take great heede of this for what knowest thou wretched man whether euer thou shalt come out of the same againe Thou hast not Repentance in thine owne hand yea what knowest thou whether this bee not the first steppe that thou steppest on to finall Apostalie Thirdly Holding faith and a good Conscience In which words the Apostle doth exhort Timothy to stand manfully against all lets and impediments and being called to the ministery to fight a good fight id est to bee vigilant and diligent in his office vigilant to watch against all enemies diligent to expell them And not without cause doth he thus stirre vp Timothy for the office of the ministery is a kinde of warfare in which Sathan Hereticks Schismaticks lewde-liuers and false brethren doe in hostile manner oppose the Church of God Against all which the Ministers who are the Ancient bearers and Captaines must oppose themselues Now that he may the better make resistance and performe the office of his Ministery with ioy the Apostle sheweth with what armour it is fit that he should bee furnished viz. Faith and a good Conscience Faith that is to say wholsome doctrine which cap. 3. 9. he calleth the mistery of Faith the mistery of godlinesse that is the doctrine of the Gospell which must bee kept in a pure Conscience And certainely those two are wonderfull requisite in a Minister Faith and a good Conscience nor are they of lesse consequence for euery Christian. I can compare them to nothing so well as to a precious pearle and a rich carquenet both must bee regarded Faith the doctrine of the Gospell the forme of wholsome words a rich pearle an incomparable treasure better than thousands of gold and siluer wherfore how much ought we to feare lest it should bee taken from vs For what is this wholsome doctrine but like the starre that led the wisemen to Christ which when they lost into what by paths were they driuen and how much trouble ere they found it againe So here keepe the patterne of wholsome words and it will guide you in the right way suffering you to decline neyther to the right hand nor to the left neyther to suspition nor to prophanenesse neyther to Schismes and Heresies nor to Atheisme and Epicurisme This is the precious pearle The rich Carquenet is a good Conscience a pure Conscience in this must we keepe Faith else it will bee lost For whence commeth it that so many continually doe reiect the truth and fall into wicked sects and damnable heresies but because they were not carefull to keepe the sound doctrine in a pure Conscience and therefore God iustly punished their hypocriticall dealing with this iudgement sending them strong delusions that they should beleeue lies who delighted not in the Truth Two fearefull examples doth Paul here alleadge of two men who casting away the Carquenet lost also the Pearle putting away a good Conscience as concerning Faith made shipwrack id est were quite depriued of it For saith Beza they who keep not a good Conscience doe also by little and little loose the gift of vnderstanding Wherefore loe here another excellent meanes to preuent Apostasie Hold Faith depart not from it for whatsoeuer is not of Faith is sinne keepe a good Conscience vnspotted vndefiled transgresse not against that keepe the forme of godlinesse and deny not the power thereof As we professe to know God so in workes deny him not for what is the end of the Commandement but loue out of a pure heart and of a good Conscience and of Faith vnfayned But amongst all the parts of holy Scripture there is not any one booke so well furnished with variety of exhortation tending to stirre men vp to perseuerance and to take off reuolting as the Epistle to the Hebrews wherein the Author doth hoc agere in a manner ayme at nothing else wherefore whatsoeuer prescripts of Phisick I haue else to giue shall thence be deducted Fourthly Let there be no fornicatour nor Prophane person c. The words of Paul prescribing a caueat to take heede of this our sinne id est neyther in the second table nor in the first giue way to any grosse sinne and namely not to these whereby the Spirit might bee grieued and by which that Communion of Saints that ought to be in the Church might be violated Three reasons I suppose may be giuen why Paul instanceth rather in Fornication for the second Table than any other sinne First Our bodies are the Temples of the holy Ghost and fornication is a sinne against a mans owne body by this then should the habitation of the holy Ghost be defiled his Temple prophaned yea and himselfe driuen forth by our vncleanenesse and pollution Secondly Fornication is a sinne of a pleasing nature to voluptuous persons and they who place happinesse in pleasure doe most easily yeelde to this sin and hauing once yeelded it is so clammy that like pitch or birdlime it sticketh and cleaueth to them and so cleaueth that it rather brings them to renounce the Gospell and the doctrine of it then to giue ouer this filthinesse and vncleanenesse Thirdly Fornication found in any member of the Church is such a sinne as may not be tolerated in the congregation without manifest danger of infection so that in necessity the Congregation must proceede to excommunication as Paul prescribeth by which the party delinquent is deliuered vp to Sathan who is ready presently to possesse him with a roote of bitternesse against God his truth and the professors of it for these causes I take it doth hee instance in Fornication and the like might bee said for prophanenesse The summe is this Harbour no sinne wilfully and by name not this for it is a poyson to the Soule and infection to a Christian profession Fiftly Keepe the profession of our hope without wauering Another excellent Antidote prescribed by our Apostle as we haue hope in heauen and haue beene called to the hope of the Gospell and thereupon haue professed the same before men so must wee hold it fast without wauering not doubting of it or calling it into question after that we haue beene perswaded of it For he that hauing once beleeued the truth of the Gospell and professed his beleefe doth afterwards begin to question it and dispute against it doth iustly deserue to be giuen vp to a Reprobate sense that as hee would not hold fast when he had time and opportunity so now he should for euer loose the hope of happinesse manifested in the Gospell Siztly Prouoke one another to loue and good workes exhorting one another id est in season out of season publiquely in the Church priuately from house to house in all places at all times be ready to stirre vp one another to constancy and perseuerance aedifying one another in that most holy Faith And certainly not without cause doth St. Paul praescribe this as a meanes to preuent Apostasie for good
wisheth Grace mercie and peace from God the father and from the Lord Iesus Christ. COurteous Reader before thou enter vpon this Discourse either to read or to censure I haue to admonish thee of two things First for the manner of writing thou maist easily see it to bee fitted for the Pulpit And indeed so it was that hauing diuerse yeeres since deliuered some few out of this text to mine Auditory I did lately vpon warning giuen take it once againe in hand and alter change correct and enlarge it till I brought it to this quantitie in which it is so preparing it for a more noble Audience Then finding it be ouerlong to be rehearsed at once I was constrained againe to Epitomize it Here therefore hast thou and that is the second thing whereof I aduertise thee at large the whole body of that Discourse whose Epitome was rehearsed in publique So that if any thing seemed to them that heard mee eyther obscure or too slightly passed ouer in the deliuery here may they helpe themselues to vnderstand my meaning For the matter I shall not neede to tell thee that it is needfull in respect of the times wherein the words of our Sauiour are seene fulfilled For because iniquitie doth abound the loue of many waxeth cold And how many are there daily who either fall backe to Popery and Aegyptianpalpable superstition or else turne open rebels by Atheisme And well may we thinke that when the Sonne of man commeth he will scarce finde faith vpon earth Who is there therefore except that vnprofitable seruant that hid his Talent in a Napkin but will be willing to set to his helping hand if not to stay all yet to preserue some from Apostasie Hence commeth it that now lately there haue beene more Sermons and Tractates publisht concerning this sinne of Apostasie within these few yeeres than were in many ages heretofore So that now it might seeme as superfluous for an after-commer to deale in this subiect as to take in hand new Arguments for Popery All which haue bin so often vrged by Schoole-men alledged by Catholikes re-assumed by Popish Priests painted ouer by Iesuits that a man might sooner hope for holesome meate to be made of Cole-worts twise or thrise sodden than to find a new and not here-to fore answered Argument So here Yet since the gifts of men are diuers albeit they proceed from the same spirit what hindreth but that still men may bee doing and doe well since the end of their Action is the glory of God Concerning this present Tractate what it hath not to be found in the former thou thy selfe good Reader vpon tryall wilt easily perceiue In reading of which if thou be such a one who knowest me not It is well goe on and try the spirits If such who doest know mee yet doe me the curtesie to withdraw thy selfe from considering my meane-nesse and looke onely vpon the cause Consider the waight of Reason which I haue alledged For if thou shouldest either like the worse of this in respect of mee or esteeme better of another in respect of his person not regarding what force of Argument we doe either of vs alledge thou maist easily erre as who indeed doest pinne the truth of God vpon the sleeue of man To conclude then if thou be judicious reade censure and correct I giue thee free libertie For I will not my selfe be tyed to this that I haue deliuered if I see better reason to evince it than is brought to confirme it But if thou be one who either doest or justly maist suspect thy iudgement reade but leaue censuring to others Howsoeuer it bee whosoeuer thou art conceiue thus of mee that my desire was to haue deliuered the Truth and nothing but the Truth So wilt thou I hope commend me and my labours to the blessing of God in thy prayers And cause mee to rest Thine in the Lord the Lords vnworthy seruant in the Ministery T. B. To the deuoute Readers which desire to keepe Faith and a good Conscience to the end Grace and Peace and strength against Temptations by IESVS CHRIST MARVAILE not deere Christians and courteous Readers that so many learned diuines and holy minded men bestow so much paines and spend so long time in so sad and vnpleasant a subiect as this is searching and desirous to define what the impardonable sinne against the holy Ghost should be For euen as the best and most approued Phisitians doe more busie themselues in studying those maladies which are most incurable rather then those for which euery emperick hath a medecine in readinesse and cach one amongst them proueth himselfe in his skill if hee haue sound out eyther some especiall Antidote to preuent or some singular remedy if not perfectly to cure yet to ease and aswage the tormenting paines of such desperat disseases as aflict men most as well with the feare of imminent death as with the sence of present dolours Euen so for as much as all heede is to be giuen and all diligence carefully vsed that no man if it be possible dash vpon this Rocke nor fall into so deuouring a deepe many students in diuinitie enflamed with zeale care and loue vnto mens saluation refuse no paines nor think any labour grieuous by night or day if they may be so happie as to giue warning betimes and so preuent any mans relapse or falling away And for as much as many true hearted Christians vpon a tendernesse of Conscience through Satans illusions are often troubled with a feare of hauing offended in this kinde And others againe in a continuall securitie forsaking their first loue reuolt and fall off by little and little from the practise of sincere Piety taking the high way to Epicurisme and denyall of their profession and so come neere and into great daunger of finall relapse at lest if not of an hatred also and despight of that holy truth which they once professed therefore good men willing to comfort the one with solid euidence of Gods word and to reclaime and saue the other from the perill of so irrecouerable a fall doe labour in this sad subiect that by an exact deciphering of that mortall sinne both might finde fit instruction whilest the one may see how farre they are from it and the other perceiue how daungerously they hasten towards it Now as men are diuersly affected some with feare and some with presumption as I haue shewed so likewise we may finde very great yea too much variety of opinion amongst writers concerning this sinne some supposing it to be so rarely and seldome admitted as scarce three examples or foure can be produced since the beginning of the World others make it so frequent and vsuall as almost all that finally fall from their Faith and holy profession are supposed by them to sinne in this kinde Againe some are of opinion that only God can discerne who they be that sinke and are drowned in this gulfe as if he had not reuealed
any certainty concerning this matter and thereupon shunne and reiect all meditation vpon this point and Argument as vaine and vncertaine I am not worthy neyther will I take vpon me to censure great and learned men but let it be seriously considered how much and how often mention is made in Gods word of this fearefull fall and direfull plight that men are brought into thereby and we may easily guesse that the Lord would not haue vs vtterly ignorant of it And let vs weigh and obserue the fruit and great benefit which Gods people by a sober and wise meditation hereof may reape and it may be iudged that their labour is commendable who warily and with iudgement write and preach to that purpose For as Mariners cannot easily shunne the gulfe nor rock except they know or at lest can guesse whereabouts the daunger is No more is it likely that a Christian professor should liue absolutely without the perill or feare of this so fearefull a sinne in some probable sort vnlesse he be warned thereof by such as doe study the point of purpose It is more then manifest that the danger of such a relapse is very great and that our vigilancy and care of auoiding it ought to be no lesse and lastly considering the drowsie securitie of this age the present decay of zeale the vtter neglect of the meanes to quicken it that no argument is of more necessary and profitable vse to be preached or published then this at this time wherein many hanging as it were in suspence and expectation are ready whatsoeuer shall ensue with Demas to embrace the present world and so politickly in the meane while doe carry themselues that which way soeuer they shall hereafter thinke good to incline yet they shall not be deemed Apostataes But let them for all that as it were vpon this publique warning examine themselues whether their hearts and Consciences bee not plainely and euidently euinced of the truth of the Gospell against Atheisme Papisme Turcisme Iudaisme or whatsoeuer Gentilisme or other sect and if so then consider whether the reuolt from the knowne truth will not prooue as haynous a fault in Gods sight for all their couert carriage as heauy a clogge to their Consciences as deepe a downefall from Grace and as wilfull a losse of the tast of the power of the world to come as if they had professed it in the forwardest manner or rather let them feare lest whilst they in worldly wisedome vsing cautelous circumspection to prouide for a change doe not palpably bewray that they receiue not the loue of the truth together with the knowledge thereof and so declare plainly that they are of the number of those vpon whom God in his iust iudgement will send strong delusion to beleeue lies The Scribes and Pharisees neuer vndertooke the profession of Christ as of the promised Messias yet because they were euidently conuinced by his word and workes that he it was that was to come Christ spareth not to call their wilfull reluctation and opposition against him blasphemie against the Spirit And I could wish that such wary walkers in neutralitie would vouchsafe to peruse this short treatise which tendeth to admonish them at least that they outstand not the time of Grace but rather feare least being forsaken and lest in a Reprobate sence when they would they shall not bee able to embrace and apply to themselues what they once knew and had learned and so fall to despight both God and good men This let all men know and take notice of that no time nor age since the dayes of the Apostles hath beene more likely to bring forth plentie of peccants in this kinde then this we liue in First knowledge did neuer so abound not onlie amongst the learned but euen amongst the lay-vulgar by the cleere light and plentifull preaching of the Gospell Secondly this knowledge hath begotten an vniuersall profession and forme of outward Godlines wherby men giue consent to the Truth preached and manifested vnto them Thirdly this generall consent hath bred a forwardnesse in many shewing in probabilitie their hearts affected with that which they professe and to haue attained a taste of the heauenly gift as the Apostle speaketh From such a degree and measure of knowledge and Grace if any should fall as if greater heede be not taken it may be feared sâ—me will especially if that should come to passe which those Politicians before spoken of doe prepare for and want of zeale in others doth deserue How deepe should they sinke into this Dungeon and how neere might we iudge them vnto this sinne Cast your eyes back a little and looke vnto the Histories of former times and for want of other bookes concerning more ancient ages of the primitiue Church take notice only of the defection after King Edwards daies How many seeming forward professors during the liberty of the Gospell in a moment almost not only forsooke their sinceritie but also became violent persecutors of that themselues professed whose desperate ends in that their wilfull Apostasie without any remorse at all pronouncing damnation vpon themselues with horrible blasphemies and heâ—lish despight against God declare manifestly that their fall was scarefull and their sinne vnpaâ—donable Now although we haue none other cause blessed bee God giuen to vs to feare or suspect any such defection or change but only our owne sinnes deseruing such a plague yet are not their labours vaine and to no purpose which giue warning before that men looke to their standing and take heede that they fall not Sathan is subtle and mens hearts are deceiptfull out of measure and some without any such cause giuen may be taken with a sudden spirituall Apoplexie and fall headlong at once not only into the loue and practise of sensualitie but also into the hatred of that grace of God which teacheth them to deny all vngodlinesse and worldly lusts and to liue Godly righteously and soberly in this present world And some others though they fall not at once like a man that flingeth himselfe downe headlong from the top of a Rocke or steeple may be so carelesse of their estate as by insensible back sliding through the deceiptfulnesse of sinne they may depart away from the liuing God and being once gone fall into Saul his case the sonne of Cis who quite berest of the spirit of Grace had an euill spirit sent to terment him Or become like the Apothecaries Glâ—sse or Gally pet which being emptied by now and then a little of some precious or speciall Cordiall is sitted to receiue venome or poyson And if any doe stand and be preserued out of such temptations these and such like endeâ—uours that exhort admonish and rebuke before hand may truely be said to be the Antidotes and blessed meanes of preuention and they that desire to stand and not to fall ought to vse them reuerently and with thankes to God who of his infinite mercies vseth mens ministeries vnto the preseruation
of mens soules And to the end that all true holy-minded Christians may better keepe watch and ward against Satans sleights and subtleties this one secret is worthy obseruing To take great heede continually by all meanes to nourish and increase the peace of Conscience and ioy in the holy Ghost For as these are the last and principall graces men attaine vnto by the preaching of the Gospell so are they the first which such as fall away doe commonly loose whereupon the blessed Apostle with very great reason encouraging the Philippians against imminent troubles assureth them that the peace of God which passeth all vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be a guard or Garison to their hearts and to their minds implying that peace with God and ioy in the holy Ghost are present rewards of holinesse effects of true Faith and Repentance earnest pennies of the rewarde to come and therefore principall encouragements vnto Constancie and Perseuerance in all well dâ—eing wherefore in a word this is it I would say that our aduersary the Deuill will especially labour and vse his whole cunning to bereaue men eyther of these very Graces themselues or of the sence of them which is easily done by drawing them into wilfull sinnes which defile the Conscience and disturbe the peace therof Vpon the losse of the reward as labourers and souldiers doe more negligently applie themselues when they are doubtfull of their pay so men grow lesse carefull of holy duties and doe not so much delight in them why But euen because by the defiling of their Consciences they doe not finde their wonted comfort in such exercises So the meanes of renewing their Repentance dis-vsed or lesse frequented by neglect of the meanes the heart growes into hardnesse sinne into custome and disquietnesse of Conscience into a â—umbdnesse or non-sense then must needes both Faith and Hope faile the losse whereof that it might be lesse felt Satan offereth carnall delights in sensualitie and pleasures then God and the world to come beginne to be forgotten sinceritie and strictnesse of Life beginne to be intollerable Loosenesse and liberty plausible admonitions odious all manner of lewdenesse iustifiable Gods word hated and messengers persecuted and how little differeth this fearefull reuolt from the sinne against the holy Ghost The effect whereof and iust punishment can be none other but finall despayre in the man and horrible blasphemies against God and his Christ with a despighting of his spirit of Grace and so at last euerlasting torments in hell fire Behold then both the ladder as I may say whereby menascend and the rope whereby they fall or descend into this Dungeon men climbe and attaine to some taste and smack of the powers of the world to come which I call peace of Conscience and ioy in the holy Ghost by these steppes First their mind and vnderstanding by the preaching of the word is enlightened with the knowledge of the Mysterie of Christ. Secondly the will and reason consenteth Thirdly the heart imbraceth and applieth vnto a measure of Faith and of Repentance Fourthly the affections beginne to frame into obedience Fiftly the life and conuersation is fashioned to the outward forme of Godlinesse Sixtly the Conscience is at peace and the inward man ioyeth Now the manner of relapse or descent is downe the same way Ioy and peace of Conscience are lost through some wilfull sinne Secondly the life and conuersation growes worse and worse Thirdly the affections are altered from delight in holinesse and loosed from obedience Fourthly Faith fayleth and Repentance giuen euer Fiftly the benefit by Christ despised Sixtly a great decay of knowledg followeth through the contempt of the meanes and so the man is giuen vp vnto a Reprobate sense whereby God and goodnesse and all their worshippers despighted and persecuted As euery one therefore loueth his soule and longeth for saluation in Christ and delighteth in the assurance thereof so let him beware and take heed of defiling and disquieting his coscâ—ence with wilfull sins or if he be fallen by Satan circuÌ„uented let him giue way and diligent heed to the word for his recouery by repentance let him in no case suffer himself to be transported from the company and fellowship of faithfull admonishers let him vse the helpe of their prayers vnto God for him let him abandon carnall companions and worldly vanities and delights to the end that he may more humble his soule before God let him euen force himselfe vnto spirituall and heauenly meditation and other godly exercises of Religion and if not withstanding all this his heart should still incline to despaire let him not be ashamed to bewray and confesse vnto some one or two whom he dares trust and thinketh able by his or their counsell and godlinesse to helpe into what temptation hee is fallen that he may not beare the brunt of the assault alone And whatsoeuer befaileth let him not flie to carnall delights or worldly myrth and vanitie for remedy which brings a forgetfulnesse of this guiltinesse and so a secure benummednesse of Conscience to his vtter vndoeing rather then a true cure and helpe for his dangerous disease vse only those meanes which may recouer true peace of Conscience with God and the battaile is sought and the field wonne For very often times as by euil Chyrurgerie acurable wound groweth to a gangren euen so the wound of Conscience which might haue beene to the increase of Grace and better certaintie of saluation by forsaking the true and right cure becommeth desperat carnaeâ—itie incurable security But now for as much as many are in feare of hauing committed this sinne which indeede haue not but through Satans policies to disquiet their Consciences are illuded and afrighted It shall bee good to consider for their comforts these short positions and Maximâ—s found certaine and most true by the Scripture by the iudgement of learned writers by â—â—â—ly experience of those that haue to deale with afflicted Consciences First that such as feare least they haue thus sinned are vndoubtedly as yet free from this sin or from falling â—â—â—o it so long as that feare remayneth in them Secondly that such as are sorry for their offences towards God are farre off from this souâ—e offence Thirdly that who so hath a desire to be reconciled to God and could wish himselfe pardoned shall surely obtaine pardon if he seeke it at Gods hand according to his word Fourthly that whosoeuer would not that another should fall into his wretched plight and condition hath â—ome portion of loue both to God and man left in him and therefore is not vtterly fallen from Grace nay more Fiftly whosoeuer hateth not all other whom he thinketh not to be in his owne damnable case is not come to the height and perfection of this sinne and therefore Sixtly whosoeuer taketh pleasure and delight in the company of any of Gods men and seruants may through their endeauour by Gods grace be reduced and recouered Seuenthly If any place
Gospel it selfe and the faelicitie of those who doe embrace the Gospell who haue peace with God and peace in their owne consciences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the world to come id est by the Gospell they haue perceiued how great the foelicitie of the godly is like to bee in the world to come Thus Zanchy referreth it to the Gospell Caluin to the knowledge of the Gospell Something more roundly goeth Bullinger to worke Vtitur Apostolus Endiadi c. The Apostle sayth hee vseth an Endiadis a figure in the Copie of words diversely vttering the same thing For what else is it to be enlightned but to taste of the heauenly gift And what is that heauenly gift but the dowry of graces proceeding from the Spirit and what is that dowrie but onely by which wee receiue the saving word of God and are made partakers of eternall glorie To stay no longer in this discourse for I feare you thinke me tedious alreadie whether wee vnderstand this place of seuerall graces with Hermingius and Piscator or apply it to the points of the Catechisme with Iunius or make it an Endiadis with Bullinger or referre it to the Gospell with Zanchius or to the knowledge of the Gospell with Calvin Here I obserue two thinges for our purpose first That the Terminus a quo from whence is the Truth of the Gospell not of the Law secondly That this truth must bee knowne I might also adde Professed but that would too much streighten and restraine the search of it For Diuines doe obserue two sorts of men subiect to this our sinne Some haue both knowne the truth and also made profession of the fame as Saul Iudas Alexander the Copper-smith Arrius Francis Spira and Iulian the Apostata All these made profession of the Gospell before they fell away And by name Iulianus was well grounded in the Christian Religion knew the truth of the Gospell was baptised yea and publiquely did make profession of it and yet through the perswasions inticements and allurements of those wicked Philosophers Libanius Iamblicus and others he fell away and became a most cruell persecutor This is one sort Another there is which haue certaine knowledge of the truth but yet haue not giuen their names to professe it but doe hate persecute and blaspheme it calling it erroneous haereticall and diabolicall Such were the Pharisees against whom our Sauiour Christ disputeth Mat. 12. Who albeit they did know this to bee truth which Christ taught knew that he was the Messiah that his miracles were wrought by the finger of God yet of an obstinate enuious and malitious minde resisted contradicted and blasphemed Such were some of Stephens accusers they knew the truth of that he taught yea and were convicted in their consciences so that they could not resist the spirit by which he spake But the most manifest example is in Satan and his Angels For though he know the truth that is That Christ is God the Sauiour of the world that all felicitie is to be hoped from him alone yet still he doth resist slander and blaspheme the truth and hauing maliciously rejected it himselfe doth labour by all meanes to bring men into the same state of condemnation Hence come all heresies which doe oppose the Truth Hence come Atheisme and Epicurisme whereby all care of Religion is cast off Yea which is most of all to be wondered at albeit he knoweth that his wickednesse falleth still vpon his owne pate yet he doth still resist because he will resist To wind vp this point All they who fall into this sinne first of all doe attaine to a certaine and assured knowledge of the truth though all doe not professe it Yea and which is more it is no swimming motion but a full perswasion so that the Conscience thereby is convicted and constrained secretly to confesse it so to be as the Pharisees whiles they are in the Synedrion can say What shall wee doe for this man doth many miracles And afterwards A manifest miracle is wrought by these men and we cannot deny it Hence it is that Paul was excusable in that he did it through ignorance as many now also doe persecute the Truth which if they were perswaded that it was the Truth would embrace it with all readinesse I would faine now passe from the Whence to the Whether were it not that I feare least some of Arminius brood should hereupon buzze into your eares that this Illumination this knowledge is sauing knowledge And the Grace sauing Grace and that there is at all no difference betwixt them but onely Perseverance and thereby would hope to confirme their poysonous and vncomfortable Doctrine of Recidivation and falling from saving Grace once received And yet I will for why should I feare this Certes I neede not if you will be pleased to remember and often to meditate on those three disparisons betwixt Temporizers and true beleeuers which the late Reuerend Synod of Dort hath observed out of our Sauiours parable viz. first That Temporisers receiue the seede in a stonie but true beleevers in a good ground id est in an honest and good heart Secondly They want roote These are rooted and grounded haue a fast roote Thirdly Those are fruitlesse these bring forth fruit with patience constancie and Perseverance So that though the mind be enlightened yet the conscience is not purified though the braine swim with motions yet the heart wanteth vpright affections though the vnderstanding bee enformed yet the will is not reformed much lesse the whole man trans-formed into the image of Iesus Christ. This if you will remember you shall not neede to feare the enticing words of mans wisedome which cunning seducers vse to beguile vnstable soules And thus I passe from the Terminus a quo to the Terminus adquem from the Whenoe to the Whether that as we haue seene where they stood before their fall so now wee may see their practise since their praecipitation The Terminus ad quem the Whether hath in it two speciall words for as for bluspheming it is a species of Persecuting and it is no moment whether of them wee set first whether Malitious or Persecution for it is a Malicious persecuting and a Persecuting malice Yet since the effect declares the cause and this persecuting is the effect of that cause let vs if you will first speake of this and afterwards come to the other Persecution generally is a peevish and froward disposition of the wicked whereby they are whetted on cruelly purposely and peevishly to infest and trouble the Truth and those who doe professe it studying by all meanes to satisfie and satiate their wicked yea their diabolicall fury The notation of the word teacheth thus much for Persequi est pertinaciter sequi sayth Illiricus To persecute is perversely to prosecute This Persecuting is an action this action workes vpon an obiect this obiect is
in the Gospell may further bee confirmed by our owne obseruation viz. That wheresoeuer there is any mention of this sin in the new Testament there comes with it some intimation of the workes of the Mediator In Mat. 12. They opposed Christ himselfe in his miracles In Heb. 6. Paul instanceth in their crucifying againe of Christ c. And in Heb. 10. Of their trampling vnderfoote the Sonne of God c. So that this Truth is the doctrine of the Gospell the faith of our saluation through the bloud of Christ The which Piscator confirmeth by the Antithesis betwixt the contempt of the Law and the contempt of the Gospell handled in Heb. 10. 28. This Truth must be knowne to the partie he must be enlightened hee must haue a competent measure of knowledge before he falleth into this sinne For confirmation of this to omit that of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wee haue receiued the knowledge of the truth let vs consider how he enlargeth this point Heb. 6. 4 what phrases the Apostle vseth to set forth the measure of grace to which they had attained Marke his wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible that they which were once inlightned c. Wee shall not lightly finde a more plaine more full more pithie place Ergo let vs heere stay and demurre a little and labour to vnderstand the same There are two diuerse applications of this place if they may bee called Diuerse which all tende to the same ende For some doe apply each phrase to signifie some particular thing Thus Hemingius and Iunius First heare Hemingi◠Praecedunt peccatum in spiritum sanctum sayth hee there goes before this our sinne fiue things first An illumination Secondly A tast of the heauenly gift Thirdly A participation of the holy Ghost Fourthly A tast of the good ward of God Fiftly A tast of the powers of the world to come These hee thus explaineth This Illumination is the knowledge of Christ and his benefits The taste of the heauenly gift is the participation of these benefits by faith The communion of the Spirit is the Testimony of the Spirit in the hearts of the faithfull concerning the truth of God The good worde of which they tasted is the instrumentall cause of the former for by the word comes knowledge by knowledge faith the holy Ghost being powred into our heartes The powers of the worlde to come is that blessed Immortalitie which the faithfull and beleeuers doe tast of through the holy Ghost who doth renew their hearts Thus farre Hemingius very well and to good purpose if withall you note the Emphasis and and force of the word Gustaverunt haue tasted hee sayth not Deglutiverunt haue swallowed downe much lesse Concoxerunt haue digested it For it is one thing to beleeue truely and plenarily as did Lidia whose heart the Lord opened another thing to haue onely a tast Piscator handleth these fiue phrases thus They containe saith he first The benefits of God bestowed which are two viz illumination and a tast of Gods fauour Secondly The causes of them viz. The word and the Spirit Iunius not an Author to bee contemned goeth an other way to worke for hee makes these fiue phrases to answere to the fiue heads of the Apostles Catechisme spoken of in the beginning of the chapter that as by the knowledge and profession of those hee was aedified and builded vp in Christianitie so now in his relapse and Apostacy he did vndoe all and quite destroy the former building The first head of Catechisme was Repentance from dead workes to which answereth the first phrase were once enlightned idest were called from darknesse yea death to light yea life by the renouncing of themselues and their dead workes The second was faith towardes God to which answereth the second phrase Haue tasted of the heauenly gift which gift is faith receiued from God The third ground was the Doctrine of Baptismes not Baptisme onely but Baptismes as well the inward of the Spirit whereby we are made the members of Christ the sonnes of God and inheritors of the kingdome of heauen as the outward of the Minister by which wee are receiued into the Church and acknowledged members thereof To this answereth the third phrase were made partakers of the holy Ghost id est receiued the Spirit a most constant witnesse of their adoption and redemption The fourth head was the Doctrine of the Imposition of hands a ceremony vsed at that time to admit and consecrate by a publicke consent those who vpon tryall were found sufficient either to the common profession of Christianity in the comunion of the Sacrament or to some speciall office or function in the ministry To which answereth the fourth phrase Haue tasted of the good word of God which is the nourishment of those who doe liue by the Spirit and who by the Imposition of hands were called to the offices of a Christian life The last ground of the catechisme was the Doctrine of the resurrection and aeternall iudgement to which answereth the last phrase Haue tasted of the powers of the world to come id est That hope of life and immortalitie which is layd vp for them in the heauen Hitherto Iunius laudably indeede if there be tantum certitudinis quantum subtilitatis so much certainety as subtilty in this his application And this is the former The second kinde of Application is of them who do apply all these fiue phrases to signifie one selfe same thing Thus Caluin the Coriphaeus of our Diuines Notandum est saayth hee wee must heere marke with what Elogies the Apostle doth set forth the knowledge of the Gospell For hee calleth it first Illumination intimating that men doe grope in darkenes till Christ the day-starre doe arise in their hearts Secondly The tast of the heauenly gift teaching that the benefits of Christ doe transcend the heauens and yet by faith are tasted Thirdly The Participation of the Spirit because hee it is that distributeth to each one as he listeth Fourthly The tast of the good word of God signifying that in the Gospel the will of God is so manifested to vs as that it doth most sweetely delight vs. Fiftly The tast of the powers of the world to come insinuating that by faith wee are admitted into the heauenly kingdome beholding thorow faith that blessed immortalitie which is layd vpp for vs in the heauen Thus Caluin To the same effect Zanchius who thus explaineth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened viz. by the holy Ghost to know the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est haue tasted in some measure of the diuine bounty manifested in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est haue in some measure perceiued themselues renewed by the holy Ghost through the doctrine of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tasted of the good word of God id est the