorious 149. c. Righteousnesse needfull to saluation 152 Righteousnesse and faith haue distinct vses ibid. Righteousnesse acceptable to God 155 The parts of Righteousnesse may not be seuered 156 Direction for the vse of Righteousnesse 159 S SAcraments a means to increase faith 265 Sanctified how farre we may be sanctified 410 Satan see Diuell Scripture see Word Scoffes of wicked 304 Securitie carnall 105 Securitie holy 249 SINNE Sinne infinite in nature 620 Nothing but Sinne can wound the soule 146 Difference betwixt Sinnes of the regenerate and others 157. 620 Sinnes of impudent sinners to be plainly discouered 567 Sinne may be forgiuen 572 All Sinnes may be forgiuen 574 Pardon of Sinne offered to all 587 Sinne against the holy Ghost 598 See Ghost Sinne cannot be forgiuen in the world to come 607 Pardon of Sinne to bee sought in this life 614 They whose Sinne is not pardoned are damned 621 The proportion betwixt Sinne and the eternall punishment thereof 620 A Sinners will to sinne is infinite 620 Difference betwixt Sinners 613 How Sinne may be turned to the good of the Saints 172 How farre wee are freed from Sinne. 410 Sinne against the Holy Ghost see Ghost Sinceritie 542 See Truth Sonne of man 588 Who so called 589 VVhy Christ is called Son of man 590 How sinne is
7. Mar. 13. 31. * Mat. 5. 22 28 32 34 39 44. Math. 23. 8. Isa 56. 1. Ier. 2. 1 4. Mal. 1. 1. Mat. 5. 37. Doctr. Sinne may be forgiuen Mat. 1. 21. 1. Tim. 1. 15. Gal. 3. 10. Reasons Ezek. 33. 11. Heb. 9. 26. Vse Consolatio to sinners Dan. 5. 6. Matth. 9. 2. Vse 2. Instruction Seeke for pardon 1. Iohn 1. 9. Vse 3. Admonition Turne from sinne Mat. 7. 14. 2. Chro. 33. 1 c. Vers 13. Reason Rom. 6. 23. 1. Iohn 1. 7. * §. 27. Ose 13. 9. Isai 1. 18. What blasphemie is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfigere no men Jehouae Leu. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Chro. 32. 17. Mat. 9. 3. Ioh. 10. 33. Neh. 9. 18. Ezek. 20. 27. Reu. 16. 11. Exod. 5. 2. 2. King 6. 33. Dan. 3. 15. Iob 21. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King 21. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 13. Leu. 24. 16. 1. Tim. 1. 20. Blasphemus secundum legem est decapitandus secundum canonem anathematizandus Can. paenit 3â— Vse 1. Reproofe of Papists blasphemies In Decretal * §. 14. De Absol cap. 6. can 9. Vse 2. Exhortation to Magistrates to punish blasphemers 1. King 21. 13. Iohn 10. 33. Dan. 3. 29. Vse 3. Admonition to take heed of blasphemy Vse 4. Direction to giue no occasion to others to blaspheme Doctr. A blasphemer may be pardoned 1 Tim. 1. 13. Reason Vse 1 Admiration of Gods mercie Vse 2. Exhortation for blasphemers to repent Zac. 5. 2 3. 1 Tim. 1. 16. Vse 3. Imitation to blesse them that curse vs. Mat. 5. 44. 1 Cor. 4. 13. What was done to obtaine forgiuenesse for man 1 Cor. 12. 12. Luke 2. 10. Isai 9. 6. Iude v. 6. Heb. 2. 16. Psal 8. 4. Gen. 2. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 4. Vse 1. Reproofe of mans vngrate fulnesse Isa 5. 1 2. c. Isa 1. 3. Vse 2 Exhortation to excell all creatures in obedience Doct. In what respects pardon is offered to all * §. 6. Prou. 1 21. 9. 3 4. Mar. 16. 15. Rom. 10. 12. 1 Tim. 2. 4. 6. Reason 1. Ezec. 18. 4. * §. 6. Vse 2 See more nerof 2. Treatise of Faith §. 29. To whom this title Son of Man is attributed 1 To mankind in generall Iob 25. 6. 2 To wicked men Gen 6. 2. Psal 57. 4. 3 To Prophets 4 To Christ Act. 7. 56. In what respect Christ is called Son of Man 1. Ioh. 3. 13. Reason why Christ is called Sonne of Man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs modestie Christs humilitie Post vniuersalem commenmorationem omnium peccatoruÌ„ omnisque blasphemiae eminentius voluit exprimere blasphemiam quae fit contra filiuâ—t hominis Aug. Serm. 15. de verb. Dom. Simile Doct. Psal 78. 38. Psal 105. 21 23. 45. Ier. 3. 1. Act. 3. 22 3. 14 15. Reason Rom. 12. 21. A Transition from Gods mercy to his iustice Doctr. Abuse of mercie causeth extremity of iustice Heb. 6 4 6. 10. 26 27. Leu. 26. 23 24 Psal 18. 26. 1. Sam. 3. 14. Reason * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10. 1. Marke 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1. 17. Heb. 6. 5. Heb. 10. 26. Matth. 12. 24. Mark 3. 30. * Genus * Forma Of the Gospel see Treat 2. part 5. §. 4. Of Gods truth see Treat 2. part 6. §. 27. Psal 31. 5. Matth. 1. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 33. 11. Isa 5. 4. Act. 13. 46. Simile Act. 26. 9. Act. 9. 1 13 21 Act. 26. 11. 1. Tim. 1. 13. Actâ— 7. 55 Luke 23. 34. Act. 7. 60. 1. Ioh. 5. 16. Heb. 10. 28 29. Vers 29. Ibid. Vers 27. Vers 26. Vers 29. Heb. 6. 4 5. 2. Sam. 24. 4. Mat. 26. 69. 1. Tim. 1. 13. a Ibid. b 2. Cro. 16. 10 Mat. 26. 69. Aug. lib. de her lib. de quaest 1. King 11. 4 5 6. Ezek. 44. 10. c. 2. Cro. 33. 13. Ephe. 4. 17. 18 1. Ioh. 5. 16. Whether the Scribes and Pharisies blasphemed the holy Ghost or noe Luke 23. 34. Who are Apostates 2. Thes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * §. 18. 2. Tim. 4. 14. They who neuer professed the Gospell may sinne against the holy Ghost Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether Christ prayed for them that blasphemed his workes Luke 23. 34. Reasons that the Scribes and Pharisie sinned against the Holy Ghost Matth. 12. 27. Matth. 21. 38. Matth. 12. 25. Vers 31. Marke 3. 30. Bellar. tom 3. contr 4. de paenit lib. 2. cap. 16. Iansen Concor Euang. cap. 49. * 1. Ioh. 5. 16. Heb. 6. 4 6. 10. 26 27. Bellar. de Purgat lib. 1. ca. 4. 11. Reu. 21. 27. Mat. 25. 46. Papists make lewd sinners Saints in heauen Papists teach that some haue beene deliuered out of hell a Ioh. Damasc in orat de mortuis b Ibid. c Greg. lib. 1. dialog cap. 12. * Treat 3. of Prayer §. 40. Rhemists on Mat. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculum Luk. 20. 35. Mar. 3. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Extendere tempora purgatory vltra diem resurrectionis est error exploratus Bellar. de purg lib. 2. cap. 9. * Compare Mat. 28. 1. with Luke 24. 1. * Purgatorium projis tantum est qui cum venialibus culpis moriuntur Bellar de Purg. lib. 2. cap. 1. * Culpas ipsas Catholici omnes Christi san guine purgari affirmant Bellar de paen lib. 1. cap. 2. Difference betwixt sinners Gen. 5. 24. 1 Cor. 5. 5. 1 Cor. 11. 30. c. Iob 21. 23. Luk. 16. 19. 23 Mat. 27. 5. Exhortation to seeke pardon while we liue Luke 12. 5. Mat. 25. 11. 2 Cor. 6. 2. Isay 55. 6. Psal 95. 7. * § 20. The generall reason why the sin against the Holy Ghost is not pardoned Dan. 6. 15. Particular reasons why the sin against the Holy Ghost is not pardoned It is neuer repented of Heb 6. 4. 6. 2 Means of pardon is reiected Heb. 10. 29. Heb. 6. 6. 10. 26. Simile 3 God is vtterly renounced Luke 16. 26. Reuel 12. Mar. 3. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 26. 27 * § 27. a Mar. 9. 43 44 b Iude v. 6. Mat. 25 41. d 2 Thes 1. 9. The heresie of the Chiliasts refuted Mat. 25. 46. Obiect 1. Gods mercy is ouer all his workes Answ 1. Thus diuels damned haue beene made partakers of Gods mercy Answ 2. Some mercy is manifested in hell Answ 3. Gods iustice is not satisfied for the damned Obiect 2. Vniust to punish a temporary sin eternally Answ 1. Sinne infinite in nature Answ 2. The will of the damned to sin is euerlasting Answ 3. The damned neuer cease sinning in hel Answ 4. The damned wittingly pull on themselues eternal punishment Simile Matth. 18. 34. Reason Psal 32. 1 2. Vse 1. Make no way to the sinne against the Holy Ghost 1 Withstand beginnings Ephes 4. 27. Heb. 3. 12. 2 Set thy heart on the Gospell 2. Thes 2. 10 11. 3 Consides the gaine which commeth by holding Christ Phil. 3. 8. Matth. 16. 26. 4 Persist not in denying the faith Matth. 26. 75. Simile 5 Take heed of â—aple Luke 〈◊〉 26. 2. Pet. 2. 20. 6 Pray against this sinne Psal 19. 13. See Treat 3. of prayer §. 20 22. * Treat 3. of Prayer §. 36. The Elect cannot sinne against the holy Ghost Reasons 1 When inlightned they are born againe 1. Iohn 3. 9. 2 All their sinnes are veniall Rom. 6. 23. 3 They are elected to life Treat 2. of Faith §. 60. Phil. 2. 12. 2. Cor. 13. 14.
vs stil to coÌ„tinue it we are also to take this as a token of loue and to be thankfull The reason is euident For God being very wise knowing what is best for vs euen much better then we our selues withall being a louing tender father exceeding carefull of our good he doth so dispose our estate as may most make to our good When he seeth it to be needefull he laieth affliction vpon vs when it hath lien long enough vpon vs then he rem oueth it In this kinde he dealeth with his children as skilfull and tender Physitians or Chirurgians doe with their patients whose cure they seeke Now therefore vpon this ground we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs health to be the best when wee are in health and sicknesse to be best when we are sicke aboundance to be best while we haue it and want to bee best when we are in want and so of other estates Therefore when the Lord doth lay vpon vs any outward afflictions wee must put them on the score of Gods fauours especially the good fruites of afflictions as true humiliation sound repentance christian watchfulnesse righteousnesse c. Now then to conclude this point afflictions being tokens of Gods loue tending to the good of the Saints they are comprised vnder this general clause ALL THINGS and are matter of thanksgiuing §. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing I Shall not neede to enter into any further enumeration of other particulars I will therefore aleadge some proofes of these out of Gods word 1 For all manner of spirituall blessings note that generall forme of thanksgiuing vsed by the Apostle Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings reade the verses following and ye shall see how he reckoneth vp many of those spirituall blessings in particular as Election Redemption Adoption Vocation c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes Christ gaue thanks for foode Annah for a childe Iacob for riches Abrahams seruant for prospering his iourney 3 For blessings on others note the example of Queene of Sheba who blessed God for his blessings on Israel and of the Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles 4 For publike blessings concerning the Church the Apostle giueth thankes that the Gospell came into all the world And the Christians praise God for the increase and peace of the Church and for the liberty of the Apostles 5 For the common-wealth the Iewes reioyce which was a publike testimony of their thanksgiuing to God for setling the state and establishing the crowne on Salomon So againe for continuing the peace and prosperity of the Land 6 For generall blessings on mankind Dauid praised God 7 For Gods blessings on his family Iacob is thankfull and in testimony thereof buildeth an alter to God 8 For priuat blessings Leah praised God that had giuen her a Son and Hezekiah for recouery of his health 9 For euils remoued Moses the Israelites blessed God who ouerthrew their enemies and Dauid praised God for preseruing his people from their enemies and the Christians glorifie God for the Conuersion of Saul a mortall enemie of the Church 10 For publike spirituall euils remoued praise is sung vnto the Lord in Hezekiahâ— time when the Land was purged from Idolatrie 11 For priuate spirituall euils preuented Dauid blessed God who kept him from auenging himselfe and shedding innocent bloud 12 For aduersitie Iob blessed God and the Apostles reioyce for suffering persecution 13 Finalâ—y for good things promised and not inioyed it is noted that the Patriarches receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully §. 69. Of the abundant matter of thanksgiuing HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time as the triumphant Church in heauen doth in lauding praising God wee could not want matter considering that ALL THINGS are matter of thanksgiuing If I should say we haue more matter of thanksgiuing then of petition I should not speake amisse for the blessings which any of Gods children any of those who truly beleeue in Christ haue receiued already are much more and farre greater then the things which they want God hath long since elected and chosen them to bee vessels of mercy glory when he created man as he made man most happy according to the image of God so before he made man he created all things needefull for him that so he might be destitute of no good thing for he made heauen and the whole hoast thereof earth and all the fruites of it yea the aire and water and all creatures in them in a word God made all things that were made for the good of man The price of mans redemption is already paid All true beleeuers are reconciled to God adopted to bee his children made actuall members of Christs body effectually called and taken into the kingdome of grace being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus What are the spirituall blessings which wee want that may bee comparable to these which we haue receiued Obiect 1. We haue not receiued freedome from and full victory ouer all sinne Answ Sinne hath receiued a deadly wound though it assaile vs yet shall it not get conquest ouer vs. Besides the guilt punishment of those very sins which yet we are subiect vnto shall not be laid vpon vs they are cleane remitted and in that respect we fully acquitted Obiect 2. Wee want many good and comfortable graces and faile in the measure of those we haue our sanctification is not perfect Answ All the faithfull haue al such graces as are absolutely necessary vnto saluation actually wrought in them As a childe borne of a woman hath all the parts of soule and body so he that is borne againe of God hath al the parts of a new man No Saint wanteth any grace that may hinder his saluation though he should instantly die As for that measure which some want it is not so great as can iustly impeach the truth of grace that grace which they haue is true though it may bee weake and their sanctification is sound though imperfect The perfecting of sanctification is not so great and powerfull a worke as the first beginning of it The most effectuall powerfull worke of Gods spirit in the faithfull is their very new birth the first act of their conuersion For when a sinner is first conuerted he is a new created of nothing I speake in regard of of our spirituall being he is made something of a man dead in sin he is quickned hath spiritual life put into him Now