purpose But what other end or purpose can be imagined then the iust punishing and tormenting of the damned in hell Shall there be an hell and no creature in it Besides Christ expresly saith they shall goe into eternall punishment Now the fire of hell is no longer a punishment then the damned be tormented therein eternally therefore they are tormented therein and can neuer be freed from it As for their obiections taken from Gods mercy and iustice they may easily be answered if Gods former dealing with the damned and the nature of sinne for which they are condemned be duly weighed §. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy COncerning Gods mercy they say that it is ouer all his workes and thereupon they conclude that the damned must partake thereof which say they they cannot doe if eternally they lie tormented in hell Answ Surely they haue tasted of Gods mercy for the Diuels were made at first glorious Angels Angels of light The damned were also at first created in a most happy estate euen after Gods image and many of them had a long time and faire meanes of repentance offered vnto them besides the many outward temporal blessings which in this world they haue enioyed They all haue abused and reiected Gods mercy As for their present estate I might say that it is some mercy that they are not more tormented for God could make them feele more then they doe But we are to know that Gods mercy and iustice must goe together Where iustice is not satisfied no place is left for mercy but Gods iustice is not satisfied for the Diuels and damned how then should mercy be expected §. 31. Of the answeres to the Chiliasts obiection taken from Gods iustice COncerning Gods Iustice they say that it cannot stand with Iustice to punish a temporary sinne a sin which was committing in time with an euerlasting punishment But sin though in continuance it were not euerlasting yet is it in nature infinite for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed Wee see in the counts of men that one and the same wrong committed against a meane man and a Monarch is accounted lesse or greater That which being done against a meane man will scarce beare an action in Law as we speake committed against a King may proue a capitall matter a matter of high treason and bring a man to the gallowes Now euery sin is a transgression of Gods Law and committed directly against the infinite Maiestie and in that respect it is infinite in nature and deserueth an infinite punishment But the creature is finite and cannot in time beare an infinite weight of vengeance and therefore it lieth eternally vnder it There is then a proportion betwixt the sin of the damned and their punishment both are infinite Sin in quantity and greatnes the punishment in time and continuance what sin wanteth in continuance it hath in greatnes and what the punishment wanteth in weight it hath in continuance Thus the sin and the punishment are correspondent each to other and God is iust in inflicting an eternall punishment on an infinite sin Besides though the damned be restrained or cut off by the hand of God from an euerlasting continuance to commit sin yet their will and desire is neuer to cease sinning For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen and so are saued and such as are neuer forgiuen but are damned Those mens minds and wils are altered and they truly repent of their sinnes past and desire and endeauour to sin no more But these mens minds and wils vnto their very death are set on sin and if they could alwaies liue on earth they would alwayes sin on earth Now it is the mind will and disposition of a man whereunto God hath especially respect Againe the damned continue to sinne euerlastingly in hell As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen so the diuels and damned in hell continue to blaspheme the same God Their punishment therefore endureth no longer then their sinne Lastly they wittingly wilfully pull vpon themselues that eternall weight of Gods wrath and therefore iustly lie vnder it eternally God hath declared before hand that eternall damnation shall be the reward of impenitent sinners and yet they impenitently continue in sin Suppose a mill-stone hanging by a coard a man should wilfully stand vnder that mil-stone and cut the coard and withall refuse to haue any meanes to keepe the mil-stone from falling downe did not he by cutting that coard pull death on himselfe This is the case of the damned Gods wrath is an infinite burden by Gods law it is held vp ouer mens heads sinne is a sword whereby the coard of Gods law is cut by faith and repentance Gods wrath is staid from falling on man The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath Is it not now iust that this eternall weight of Gods wrath should lie on him Thus wee see that it is neither against Gods mercy nor against his iustice to inflict eternall damnation §. 32. Of the necessitie of being pardoned or damned FRom the connexion of this affirmatiue part of the iudgement shall be in danger of eternall damnation with the negatiue shall neuer be forgiuen I collect that The sinner which hath not his pardon cannot escape eternall damnation or pardon must be obtained or the punishment must be vndergone The seruant whose debt the Lord recalled and would not forgiue because of his vnmercifulnesse was deliuered to the tormenters Otherwise men would not care for Gods fauour in pardoning sinne nor any thing esteeme Christs sacrifice whereby pardon is purchased Vse O let vs giue no rest to our soules till wee haue assurance of the pardon of our sins A man attainted and euicted of treason though his life may be prolonged and sentence of death not executed yet is not quiet till hee haue his pardon vpon feare that aduantage may sometime or other be taken against him for his crime and yet the vttermost perill is but death of body The perill of sin is eternall damnation It shall assuredly be executed if pardon bee not gotten How then can the sinner who hath no assurance of pardon sleepe quietly Surely this doctrine is either not knowne or not beleeued or not regarded by such as hauing no euidence of pardon passe their time ouer in mirth and iollity Well did Dauid know this point which made him with an holy admiration say Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie On the contrarie side wee may say Cursed is hee whose sinnes are not forgiuen If eternall damnation doe make a man cursed he is cursed §. 33.
pondered this serious pondering â—aketh a deepe impression of it in our memories 3 Attend to the preaching of Gods Word and bring thereunto a mind willing to learne This is Gods ordinance in the vse whereof we may well waite and depend vpon God for his blessing and that 1 To enlighten our vnderstanding 2 To worke vpon our affections 3 To teach vs how to apply it §. 8. Of Wisdome in applying the Word 2 FOr Wisdome It teacheth vs rightly to apply the Word and that both in the true sence and meaning of that particular place which we alleadge and also according to the present matter for which it is alleadged If we misse of the meaning of the place it is no word of God but a conceit of our owne braine We peruert the Scripture to our owne destruction If it be not pertinent to the matter it is as a plaister or a medicine wrongly applied which healeth when it should draw and so causeth inward festering or draweth when it should heale and so maketh the sore or wound much worse A potion mistaken oft killeth the patient Euen so if the terrors of the Law be vrged to a wounded conscience they may driâ— a man into vtter despaire or if the sweete promises of thâ— Gospell be applied to profane Libertines and carnallâ— Gospellers they may make them highly and intolerablyâ— presume Nothing can be more pernicious then the worâ— wrongly applied It is like Sauls sword which neuer veâ—ned empty from the blood of the slaine when it was held oâ— against the enemies it destroyed them when Saul himselfe fell vpon it it runne into his owne bowels it killeâ— him So the Word well vsed against our spirituall enâ—mies destroyeth them if we fall on it our selues it mâ— be the death of our soules for it is either the sauour of death or the sauour of life Needfull it is then that vnto knowledge wisdome be added that we may rightly apply it For this end we must obserue as the true meaning of the place it selfe so the occasion matter and end why it is alleadged that so fit and pertinent places may be alleadged Thus did Christ vse the Word he alleadged a most fit text against distrust so also against presumption and against idolatry §. 9. Of Faith in Gods Word FOr Faith the power of Gods Word is restrained therevnto for it is the power of God to euery one that beâ—eeueth All knowledge and wisdome without it is in vaine The Word which the Iewes heard profited them not because it was not mixed with Faith in them that heard it Euah vnder stood Gods Word well enough and wisdome shee had enough well to apply it but because shee did not stedfastly beleeue in it but was brought to doubt of it shee lost the vse of this Sword her enemy came in vpon her and killed her For this end the authority of the Scriptures is well to be noted they are of diuine authority 2 Tim. 3. 16. Gods oracles are recorded in them not one â—ot or tiâ—â—le of them shall scape till all be fulfilled Mat. 5. 18. This knowne and beleeued will bring vs to giue full assent to the truth of them §. 10. Of yeelding obedience to the Word FOr Obedience In Religion a man knoweth no more then he practiseth In this respect it is true that If a man thinke hee knoweth any thing hee knoweth nothing yet as he ought to know so as without obedience all knowledge is nothing as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse and forgetteth what manner of one he was This therefore must be added to all the rest and herein we must be carefull that we turne neither to the right hand nor to the left neither carelesly neglect that which is commanded nor preposterously doe that which is forbidden Thus blessed are they which know if they doe the things which they know In this experimentall knowledge consisteth the very power of this spirituall Sword by it is lust subdued the world crucified vnto vs and the Diuell driuen away §. 11. Of the manifold vse of Gods Word Point 4 THe benefit of well vsing this Sword is admirable for there is no error in iudgement but may be refuted no corruption in life but may be redressed hereby Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers or any vertue and duty but may bee warranted by it and wee thereby directed also in the performance thereof The Apostle expresly saith of the Word that it is profitable to all these Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient then his Teachers then his Enemies Ancient men who haue much experience of many times and of many things done in those times commonly get much wisedome by their long experience so as among the ancient is wisedome and in the length of daies is vnderstanding Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient Yea though Teachers commonly know more then Schollers or learners Their lips should preserue knowledge yet Dauid by Gods Word exceeded all his Teachers in knowledge And though enemies thorow their continall searching after sundry points of pollicy and inuenting many stratagems and cunning wyles as also by prying into the attempts of the aduerse parties grow very subtill and crafty yet by this Word of God did Dauid learne more wisdome then all they For Gods Word is of a farre larger extent then mans wit wisdome learning and experience can attaine vnto Though the Booke wherein Gods Word is contained be not comparable in multitude of letters sillables and words to the massie Volumes of many mens works yet for substance of sound matter and variety of seuerall and sundry directions all the Bookes in the World are not comparable to it Euery good thing whatsoeuer may be iustified thereby euery euill thing whatsoeuer may be disproued thereby so as by this Sword euery good thing which is opposed against may be maintained and euery euill thing whereunto we are tempted be repelled There is no crosse vnder which any man lieth no distresse whervnto any is brought but may be eased and helped by Gods Word from it may sound comfort be fetched by it may a man be supported This was Dauids comfort in his trouble Art thou afflicted in body or troubled in conscience Are thy Children kinsfolke or any other which thou accountest neere and deare vnto thee a vexation vnto thee Is thy estate decayed Art thou troubled with euill men or any other way distressed Search the Scriptures therein shalt thou find comfort enough if rightly thou canst apply them In a word this Word of God is to the blinde a Light to them that wander a Guide to them that are in distresse a Comfort to them
of true Patience FRom that which hath beene deliuered of the Gospel of Peace that maine point which we haue in hand by necessary consequence followeth that the onely meanes of preparing our soules patiently to beare all crosses and constantly to goe through all troubles in our Christian course is a right knowledge of the glad tidings of our reconciliation with God It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought This was that glad tidings which the Lord brought to Moses to Ioshua to Gedeon and many others for that very end I might instance this in many thousand examples and shew how the courage and patience of the Saints which hath beene admirable to the world hath beene grounded on this sure foundation the Gospel of Peace For the truth is that all the Prophets all the Apostles all the true Christian confessors and Martyrs in all ages who haue endured more then flesh and blood could possibly with patience beare haue had their feete shod that is their hearts armed and prepared with assurance of their reconciliation with God but hauing such a cloude of witnesses I will content my selfe with naming two or three Many and sundry were the troubles inward and outward by open enemies and deceitfull friends on Sea and land which Saint Paul went thorow and that with an inuincible courage and resolution the cause of all is euident to be that knowledge which he had of Gods loue to him and of his reconciliation with God On this ground of confidence he did after an holy manner insult ouer all aduerse power But Iob yet suffered much more and his patience was so admirable that the holy Ghost maketh choice of him aboue all other as a marke to behold and a patterne to follow What was the ground of his patience surely many of those diuine speeches which he vttered to his wife and friends euidently shew that the knowledge of his reconciliation with God was it which made him so confident and patient There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing namely Christ the assurance of his Fathers loue was the ground of his patience as appeareth both by that profession which he made thereof a little before his suffering saying vnto his Father Thou louedst me before the foundation of the world and also by those titles which in his most bitter agony he gaue vnto God as in the Garden O my Father c. On the Crosse My God my God §. 8. Of the meanes whereby Patience is wrought THus we see the truth of this point sufficiently proued that the Gospel of Peace is the ground of Patience now further consider how it doth prepare the soule of man to endure This it doth by perswading mans mind and resoluing his heart of these two principles 1 That nothing shall hurt him 2 That all things shall turne to his good For the first most sure it is that nothing can make vs miserable but onely sinne Sinne is the very sting of all troubles aed crosses sinne is it which maketh them to be heauy burdens this maketh trouble of conscience to be intollerable death and the graue to be most terrible the diuell which hath the power of death to bee so horrible yea the Law of God and God himselfe to bee so full of dread and terrour Let sinne be remoued and our conscience assured thereof then may we then will we comfort our selues in all troubles for then shall we appeare before the Throne of God as before the mercy-seat of a gracious Father and take his Law as a direction to teach vs how to please him Then shall wee esteeme all crosses as corrections of the Lord for our profit yea as his physicke to purge out our corruptions as proofes of his graces in vs. Then will our conscience rest quiet and well contented then shall we thinke of death as of a gate to heauen and of the graue as of a sweet bed to rest in till the day of the consummation of our eternall blisse in body and soule yea then shall wee not need to feare the diuell because he can haue no power ouer vs much lesse hell and the torment thereof Therefore doth Dauid annexe blessednesse to remission of sin so that vpon this ground might Christ well say to the man sicke of the palsie Sonne be of good comfort This being so the Gospel of Peace which assureth vs of our reconciliation with God and of the remission of our sinne assureth vs also that nothing can hurt vs because the sting of euery thing which is sinne is pulled out If the forked tongue of an adder the poysonous teeth of a snake the sharpe sting of a waspe be pulled out what hurt can they doe For the second by the Gospel c We know that all things worke together for good vnto them that loue God For the Gospel assuring vs of reconciliation with God how can we but be assured that he tendereth vs as his children and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs. The prosperity of those with whom God is reconciled is a blessing afflictions are for their good so is death and the graue yea I may truly say that the sins of those who are accepted of God do turn to their good not that sinne is any way good in it selfe being in it selfe the greatest euill that is or can be and the cause of all euill of punishment but that God through his infinite power and wisedome who can bring good out of euill â—s at first he caused light to shine out of darkenesse doth so order it like vnto a skilfull Apothecary who can so order and temper ranke poison as it shall proue very medicinable Quest What is that good can come from sinne Answ 1 In regard of God whose mercy and grace is manifested and magnified in forgiuing sinne for Where sinne abounded there did grace much more abound 2 In regard of sinners I meane repentant sinners for of their sinnes I speake it worketh in them godly sorrow a sorrow not to be repented of because of the excellent fruits thereof noted 2. Cor. 7. 10 11. It worketh also an high esteeme of Gods free grace and rich mercy a longing desire after Christs righteousnesse a diligent watchfulnes our our selues for the time to come a Christian readinesse to beare with the slips and infirmities of other with the like These are two such grounds of Patience as all the writings of all the men in the world cannot affoord the like It is the Gospel and the Gospel alone which hath made them knowne and not onely so but also instrumentally worketh faith in our hearts
vs it is because we want this shield or at least haue let it fall and so for the time want the vse of it Therefore Saint Peter exhorteth to be stedfast in the Faith while wee resist the diuell as if he had said Looke to your shield keepe it safe hold it out manfully against all the darts of the diuell §. 83. Of Satans fiery darts 3 THey who by these Darts vnderstand afflictions say they are called fierie because afflictions are greeuous to the flesh they who vnderstand sins because as fire they kindle one another and so increase Answ But there is an higher matter here meant for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts and arrowes bullets which they shoot at men these poisoned things being of a fiery nature if they pierce into a mans flesh lie burning and tormenting the body and continue to inflame it more and more till they haue soaked out the very life of a man if in time they be not cured Thus the forenamed temptations of Satan tending to doubt and despaire if they fasten vexe grieue and torment the soule burning and festring therein till they bring a man to vtter destruction if the fire and heat of them bee not slaked and taken away It must needs bee great burning great anguish and vexation that made Dauid cry out and say O Lord rebuke me not in thy wrath c. My bones are vexed my soule is also sore vexed c. I fainted in my mourning c I am in trouble mine eye my soule and my belly are consumed with griefe c. I roared all the day Much more bitter exclamations did Iob send forth and yet what men were these what excellent Worthies of the Lord If the fiery venome and burning poison of Satans darts so tormented such men men of admirable Faith how doe they torment men of weake Faith yea men of no Faith Iudas was so tormented therby that his life was an vnsupportable burden vnto him he could not endure it but made away himselfe as many other haue done in all ages §. 84. Of the vertue of Faith against Satans fiery Darts 4 THe onely meanes to coole this scorching heare to asswage this burning is the blood of Christ and Faith onely is the meanes to apply the efficacy of Christs blood to our soules by Faith therefore and by nothing else may these fiery Darts be quenched As balsom such other medicinable oyles which ChirurgioÌ„s haue for that purpose being applied to that part of mans body which is in flamed with the forenamed poisonous weapons asswage the heate driue out the poison and cure the flesh so Faith which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule dispelleth the inward anguish thereof pacifieth and quieteth it and so cureth the wounds thereof The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed in which respect he saith vnto his soule Why art thou cast downe and vnquiet Waitâ— on God c. Thus againe and againe he cheereth vp his soule this also drew the fiery poison out of Iobs soule as that speech implieth Though he sâ—lay me yet will I trust in him §. 85. Of stirring against despaire ARe temptations to despaire piercing Darts fiery Darts Keepe them off as much as possibly may be As we feare to drinke poison let vs feare to despaire It will be a fiery burning poison in our soule that wil yeeld vs no rest as we see in such as are ouercome thereby Let vs not dare to yeeld vnto it but though God should seeme to be so angry with vs as to kill vs yet with Iob to trust in him For this end we must suffer Faith to haue the vpper place in vs euen aboue sence and reason too And for this end looke vnto God and duly weigh both what he promiseth and why hee maketh such gracious promises to vs and looke not to our selues and our own deseruings but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes they that despaire little consider how much greater Gods goodnesse is then their sinne §. 85. Of the need and benefit of Faith IN how wretched a condition doe they liue who are destitute of Faith they lie open to all the fiery burning tormenting temptations of the diuell they haue no meanes to preuent them none to quench them when they are wounded in conscience This fire must needs either stupifie all their spirituall sences dry vp all the life of the soule and take away all feeling or else torment them intollerably without all hope of redresse as Caine Saul Iudas and such like were tormented It were much better for a man not to bee then not to beleeue What an admirable vertue is Faith what vertue hath it in it selfe What benefit doth it bring vnto vs What Christian souldier that is wise and feareth these fiery darts dares enter into the battaile without this balsom The maine and principall ende for which the Apostle here setteth downe these benefits of Faith that which especially he aymeth at is to commend vnto vs this precious gift so as it may be a strong motiue to vrge all the forenamed points concerning Faith whereof wee haue spoken before and to stirre vs vp diligently to labour and vse all the meanes we can First to know what true Faith is Secondly to get it Thirdly to proue it Fourthly to preserue and increase it Fiftly well and wisely to vse it §. 86. Of spirituall recouery BEhold here a sure ground of much comfort and great encouragement euen to such as are weake and by reason of their weakenesse or else through the violence of some temptation haue let fall their shield so as Satans fiery Darts haue touched their conscience and pierced their soule Let them not thereupon vtterly despaire and yeeld theÌ„selues ouer to Satans power but know that yet their Faith may stand them in steed that yet there is a further vse of it not onely as a shield to keepe off but as balsome to drawe out the fire to quench it and cure the wound The word which the Apostle here vseth implieth as wee haue shewed a recouering resuming and taking vp againe our shield Let not therefore our faintings failings and spirituall wounds put vs out of all hope as if death and destruction without all remedy and recouery must needes follow thereupon But rather let vs with all speed haue recourse to Gods promises and to Christ Iesus the true heire of them and so renew our Faith as Peter renewed his when he looked vpon Christ §. 87. Of Satans assaulting our Faith THe last point yet remaineth which is to discouer the manifold wiles which the Diuell vseth against this heauenly gift and to shew how they may bee auoyded We haue heard before how he
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