A Key to the Key of Scripture, Chapter 2 · Exposition of verse 3-5
Verſe 3. And thinkest thou this, O thou man, that condemneſt them which do ſuch things, and doeſt the ſame, that thou ſhalt eſcape the iudgement of God?
Verſe 4. Or deſpiſeſt thou the riches of his bountifulneſſe, and patience, and long ſufferance, not knowing that the bountifulneſſe of God leadeth thee to repentance?
Verſe 5. But thou after thine hardneſſe, and heart that cannot repent, heapest vp as a treaſure vntounto thy ſelfe wrath againſt the day of wrath, and of the declaration of the iuſt iudgement of God.
THere followeth now a denunciation of certaine and moſt ſeuere iudgement vponupon thoſe hypocrites, and is diſpoſed very fitly into a Rhetoricall Dialogiſme, and communication. Wherin firſt he preoccupates the fooliſh thoughts of theſe hypocrites after reſolues o… the certaine iſſue, on this manner.
Tell me hypocrite, thinkeſt thou that when Gods iudgement is againſt all that doe ſuch things, th…u ſhalt amongſt all be exempted? or that thou ſhalt eſcape the iudgement of God? what a madneſſe is this? when as other mens facts eſcape not thy cenſure, which art but a man, thou ſhouldeſt thinke thine own euill deeds ſhould eſcape the iudgement of GOD; or how elſe? thinkeſt thou that becauſe the Lord hath hitherto forborne thee, and heaped his bleſſings vponupon thee, therefore he approues thy courſes? and ſends theſe as teſtimonies of thy righteouſneſſe? here ſee how ignorantly thou abuſeſt, and miſtakeſt the end and vſe of Gods bountifulneſſe; which tends indeede, to bring thee to repentance, no way eyther iuſtifieth thy courſes, or ſecures thee from future iudgement.
The reſolution followes: well how euer it be, whether one or other, this I am ſure of, thou by thy hardneſſe and vnrepentant heart▪ heapeſt vp vntounto thy ſelfe a treaſure of wrath, againſt the day of wrath, &c. this the diſpoſition of the Text; in the words may be obſerued: firſt, an expreſſing of a ſecure hypocrites thoughts, with a confutation of them annexed: ſecondly, a denunciation of certaine and moſt heauie iudgement to be inflicted, the cauſe whereof is, firſt declared, hardneſſe of heart, and impenitencie: ſecondly, the t…e pointed at, in the day of wrath, &c.
Thinkeſt thou this that thou ſhalt eſcape? Verſe 3
Where firſt note, Obr the fond perſwaſion of a fooliſh hypocrite, thinking that though all other mens ſinnes be puniſhed, yet he alone may eſcape Gods wrath: the Prophet Iſay thus bringeth in theſe men triumphing; we hauehave made a Couenant with death, and with hell we are at agreement, though a ſcourge runne ouer, and paſſe through, it ſhall not come to vsus; for wee hauehave made falſhood our refuge, and vnderunder vanitie are wee hidcIſay 28 15.: ſo little thinke they of Gods impartial iuſtice, al-ſeeing prouidence, and vnreſiſtible power.
And is not this the conceit of our owne people? Application. ſtil promiſing themſelues impunitie, euen in thoſe ſinnes for which Gods wrath euen in this world lights on ſome of the children of diſobedience? how many drunkards ſee we clothed with ragges? adulterers filled with rottenneſſe, and brought to a morſell of bread? Robbers truſſed at the gallowes? Vſurers plagued in their poſteritie, &c. and yet for all that, men liuing in the ſame ſinnes, thinke they may eſcape the ſame iudgements of God. The heathen could ſay and truely, Rex Iupiter omnibus idem; and here the Apoſtle, with God their is no reſpect of perſons.
A ſecond fond thought of an hypocrite here mentioned, is this; that as he eſcapes mans iudgement, ſo he may Gods; and thinkes all well ſo man iuſtifie him, &c. But how vainely, the Apoſtle here ſhewes by their own fact; reaſoning from the leſſe to the greater, thou a man as another, iudgeſt the facts of others, and nothing can paſſe thy cenſure how then canſt thou thinke that thou canſt eſcape the ſtrict cenſure, and iudgement of the Lord Almightie: Saint Iohns ſpeech is not much vnlike, 1 Ioh. 3.20. Compare it.
Verſe 4 Or deſpiſest thou, &c.
They are ſaid to deſpiſe Gods bountie and patience, becauſe they abuſed it to another ende, then it tended vntounto: for whereas it was vouchſafed vntounto them to bring them to amendment of life, they abuſed it, as an occaſion to encourage them in their ſinnes.
Obſer. So vſuall is it with vngodly men, to abuſe Gods goodneſſe and patience to impenitencie: becauſe ſentence is not executed ſpeedily againſt an euill worke, therefore the heart of the children of men, is ſet in them to doe euilldEccleſ. 8.11. Pſal. 50.21.: for hence they gather, as Atheiſts, that God regardeth not the things done on earth, and count hell and iudgement but a fablee2 Pet. 3.4., or elſe that their courſes, though vngracious, are well pleaſing to himPſal. 50.21., that thus multiplyeth his bleſſings vponupon them in their prophaneneſſe.
Application. Now brethren, conſider whether this practiſe of prophane men, be not euident among vsus? marueilous hath God been in his mercies towards vsus in this kingdome; giuing peace within our walles, & plentiouſnes within our palaces, our tennes hauehave chaſed our enemies hundreds, our hundreds their thouſands; hitherto he hath made vsus the head, and our enemies the taile: defeating their policies, turning their miſchiefes, deuiſed for vsus, vponupon their owne heads: multiplyed our kingdomes, encreaſed our friends; in a word, what could he hauehave done more for vsus, that he hath not done? And what hath all this bounty of our gracious GOD wrought amongſt vsus, but euen a bleſſing of our ſelues in our wickednes, and an adding of drunkenneſſe to thirſt; yea, with the wiſe this goeth for current, God hath bleſſed our gouerment with peace, &c. therefore amongſt vsus nothing needs reformation,
And for particulars, how often is the reaſon heard from them, thus and thus long hauehave I liued in this courſe (as Preachers ſay) of ſinning, but I ſee not but God hath bleſſed mee as well as the preciſeſt of them all, &c. Now vnderſtand (ye vnwiſe among the people) muſt all needs be well, becauſe God forbeares to puniſh? or ſhall we therefore continue our ſinnes, becauſe God continues his mercy towards vsus? God forbid. Other reaſons there are of Gods bounty and patience; it may be for the greater good duties he hath winked at the leſſe infirmitiesgExod. 1.2… 21: It may be the dreſſers of the barren figge tree, hauehave obtained reſpite of our cutting downehLuke 13.6.: It may be ſinnes, though haynous enough amongſt vsus, hauehave not yet come to their full ripeneſſeiGen. 15.16.: perhaps a remnant there was yet to be gathered from amongſt vsus, &c. howſoeuer, this once I am ſure of, Gods patient forbearance, and rich bounty, are no arguments of mans innocencie, nor tend alwayes to countenance receiued courſes, but to giuegive occaſion to alter accuſtomed euils; and to ſhew Gods loathneſſe to deſtroy, if man were not too loath to forgoe his ſinnes.
But what odious contempt of Gods grace is this, for a man to take occaſion by Gods bountifulneſſe to continue, and increaſe his ſinne? In things of this life wee hold it deteſtable, if a ſeruant ſhould thus reaſon from his maiſters bountie; he dealeth thus and thus liberally with me, hee hath aduanced me from nothing to this eſtate, wherein now I am, &c. therfore I care not how I prouoke him, &c. how vnworthy ſhould we deeme him, to hauehave kindnes continued vntounto him? Ioſeph reaſons contrarilykGen. 39.9.10, and yet how frequent are ſuch reaſoners from Gods merciemercy to our vnfaithfulnes? well this once I dare ſay, there cannot be a ſurer euidence of a graceleſſe heart, then thus to abuſe Gods louing kindneſſe; and Gods children I know reaſon otherwiſelPſal. 13….4. Hoſ. 3.5., there is merciemercy with thee (ſaith Daui…) therefore ſhalt thou be feared; they feare the Lord and his goodnes; feare to offend him in regard of his goodnes: but let vsus now ſee the attributes giuen to God, with their Epithete, as alſo the end of them.
Obſer. The attributes are three: firſt, bountifulneſſe; it is that holy inclination in the nature of God, to expoſe himſelfe to the vſe of his creatures, and to communicate his bleſſings vntounto themmActs 14.17. ſecondly, patience and forbearance, wherby he tolerates the vngracious behauiour of men as it is foreign, giuen vntounto God, not vvithout ſome burthennIſay 1.24. long ſuffering, whereby he defers the fierceneſſe of his wrath, that it breake not out to our deſtruction: ſee examples in the olde worldoGen. 6 3., in the AmoritespGen. 15.16., In Ieruſalem, Mat. 23.37. in our owne kingdome.
The Epithete is riches of patience, &c. that is plentifulnes, and abundance of bountyqRom. 10.12. Epheſ. 2.7. Exod. 34.6., &c. plentious in goodneſſe and truth.
Now brethren which is there of vsus, that cannot from experience acknowledge this riches of Gods bountie, long ſuffering and patience? Application. and feelingly ſubſcribe to that deſcription the Lord makes of himſelferExod. 34.6.: The Lord, the Lord, strong, and mercifull, and gracious, ſlow to anger, abundant in goodneſſe and truth: whether wee reſpect his dealing with our Nation in common, or his gracious benificence and patience, vouchſafed to our particular ſelues: what Nation is there vnderunder heauen to whom the Lord hath come ſo neare, as he hath done to vsus in all things that wee call vntounto him for? what a long Iubile hath our land had? when as our neighbour Nations hauehave beene wearied with bloudy warres, and ſcarce receiued any other dewe then the bloud of the inhabitants. What plenty of all things? what liberty of the Goſpel? notwithſtanding, our many prouocations of the eyes of his glorie by our crying ſinnes? Come to our perſonall kindneſſes that we hauehave all taſted, and that long ſuffering and forbearance the Lord hath ſhewed vsus; what a courſe of ſinning ranne we along in before our calling? walking according to the courſe of the world, and after the Prince that ruleth in the Ayre, euen the ſpirit that now worketh in the children of diſobediencesEpheſ. 2.2.. And who of vsus can ſay, that the Lord hath been haſtie? or extreame to marke, or puniſh our doings amiſſe? Now it were well with vsus if the Lords rich bounty and forbearance had had that vſe in vsus, for which hee hath vouchſafed it vntounto vsus: ſee we what it is.
The end of it is (though prophane men through wilfull ignorance miſtake it) to leade vsus to repentance, and amendment of lifet2 Pet 3.9.: not as Epicures thinke, as if the Lord regarded not the euils done vponupon earthuPſal. 33.11., or liked their wickednesvvPſal. 50.21. or had forgotten the truth of his promiſe, as thoſe mockers dreamex2. Pet. 3.4.: but hereby to giuegive ſpace of repentanceyApoc. 2.21.: and to allure to amendment of lifea2. Pet. 3.9.: as a kinde father deales with an vngracious childe, often admoniſhing, ſometimes ſeaſonablie correcting, ſometimes vſing fatherly conniuence, neuer neglecting ſupply of neceſſaries; yea, bountifully duplicate page duplicate page prouiding, and beſtowing all fauours, in hope at length by kindneſſe to ouercome, and make the heart melt for diſobedience; with ſuch cords of louelove, doth our heauenly father draw vsus: Hoſ. 11.4.
Ʋſe 1 And happie wee if wee thus vſe Gods bounty, and ſuffer our ſelues to be lead to repentance. Ioſeph could make this vſe of his maſters bountiebGen. 39.8.9.; my maſter hath dealt thus kindly with me, committed all things to my truſt, aduanced me to the higheſt dignitie, and a place of command in his family, kept nothing from me but thy ſelf, his wife, how then can I commit this great wickedneſſe? &c. why doe not wee reaſon thus from the rich kindneſſe, and ſuperabundant bountie of our gracious God? and ſurely thus I preſume Gods children reaſon. But to ſee the frowardneſſe of prophane worldlings, in turning the graces of God into wantonneſſecIude 4.: how often heare we this Apologie returned, when all other defences faile? God is mercifull, Chriſt dyed for vsus, &c. But what? becauſe God is mercifull, wilt thou be ſinfull; becauſe Chriſt died for thee, wilt thou by prophaneneſſe crucifie him afreſh? and tread vnderunder thy foote the bloud of the Teſtament, whereby thou waſt ſanctified? Oh, ſaith the Apoſtle, I beſeech thee by the mercies of God, giuegive vp thy body a liuing ſacrifice, holy, acceptable vntounto GoddRom. 12.1., & conſider, that Chriſt dyed to redeeme thee from thy vaine conuerſatione1 Pet. 1.18.: and gaue himſelfe for thee, to purge thee, to be of his peculiar people, zealous of good workesfTit. 2.14.: and remember, what the prouerbe hath; Patientia laeſafit furor: there is no wrath ſo iuſtly, or furiouſlie outragious, as what Ʋſe 2 riſeth from patience long and obſtinately abuſed.
Now ſomething elſe we may learne, from the riches of Gods patience, and long ſuffering: and that is, as good children, to t ead in the ſteps of our heauenly fathergCol. 3.13.: and as our ſelues taſte of Gods goodneſſe towards vsus, ſo to practiſe, the like towards our brethren: ſuch effect hath the experimentall and feeling knowledge of God in all his; themſelues are transformed into the ſame image of GOD, from glorie to glorie: therefore ſee how the Apoſtle vrgeth this to a Miniſterh2 Tim. 2.24.25.; to beare and tolerate the euill men: prouing if God at any time, (marke that, at any time) will giuegive them repentance; and to all Chriſtians, to beare each others burtheniGal. 6.2.: Beloued that hot-ſpur ſpirit, of calling for fire from heauen for euerie diſobedience, wee know how it was reprouedkLuke 9.54.: and let vsus euer hauehave an eye to the rich patience of our gracious God, prouoked by vsus euerie day; learne to tolerate the froward infirmities of our ignorant brethren with meekenes: inſtructing, rather then by raſhnes of zeal reiecting them.
Now followeth the iſſue of this patience and bountie of the Lord contemned;Verſe 5. thou after the hardneſſe and heart that cannot repent treaſurest to thy ſelfe, &c.
The fruit and iſſue of this contemning Gods goodneſſe, and refuſall to be lead thereby to repentance, Obſer. is double; and the very thought thereof dreadfull.
Firſt, in that hereby hardnes ouer-growes the heart, and caſts it into an indiſpoſition, and almoſt an impoſſibilitie of repenting: wofull experience of many at this day ſhewes itlEpheſ. 4.19.: and this befals vsus partly through a naturall effect that ſinne, eſpecially cuſtome of ſinne hath: and it is well obſerued by Diuines both Popiſh and Proteſtant, that euerie ſinne hath in it, not onelyonly anomie and guilt, but brings with it maculam, a ſpot: that is, not onelyonly a blemiſh to the ſoule, but as ſome interpret, a ſtronger inclination to the practiſe of the ſame ſinne, then was before in the ſoule: vſe of ſwearing makes ſwearing habituall, and eueryevery new oath is as oyle to the tongue, makes it more glib in the fleet vtterance of prophane oathes, and cuſtome is turned into an other nature: Ier. 13.23. partly, through ſpirituall deſ…rtion, GOD is thereby prouoked to depriue vsus of his grace, and giues vsus vp to the power of Sathan, and ſwinge of our owne luſts. Rom. 1.24. Ezech. 24.13.
Ʋſe 1 Now brethren, I would to God theſe deſperate daliers with the Lords rich mercy had grace to lay this to heart thoſ… I meane, that throw off all exhortations to preſent repentance, with this, time enough yet, and repent when we are olde, and that diueliſh prouerbe, young Saints, olde diuels: a people rife in all places who as though they had repentance in a ſtring, and could performe it when pleaſe them, put off from day to day, age to age, till at length their caſe growes deſperate; of youth they ſay, it muſt hauehave his ſwinge: when manage comes, marriage will bring ſtaiedneſſe, &c. ſo ſtill delaying from youth to man-age, from man-age to marriage, from marriage to olde age, from old age to dotage, from dotage to death, and from death to the Diuell; that is the end of moſt of them: In bodily diſeaſes we are wiſer, and euer hold ſpeedieſt cures ſafeſt, becauſe by experience we ſee inueterate diſeaſes, hauing gotten into the habite of the bodie, are ſeldome or neuer remoued: how are wee not as wiſe for our ſoule, ſeeing as frequent experience hath taught, a blackemore may as ſoone change his skinne, and a leopard his ſpots, any thing throw off his nature, as a ſinner accuſtomed to do euill, can learne to do wellmIer. 13.23.? marke how continuance in ſinne hardens the heart, hardneſſe brings indiſpoſition to repentance; God iuſtly leauing them to periſh in their filthineſſe, that hauehave neglected the ſeaſon of his gracious viſitation; that one place, Ezech. 24.13. reade often and diligently, and know whoſe mouth hath ſpoken it, that no deceitfulneſſe of ſinne bewitch thee.
The Apoſtle vponupon this ground aduiſeth, that wee Ʋſe 2 ſhould eueryevery of vsus, in a brotherly care each of other, dayly exhort one another, and while it is called today, leaſt any of vsus be hardened through the deceitfulneſſe of ſinnenHeb. 3.13.: and though it be true, that ordinate charitie begins at our ſelues, yet ſhall it be inordinate ſelfeloue, ſo to regard our owne, as to neglect our brothers ſaluation: It was the Lords charge to his people, that they ſhould help euen an enemies Aſſe lying vnderunder his burthen, and reduce his Oxe or Aſſe going aſtray: Hath God care of Oxen? or ſaith hee, it not altogether for our ſakesp1 Cor. 9.9.10.? ſurely hee that would hauehave vsus bring back an Oxe from going aſtray, would hee not much more hauehave vsus turne our brethren from going aſtray, and deliuer their ſoules from deathqIam. 5.19 20.? and if an Aſſe, ouerlade with his burthen, muſt be ſuccoured, much more our brethren preſſed with the burthen of their ſinnes. It was a prophane ſpeech of Cayn; Am I my brothers keeper rGen. 4.9.? ſurely the Lord hath made vsus eueryevery one keepers, and guardians each of other: perhaps alſo with that fearefull memento s1 Reg. 20.36., that our life ſhall goe for their liues, if through our default they be loſt: ſee Paules reaſontHeb. 3.13., why this muſt be done dayly, and while it is called to day, leaſt, &c.
Proceede wee now to the ſecond fruit and iſſue of ſuch delayes, and abuſing of Gods grace to wantonnes, thou treaſurest vp to thy ſelfe wrath, &c. The ſpeech is metaphoricall, and may thus be vnfoulded; that as it is the courſe of the world, to lay vp for time to come that wealth whereof they hauehave no preſent vſe; and ſtill to be adding to their heape as meanes of increaſe are offred, ſo doth the man that abuſeth Gods bountie and rich patience, by adding to his ſinnes, adde to his owne vengeance, whereof though hee feele not the preſent ſmart, yet afterward he hath the full meaſure thereof powred downe vponupon him: if not in this life, yet in that day of wrath, and declaration of the iuſt iudgement of God; vnderſtand this not of a ſinners intention, but of the euent.
Obſer. Here then ſee a ſecond miſchiefe, iſſuing and enſuing vponupon contempt of Gods bountie, and increaſe of our ſinnes; what brings it, but a heauier waight of vengeance vponupon our ſelues, when the Lord begins to enter into iudgement with vsus? The heathen man excellently expreſſed this, Lento gradu ad vindictum ſui, &c. Gods wrath comes ſlowly to inflict vengeance, but makes amends for delay, with the waight of vengeance; ſlow hee is to wrath, but when hee comes hee payes home: wee fooliſhly flatter our ſelues in our wickedneſſe, becauſe the Lord doth not preſently ſtrike vsus; when all this while, the Lord is but fetching his blow, and the higher hee lifts, the heauier it lights. The Prophet Dauid hath excellently expreſſed this dealing of the Lord, in delaying his vengeanceuPſal. 7.12.13.: where he compares the Lord to a man of Warre that meaning to make his ſword drunke with the bloud of his enemies, takes ſometime to ſcoure vp his ſword, and to ſharpen both edge and point, that it may pierce the better; to an Archer, that before hee goes out to ſtrike his pray, firſt bends his bowe, makes readie his arrowes, takes time to fit them to the ſtring, and when he meanes not to miſſe his marke, holds vp long to the leuill, drawes farre, where hee meanes to pierce deepe: ſo is the Lord, while we thinke him negligent, but whetting his ſword, that hee may wound the deeper; ſtands long at leuill, becauſe he will certainely hit, and not miſſe; drawes farre, euen to the head, that his arrowes may pierce, euen through the thickeſt skinne & callum of the ſoule: many ſuch like compariſons the ſcripture is full of, euidencing the point now in hand; that though the Lord delay, yet he neglects not; and therefore delayes, that when he ſtrikes, hee may pay home.
Oh conſider this you that forget GOD, Vſe. leaſt hee teare you in peeces, and there be none to deliuer youvvPſal. 50.22.: know, the long ſuffering of God brings ſaluationx2 Pet. 3.15., if thou hauehave grace to be led thereby to repentance; or otherwiſe heauier damnation, if thou abuſe it to impenitencie. Neuer did people taſte more of Gods patience, and mercifull forbearance, then that of Iſrael: neuer any dranke deeper of the cup of his indignation: witneſſe thoſe irreparable ruines of their Citie and Temple, and that horrible blindneſſe whereinto they are iuſtly plunged: examples are infinite in this kind, and would God the deſperate amongſt vsus had grace to conſider it: But to heare the wretched reſolutenes of hopeleſſe men, whoſe heart rules not? all is but damnation; damned, they know they ſhall be, and as good take pleaſure here, &c. Now had they eyes to ſee that which I perſwade my ſelfe their hearts are ſometimes affrighted to heare, what this is to be damned: could they thus ſpeake, or practiſe? to be ſeparate from God, and his Chriſt for euer, to be caſt out to the diuell, and his Angels for euer, &c. Is this of ſo ſleight regard? Againe, though it be true that damnation belongs to euerie impenitent ſinner, yet are there degrees of torment in hell, proportioned to the number and meaſure of tranſgreſſions here committedyLuk. 12.47.48.: and if they will needs to hell, whether the Lord will or nozEzech. 18.31, yet let them labour to abate ſomething of the waight, and horrour of their vnſpeakeable torments. The time of this vengeance followeth.
In the day of wrath.] Where might be obſerued, Obſer. that what ſinnes eſcape here vnpuniſhed, ſhall at that day receiue their full vengeance.
Vſe. And let it ſtay vsus from doubting of Gods care of things here doneaPſal. 37.1.2, in reſpect of his long patience ſhewed on the wicked: though a ſinner doe euill an hundred times,Eccl. 8.12.13. and GOD prolongs his dayes; yet ſhall a day come when anguiſh and ſorrow ſhal oppreſſe them that hauehave not feared before the Lord.
Obſer. But further here note the Epithetes or titles giuen to that great day of the Lords iudgement; it is called firſt, a day of wrath: firſt, in reſpect of the wicked, to whom indeede it will proue a blacke day, and a day of terrour, though to Gods children it be a day of red…mptionbLuke 21.28.: ſecondly, in oppoſition to the time of this life, that is indeed a time of grace, and a day of ſaluation, wherein the Lord offers merciemercy and ſaluation to all thoſe in the church, that will accept it, leauing no place for grace, though ſought with teares, when once this ſeaſon is ouer-ſlipt.
Ʋſe. And let it teach vsus, whiles the time of grace laſts, to labour for reconciliation with God: and now while the Lord will be entreated, to ſupplicate vntounto our iudge: reading the places to this purpoſecMat. 7.22. Luk. 13.25.26. Mat. 25.11.12., Mee thinkes I ſee the behauiour, and fruitleſſe importunitie of theſe deſpiſers of Gods grace in theſe dayes of merciemercy; running, like men diſtraught, to the mountaines to fall on them, and the hilles to couer them, from the preſence of the lambe, and him that ſits vponupon the Throne; begging and yelling with the voice of dragons for merciemercy, merciemercy, Lord, Lord, open vntounto vsus, to a iudge in that day iuſtly inexorable, I ſay againe, iuſtly inexorable, as whoſe many louing inuitations by temporall mercies, earneſt beſeechings by his miniſters to accept reconcilement often knockings at the doore of their conſcience by his ſpirit for entrance, they hauehave ſo ſcornefully and proudly reiected. Oh that men would conſider, that one teare or ſigh of a penitent heart, might here more preuaile for attainement of merciemercy, then all their bitter and importunate yellings in that day of Gods wrath.
The ſecond Epithete, here giuen to that great day of iudgement is this; it is called a day of declaration, Obſer. or reuealing of the iuſt iudgement of God; that is to ſay, of Gods iuſt proceedings in adiudging ſome to life and ſaluation, others to eaſeleſſe and endles torments. This iudgement is here ſecretly paſſed in foro conſcientiae, for both here doe Gods children receiue ſentence of abſolution from ſinne, in iuſtification and aſſurance of life eternall, giuen them by Gods ſpirit: and wicked men, here hauehave their wofull doome in their owne conſciencesdTit. 3.11., but this iudgement is here ſecret, and the equitie thereof, not ſo ſenſibly perceiued: but at that day the Lord ſhall reueale, how iuſtly he hath accepted the one to ſaluation, reiected the other to damnation, when as by their workes, their faith, or infidelitie ſhall be diſcouered.
So that we may here ſee, how friuolouſlie vulgar Papiſts reaſon, in behalfe of their Purgatorie; Vſe. if euerie ſoule, at death, goeth eyther to hell or heauen, and be placed in that ſtate wherein it ſhall abide vnchangeably for euer, what needs a day of iudgement? Anſ. though ſoules departing from the bodie, goe preſently to their finall and vnchangeable eyther weale or woe, yet a generall iudgement is needfull, for manifeſtation of Gods iuſt proceedings in this particular, and to vsus ſecret iudgement, paſſed in mens conſciences in this life, executed on their ſoules immediatly vponupon their death. But proceede wee in the next verſe.