3. therefore any sinne which is perceived to be a sinne not unto death may be prayed for and so pardoned Fourthly let it be observed that the Apostle doâ—h 4. in the next verse set down what he means in this place by sinne for verse 17. All unrighteousness is sinne John 3. 4. and he had said before chap. 3. verse 4. Sinne is the transgression of the Law From whence it may be reasonably collected that any unrighteonsnesse or transgression of the Law or any sinne if it be discerned to be not unto death may be prayed for and possibly pardoned A sinne not unto death How any sinne can be said to Beza in loc be a sinne and yet not unto death is hard to be understood seeing we reade Rom. 6. 23. The wages of sinne is death for any sinne ever so little rendereth us liable to death and is affirmed so by Beza Omtria peccata per se lethaliâ— id est All sinnes in their own nature are deadly Our very lapst nature in Adams mass Originall sinne and our minima peccata there is no sinne so small or unconsiderable but draweth after it the weight of eternall wrath and a thousand times meriteth eternall death Thus he and Calvin very truely saith Omne peccatum per se mortale Calv. instit 2. 8. 59. id est Every sinne in it self is deadly but when the sins of holy men are said to be not unto death and veniall it is because by Gods mercy they obtain pardon and not because the sinnes are of themselves veniall for who doubteth but that in the reprobate all sinnes are sinnes unto death but in the Elect no sinne is unto death Saint Chrysostome observeth upon those words Matthew Chrys de compunct n. 18. 5. 22. Whosoever shall say to his brother Thou fool c. De levioribus dat sententiam ut de gravioribus non dubitare debeas id est Christ pronounced sentence of Hell fire against so small a sinne that no man should doubt what greater sinnes deserve Again there are very grand and capitall sinnes which yet in some persons are sinnes not unto death as Galathians 5. 19. Adultery Murther Drunkennesse Seditions Heresies Idolatrie c. of which it is there said They that do such things shall not inherit the Kingdome of God and yet we know that some of the Patriarks and many converted from Heathenisme hath committed these sinnes but obtained pardon and shall inherit the Kingdome of Heaven Noahs excesse Davids adultery the Corinthians incest Peters deniall and the Iewes denying and crucifying the holy One and Pauls persecuting the Church all and every of these sinnes in those penitent and Elect vessels were sinnes not unto death This I think will not be denied Not unto death But why are some mens sinnes called not unto death when the very same speciall sins in other men are indeed sinnes unto death The Poet murmured at such a thing Committunt eadem diverso Crimina fato Juven sat 13. Ille crucem sceleris precium tulit hic Diadema For many sins and very capitall ones are common both to the Reprobates and to the Elect and yet in the Elect and the same sin is not unto death which in the Reprobate is unto death The answer is that our Apostle calls that sin a sin not unto death which is confessed repented forsaken and amended before our death or departure out of this life when a man doth not obdurately continue and persevere in his sin untill his death but forsaketh it in his life-time so that the leaving of his sin and amendment of life may be seen by his brother for how else shall a brother see that the sin is not unto death but by the sinners leaving it desisting from and amending it as by ceasing from adultery rebellion oppression and the like for so the Apostle telleth the Corinthians such as these were some of yee but yee are washed but yee are sanctified 1 Cor. 6. 11. So that sinnes not unto death are not so called from the nature or merit of sin but from the circumstance of the time or person sinning and desisting Fot as is said Every sin is mortall deadly and unto death eternall if we look onely on the merit of sin but every sin though the most grand and capitall sin is not unto death if it be repeated of and left before the departure of the soul from the body So the gloss expoundeth this place Non ad mortem Id est non usque ad mortem i. A sin not unto death is when the sin is not continued in untill the time of death and of David it saith David sinned not unto death for he repented and obtained pardon so that the same sin in one man not repenting produceth damnation when in another it is pardoned upon repentance Neither do we hereby assert any Stoicall f Amb. n. 33. Novatian or g Aug. n. to 6. habes Sardos venales alium alio nequiorem â—ul Epist 125 Iovinian equalitie of sinnes For although no sinne may well be called bettet then another because all are naught yet one is worse then another Of two ill painted pieces one asked uter detâ—rior est i. which is worst and of two evill things in the Comedy it is said h Plaut in Aulular Act. 2. sce â— Alia aliâ pejor est optima nulla est i. one is worse then another neither can be called best i. i Aug. cont mendac c. 8. n. 77. Furum non est ideâ— quisquam bonus quia pejor est unus i One thief is worse then another yet no thief is therefore good Sin in generall is k Bafil n. 5. Proles Diaâ—osi and l Theod. n. 13. mater mortis m Chrys n. 59. grandis Damon peccatum i. the braâ— of the Devil the mother of death and it self is a Devil and so is called in the Gospel yet sins are of severall growths and degrees For therefore are there severall degrees of torments in hell apportioned to the degrees of sins There is a sin as a moâ—e and as a beam and a Camel so there are stripes many stripes weeping wailing gnashing of teeth worm fire and brimstone the damned shall be bound up in bundles according to the likenesse and degrees of their sins and every bundle shall have its just portion as we read of that particular portion of Hypocrites It is a memorable and a terrible observation which Origen makes upon that saying Numb 14. 34. where for one sin in one day a whole year of punishment is apportioned If for every sinne of ours a whole year of Orig. in loc hom 8. punishment shall be allotted I fear that neither the duration of this world nor the eternitie of the next world will be long enough to end ouâ— torments Let us not therefore flatter our selves wâ—th the conceit of a little or a veniall sinne as if such deserved not death for
be sin for us and Rom. 5. 12. Death passed over all for that all have sinned And if Levi be said to have paid Tithes to Melchisedech because he was in the loyns of Abraham how shall Christ be excused from falling seeing he was in the loins of Adam when he fell For the clearing of these difficulties three questions are to be discussed 1. What the Originall sin of Adam was 1. Question To this the answer is that the Originall sinne of Adam is twofold 1 He eat the forbidden fruit against Gods command This was the first sin of Mankind and is by Divines called Originale Originans i. The fountain of other sins This sin was also an actuall sin in Adam and cannot be said to be derived from him to his posterity for his children cannot be said to have eaten of the forbidden tree But yet his posterity are subjected to the curse denounced against Adam and in him against his whole race and that curse is mortalitie Gen. 2. 17. In the day thou eatest thereof thou shalt surely die Christ did not in Adam eat of the forbidden tree yet Christ being of Adams race was thereby lyable to the curse so the Apostle saith that Christ was made a curse for us Gal. 3. 13. He was made a curse onely by taking that flesh on him which was derived from Adam and in him was accursed for in taking the flesh he took also the curse but not the sin of Adam the curse passed without the Rom. 5. 12. sin For whereas the Apostle saith Death passed on all for that all have sinned The meaning is that all men that have sinned and die do therefore die because they have sinned But it will not follow that whosoever dieth hath sinned And yet it is true that the death of our righteous Saviour was caused by sin Albeit not his own proper and personall sinne And this is the determination of the Ancients Christus mortalitatem traxit de substantia mortalitate Maetris sed non peccatum Aug. cont Julian Pelag. l. 5. id est Christ derived his mortality from the substance and mortality of his mother but without sin therefore the Apostle saith Romans 8. 3. God sent his own Son in the likenesse of sinfull flesh which the same Father thus expoundeth In carne peccati mors est peccatum in similitudine mors erat peccatum non Aug. de verb. Apost Ser. 6. erat id est In sinfull flesh there is both death and sinne but in the likeness of sinfull flesh death there was but sin there was not The flesh of Christ was like other mens flesh sinne onely excepted he had his flesh from Adam so had we but his was derived without Adams sin so was not ours 2. The second sin of Adam is called Originale Originatum because it was the effect produced by his first sinne in eating the forbidden fruit Therefore it is called Originatum And because it was the Originall Fountain from whence sinne is conveyed to his Posterity therefore it is called Originale For as we now use the word Originall sinne it is not meant of Adams first sinne of eating but of that which was occasioned and produced by his first sinne and from him transmitted to all his posterity which by way of naturall generation proceeded from his loyns So Bellarmine observeth If our Originall sinne had Bellarm. de â— Amiss Gratiae l. 4. c. 3. been from the eating of the forbidden Fruit the Apostle must have said by One Woman sinne entered and not per unum hominem For the woman did first eat Now this Originall sinne besides the absence of Originall Righteousness wherein Man was created is moreover an inherent pravity and corruption of our nature and is called lust or concupiscence and is therefore called Originall because it is conveyed into us at our very conception and so is born with us Now I proceed to the second question and that is 2. How Originall sinne is derived 2. Question from Adam to all his Progenie The Answer is That therefore the Originall sinne of Adam is from him derived into his Posteritie who have proceeded from his loynes by way of naturall Generation because such as Adam was when he begot children Such are his Posterity so begotten for Adam did not beget children untill he was the servant of sinne a Therefore every man is the Pet. Diac. apud Fulgent servant of sin For this reason it is said Gen. 5. 3. Adam begot a son in hâ—s own likenesse after his Image And in what sinfull condition Adam was before he knew Eve and begot Children is evidently set forth Gen 3. 7. 10. The eyes of them both were opened and they knew they were naked and they made them aproâ—s And after I was afraid because I was nakâ—d and hid my self But before the fall it is said Gen. 2. 25. They were both naked the Man and his Wife and were not ashamed From which passages we may observe that whereas it is said their eyes were opened The meaning is that they were opened so as not onely to see for so they did before unlesse we will say they were blinde but to discern and perceive the difference between their Innocency before the fall and their lust after the fall for before they were not ashamed of their nakednesse Quia nil praecesseraâ— quod Aug. De Nupâ—iis concup l. 1. c. 5. non liâ—eret nil seâ—utum fuerat quod puderet id est No unlawfull act had preceeded therefore no shame as yet insued Next we observe that they made them aprons Pâ—rizomata The Latines call such covers Campestria which served to cover their secret parts onely because when the Romane youths exercised themselves naked in the fields they covered their secret parts so the covers were called Campestria By this it appeareth that our first Parents perceived motions of lust in those parts and therefore were ashamed Adam Eva texerunt genitalia erubuerunt de libidine Aug. ib. l. 2. c. 5. videâ—t inobedientia membra for if otherwise why did they not cover their faces breasts and hands But Quia senserunt pudendum curaverunt Id. De Temp. Serm. 45. tegendum Since which time those parts are called Pudenda which were not so before the fall and therfore the Apostle abstaineth from naming those parts dirâ—ctly but calleth them uncomeâ—y and the Vulgar 1 Cor. 12. 23. translation calleth them inhonesta The Apostle durst not so have called those parts which God had created pure if Man had not by sinne dehonestated them So that now we may not name them But Per circuitum and when necessitie forceth Martial l. 11. Ep. 16. us to speak of them modesty requireth that we speak by Circumlocution If the Apostle had been to describe such a body as our first Parents had before the fall he would not have called any part thereof unhonest or uncomely So the result
of all this is as Saint Augustine observeth Aug. De Genesi ad lit l. 11 c. 32. Bestialem motum in membris scilicet appetitum concumbendi erubuit And again Quendam pruritum turpem indicant folia id est The Fig-leaves shew that Adam was ashamed of his lust appearing in those parts This is that Originall sinne in Adam which by Generation is transmitted to his Posterity and which the written Law of God forbiddeth in these words Thou shalt not lust or covet So I proceed to the third question 3. How Christ is freed seperated from 3. Question Original sin To this question the answer of Divines both Ancient and modern is That Original sin is not propagated to posteritie by taking our flesh from our parents but by lust and that because Christ was conceived and born of a Virgin without Lustfull copulation therfore he is free from this Original pollution Nulla volupâ—ate carnalis concupiscentiae seminatus est Aug. Enchâ—rid Cap. 4â— De Genesi ad lit l. 10. c. 18. Christus id ò nullum peccatum originaliter trahit And againe Corpus Christi non seminatum est per eam legem in membris quae repugnat legi mentis Ergo non erat caro peccaâ—i i The body of Christ was not generated in the pleasure of lust by the law in our members warring against the law of our mind therfore his flesh was not sinfull The same reason is rendred by Fulgentius and also by Isychius Christi Christi humanitas munda erat quia non Fulg. de Incarn c. 4. Isych in Levit. c. 14. Calv. instit l. 2. c. 13. S. 4. Aug. cont Pel. l. 2. c. 25. geniâ—a erat ex viri immunditie i. The humane nature of Christ is clean because he was conceived without unclean copulation Indeed Calvin is of opinion that it is not sufficient to acquit Christ from this originall pollution in that he was born of a virgin but because he was also Sanctified by the holy Ghost that his conception might be pure before him S. Austin had written somthing to that purpose Christus carnem ilâ—am aut suscipiendam mundaâ—it â—ut suscipiende mundavit i That Christ before â—e took that flesh or in taking of it did purifie it But the former opinion and this compared with the Scripturall words will amount but to one and the same for what can be meant by Calvin's Sanctified but that the flesh of Christ was separated from the polluted way of other mens flesh And what seperation can be meant but only that Christ was conceived in a way different and Seperate from ordinarie Conceptions And that is miraculously by the operation of the Holy ghost without man and this I take to be the meaning of the Apostle before alleaged Heb. 7. 26 That our high-Preist must be seperate from sinners For to Imagine that the Holy ghost did take away carnal pollution from that part of the Virgin mother of which Christ was made flesh and yet left the said Original pollution remaining in the other parts of her to me it seemes both an unprobable and a needless refuge to this question And whether God doth any time take away the pollution of Original sin from any person in whom it once was during this mortal life I have at large shewed before in my second book and tenth Chapter and that the taking See before l. 2. c. 10. sect 2. 2 Cor. 12. 8. away of Original sin was that very thing which S. Paul prayed for so earnestly and had only this answer My grace is sufficient for thee Finally because the first man was made of earth and the first woman was made of man and both before lust was hatched therfore both were at first free from this Original pollution upon which consideration Aquinas Aquin. l. 2. q. 81. art 4. moveth this pertinent question If now a man should be miraculously made of another man's flesh whether he should contract Original sin His answere is no. upon good reason for such a creature is not procreated by way of carnal copulation I suppose no man will affirm that worms which are bred in humane bodies doe contract any sin from man although they take flesh from man The same reason is appliable to Christ and therfoâ—e Origen upon S. Luke and Austin very often Orig in lu ho. 14. Aug. in ps 22. and De mirab script l. 3. c. 2. applie that saying of the psalmist Psal 22. 6. I am a wâ—â—m and no man as being spoken of Christ because as a worm so Christ was bred in the virgin's wombe without any copulation for therfore some birds bees and worms are so bred that Christ might not be without example who in the Psal is called a worm This I trust is enough to the three questions Now for answer to those Scriptural sayings which seem to charg Christ with sin As He hath made him to 2 Cor. â— 21. Aug. cont Max. l. 2. c. 2. be sin for us which place was by Maximinus the Arrian thus perverted Christus pro nobis peccatum fecit as S. Austin noteth i Christ did sin for us If we should understand this of any personal sin in Christ then should we charg God with being the author of sin But the meaning is only that God made Christ a Sacrifice for sin for sacrifices are called sins Hose 4. 8. They eat up the sin of my people That is the preists did eat the sin offerings That which wee now read Levit. 3. 2. He shall lay his hand upon the head of the Sacrifice The Septuagint read He shall lay his hand upon the head of the sin So from hence no more can be inferred but that Christ Aug. in Psal 68. was Peccatorum Susceptor non commissor as S. Austin expresseth it Christ is thus factus peccatum non natus he is only made sin as a sacrifice but all wee are sin-born to him sin is only imputed but in us it is inherent To that of Rom. 5. 12. Death passed on all for that all have sinned The answer is that all who by way of natural generation proceeded from Adam have sinned as is shewed before indeed death is the wages of sin Either of our owne proper and personal sin for which wee are mortall or els of Imputed sin by which Christ was subject to mortalitie To that of Levi. Heb. 7. 9. who is said to pay tithes to Mâ—lchisedech because he was in the loins of braham And that therfore Christ being in the loins of Adam when he fell may seem lyable to that transgression of Adam wee say if this objection were formed in words which signified propagation of sin which is now our question the solution would appear more evidently as thus Levi was in the loins of Abraham when Jsaac was begotten therfore Levi sinned in Abraham's loins this cannot be denied So Christ was in the loins of Adam when Seth was begotten Seth was Christs
The everlasting Covenant and Rev. 14. 6. The Eternal Gospel and must needs be meant in those places of Scripture where mention is made of Eph. 1. 4. Electing us in Christ before the foundation of the World and of 2 Tim. 1. 9. Calling us according to his own purpose and grace which was given us in Christ Jesus before the World began and of 1 Pet. 1. 20. Christ ordained for our Redemption before the foundation of the World Of which there is a full discourse in my Third Book and eighth Chapter This Covenant doth necessarily imply a plurality of persons in the Godhead One to require and injoyn another to restipulate and which is requisite in all Covenants a third Person distinct from the Contractors as a stander-by and Witnesse thereof So in this Covenant First God the Father requireth obedience upon pain of death Secondly God the Son undertaketh for man's performance or penalty or both Thirdly God the Holy-Ghost is witnesse between the Father and the Son for oftentimes in Scripture we read of the Spirit bearing witnesse For though the Father the Son and the Spirit are all said to bear witnesse for our assurance as Joh. 8. 18. I am one that bear witnesse of my self and my Father that sent me and 1 Joh. 5. 7. There are three that bear witnesse in heaven and Rom. 8. 16. The Spirit beareth witnesse with our Spirit But before the Creation who could be a witnesse between the Father and the Son save onely the Eternal Spirit of the Father and the Son Nor can it be imagined that this Covenant and restipulation could be enacted by One single Person for the Law-giver must be considered as a Soveraign onely and the persons upon whom the Law is imposed are as subjects so it will be dissonant from right reason to fasten the Legislation and subjection upon the self-same person Now supposing the Law made and the penalty determined and set down it cannot be denyed that the Supream Law-giver hath naturally and absolutely a power of relaxation and dispensation so that he may remit the punishment for breach of his own Law and of meer grace without any satisfaction forgive the offender but if the said Law-giver do decree and by his Word bind himself to punish the offender as he did when he said Gen. 2. 17. In the day that thou eatest thereof thou shalt surely dye hereby he doth confine and restrain himself from using the Imperial prerogative of free pardon which otherwise he might have granted and hence it is that a Satisfaction must needs be exacted necessitate hypothetica as Divines say upon supposal of the said decree and upon this reason Jesus Christ our Surety becomes liable to his dreadfull Passion and death Touching the Passion of Christ in Satisfaction of Gods Justice for the sins of men the Socinian Writers do utterly deny it as being unjust to punish one for another and especially an innocent for a malefactor and they call this doctrine of Christ's satisfaction as Vossius reporteth Ger. Joh. Vossii Defens Grotii c. 13. Dogma nugatorium frigidum falsum injustum et horribilitèr blasphemum Their reasons are very considerable for they say that God hath by his Prophets and Apostles declared the contrary as Deut. 24. 1◠Every man shall be put to death for his own sin Jer. 31. 30. Every one shall dye for his own sin he that eateth sower grapes his teeth shall be set on edge Eze. 18. 4. The soul that sinneth it shall dye Gal. 6. 5. Every man shall bear his own burthen 1 Pet. 1. 17. God judgeth according to every mans work The Answer hereunto usually given is That because God doth actually punish one for another it must needs be just because God doth it but this answer doth not satisfie the Adversary neither doth it I confesse satisfie me for God doth not so Therefore for the better satisfaction of my self in this weighty question and perhaps of others also I offer to the consideration of the Learned Reader these two Propositions following First The Passion of Christ neither is nor ought to be accounted the punishment of one for another but the same that offended the same is punished Secondly The sins of the elect Members of Christ are not to be accounted onely the sins of the Elect but are justly charged on the score of Jesus Christ being their Surety and Redeemer These two Propositions may perhaps seem at first Paradoxical but I trust I shall prove them to be truly Catholick and Orthodox For the first That Christ's Sufferings are 1. Proposition not the punishment of one for another I have learned from St. Bernard Bernard Epist 190. Omnium peccata unus portavit nec alter jam inveniatur qui forefecit alter qui satisfecit quia caput corpus unus est Christus satisfecit caput pro membris i. One bare the sins of all so that we cannot say One forfeited and another satisfied because the head and body are but one Christ the head satisfied for the members So the Husband and Wife are but one person in Law an action of debt is not brought against the wife but the husband so the principal debtor and the Surety are in Law but one person and either of them are liable to payment or penalty This first Proposition is grounded on the doctrine of Christ's Vnion and conjunction with his members which Vnion is of such weighty concernment that without it it is impossible to salve or unfold the mysterious riddles of Gods operations and words in the businesse of man's Salvation and therefore the holy Scriptures and ancient Doctors have with very great abundance of testimonies asserted this necessary truth See first what the Scriptures say Rom. 12. 5. We being many are one body in Christ Eph. 5. 30. We are members of his body of his flesh and of his bones Gal. 3. 28. Ye are all one in Christ Jesus 1 Cor. 6. 17. He that is joyned to the Lord is one spirit 1 Cor. 12. 2. By one Spirit ye are all baptized into one body Eph. 4. 4. There is one body and one Spirit This is because the same Spirit that is in Christ is also in his members and because there is but one Spirit uniting the head and members therefore the head and members are but one body having the same Spirit residing in both for so it is said Eph. 3. 17. Christ dwelleth in your hearts and 2 Cor. 13. 5. Jesus Christ is in you 1 Cor. 6. 19. Your body is the Temple of the Holy Ghost Joh. 15. 1. I am the vine ye are the branches This Union of the members with Christ the Head is called by the Apostle a recapitulation Eph. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Bishop Andrews observeth Andr. de Nativ Serm. 16. A gathering of all to the head for as God is one with Christ as Christ is God so we are one with Christ as Christ is man who is therefore called
called his may appear by these passages Christ saith Matth. 25. I was hungry I was naked I was in prison Act. 9. 4. Saul Saul why persecutest thou me when these things were not meant of his own proper and individual person but only of his servants and members which he calleth himself for so he saith Verily in as much as ye have done it unto one of the least of my brethren ye have done it unto me So the Apostle saith that 2 Cor. 5. 21. Christ was made sin for us when in the same breath it is also affirmed that he knew no sin Both are most true because our sins are his sins by reason of this union as the debt of the principal is also the debt of the Surety So Christ is said to be Rev. 13. 8. slain from the beginning of the world even before he was incarnate because of Abel who was both his member and type Lyranus upon that place saith Lyra. in loc Christus fuit in Abel occisus in prophetis exhonoratus for all the holy Patriarchs and Prophets who dyed before the birth of Christ are his members as well as others who novv live or shall hereafter live untill the end of the world even as we read of that birth Gen. 38. 28. where the hand came out of the Womb before the other parts yet it was a member united to the body as well as the other parts Upon that speech of Christ Matth. 23. How often would I have gathered thee as an hen c Orig. in loc Origen saith Christ in Moses and the Prophets would have gathered them in every age before Upon that passage in Psal 61. 2. From the Aug. in Psal 60. ends of the earth will I cry unto thee Austin asketh this question What one man cryeth from the ends of the Earth And answereth That it is meant of Christ for his Members or Church is that one man And upon that saying of the Psalmist Psal 86. 3. I cry unto thee daily or all the day long that is all the time of the world continuance If question be made how this can be true of any one man Austin Aug. in Ps 85. answereth That it is meant of the body of Christ which groaneth under pressures in all ages this one man is extended unto the end of the world in his Members preceding and succeeding Thus he Finally upon these grounds If it be demanded how any man can be saved seeing man daily transgresseth the Law Our answer is That every true member of Christ doth perfectly perform the Law in that Christ hath done it who is one with his members So if we enquire how Christ could with Justice suffer death who never sinned The answer is That his suffering was just because the sins of his Members or body are his sinnes in that himself and his Members are One for it is as easie to conceive our most innocent Saviour to be justly charged with our sins as to conceive sinful man to be justly discharged of all sin and to be truly called righteous even the righteousnesse of God in him Thus much I have thought fit to premise as an Introduction and a needful Preparative for the reading of these Books All which I humbly submit to the Judgment of Superiors and to the serious consideration of the Christian Reader THE Principal Contents of the four Books following In the first Book THe Authors and spreaders of the Arian or Socinian heresie Why the title Saint was of old withdrawn from Churches That the most high God is the Author of the Gospel That the soules of men and women never dye The article of Christs descent into hell is expounded The Original of Creeds and what hath been added to the most ancient of them and why The meaning of the word Hades or hell A full discourse of Ecstasies Raptures Inspirations Revelations and Enthusiasmes Of the apparitions of dead men Of Angels good and bad which conduct the soules of the dead to their receptacles and mansions in the other world A Summary of the blasphemies contained in the said Commentary on the Epistle to the Hebrewes In the second Book THat to deny and renounce the Godhead of Christ is the sin against the holy Ghost The sin against the holy Ghost is fully described The eternall Godhead of Jesus Christ is fully proved The deniers of Christ's Godhead are of no better religion then Jewes Turks or Antichrist Of the Deification of Jesus Christ and how it is to be understood The manner how Christ doth intercede and mediate for us in Heaven The Subjection and Minoration of Christ and the delivering up of his Kingdome at the end of the world expounded out of 1 Cor. 15. A plain discovery of Originall sin On what Object the Christian is to fix his mind in prayer How the most high God became a Priest Why the Church of England required adoration when the Lord Jesus is named That Christ is Jehova and what that word signifieth In the Third Book THat the most high God was incarnate How and when the most high God appeared visibly to the Patriarchs and the mystery thereof unfolded The meaning of the face and backparts of God The everlasting Covenant of Grace made before the Creation and after is plainly set forth How the Son of God was necessitated to be incarnate and to suffer death That the Obedience of Christ is with perfect justice and equity imputed to his mysticall Body the Church for the salvation thereof The Originall of the Soul of Christ and of other mens souls is disputed The Omnipresence of the Spirit of God and the diversities of the graces thereof The curing of the Kings Evill by the Kings of England and the Scripturall warrant for the same In the Fourth Book IN what cases the sinne against the Holy Ghost is unpardonable or pardonable is fully shewed The dangerous sin of Anabaptism is shewed by evidence of Scripture with the History of the ancient Anabaptists The reasons why the ancient Christians did defer Baptism till ripe years or old age shewed to be carnall The reason why St. Paul commanded those to be baptized who had been baptized before with St. John Baptists baptism Acts 19. A plain description what true repentance is The meaning of Sins unto death and sins not unto death 1 John 5. 16. The meaning of sins Mortall and Veniall so oft mentioned in the Fathers In what cases sinners must be prayed for and in what not shewed out of 1 John 5. 16. OBSERVATIONS UPON THE COMMENTARY ON The Epistle to the HEBREWES published under the Capital Letters G. M. Anno Dom. 1646. CHAP. I. The Original and growth of the Arian Heresie THe blasphemous heresie of denying the Godhead of Jesus Christ began early and after 〈◊〉 was first broached by one a Euseb hist l. â— â— 28. 〈◊〉 c. 20. 〈◊〉 as Eusebius and Niâ—eph have written and after him 〈◊〉 seconded by his disâ—â—ple â—â—â—odotus who was an 〈◊〉 of
â—â—tu i. that he was in the light of God and company of Saints and St. Austin prayed thus for his godly Aug. Confes l. 9. c. 13. Mother deceased Pro peccatis matris mea deprecor te Deus demitâ—e illi debita sua c. i. I beseech thee O God for the sins of my Mother that thou wouldst forgive her and yet immediatly he saith Credo jam feceris quod rogo i I beleeve thou hast alreadâ—y done what I now pray for Notwithstanding the Church did so pray and Epiphanius gives this reason why the names of the dead were Epiph. hae 75. mentioned in the Church-prayers Quia hoc magis fuerit utile quid commodius quod credunt praesentes quòd bi qui decesserunt vivunt non sunt nulli i. What can be more profitable to the living then to be assured that the dead persons commemorated do still live and that they are not annihilated So we see the Church had other reasons which moved them so to commemorate the dead though the deceased received no benefit thereby As 1. To commend unto the living and in their mindes to preserve the wholesom doctrine of our Souls immortality 2. Their prayers did challenge the performance of Gods promises to those deceased who had lived and died in the Lord as is declared Rev. 14. 13. Blessed are the dead that dye in the Lord saith the Spirit 3. For the coâ—solation of the living the Priest declared that the sins of such holy men which had lived and died in the faith of Christ were forgiven 4. The Church gave thanks for their departure to rest as acknowledging the mercy of God by which they were saved and not by their own merits Some Divines think that when St. Paul prayed for Onesiphorus The Lord grant unto him that he may find mercy of the Lord in that day 2 Tim. 1. 18. that Onesiphorus was at that time dead because in the end of the Epistle in the salutations there is no mention of Onesiphorus but of his familie only 2 Tim. 4. 19. And because there is no state or condition of men in this life though never so sinful which excludeth them from the benefit of being prayed for therefore some Expositors have thought that when St. John said There is a sin unto death I do not say he shall pray for it 1 Joh 5. 16. his meaning is that such an one who liveth and dieth in a soul-destroying sin such as shall in this book afterwards be discovered without repentance for such a mans prayers are unprofitable and vaine not excluding others that die in the Lord to be commemorated in the prayers of the living as Onesiphorus before mentioned and in that sense as is before said and this is St. Heromes exposition in his objurgatory Hier 10. 9. Epiad Evang. Epistle to Evangius if it be his own and so also saith the interlineal glosse with Lyra. St. Austin being hard put to it to give an account why the Church prayed for the dead and what benefit the dead had by the prayers of the living by the questions of Dulcitius and Paulinus confesseth most inge Aug. lib. de Cur promortâ— c. 1. nuously that the dead can have no benefit at all by our prayers here except by their good life they were capable of good before their death and again he saith Because the Church knoweth not unto what dead men Aug. ib. c. 17. her prayers are profitable therefore she prayeth pro omnibus regeneratis i. for all the regenerate that none may be omitted CHAP. XV. That the Fathers did not beleeve that Souls departed were insensible as if they were dead or asleep because the Saints departed do pray for the Church Militant as the Fathers thought HAving shewed before what the Church Militant did here below for the Triumphant part above it would now be considered what the Triumphant Church above doth for us that are on earth in the judgement of the Fathers The ancient Church were so far from thinking that our souls died with our bodies that they affirme and verily beleeve that the souls of holy men departed and being in rest did pray for the Church on earth for so St. Hierom tels us the Saints deceased pray for the living Hier. Epist 53. n. 17. for they that had so much charity on earth as to pray even for their enemies and persecutors much more will they now in heaven pray for the Church St. Paul is not lesse charitable after his departure then he was before and so he wished Heliodorâ—â— that if he died before Hier. Eipst 1. n. 1. Hierom to pray for him when he was in heaven so likewise he desireth a Id. Epist 27. n. 7. Principia and b Id. Epist exeg 140. n. 30 Paula to remember him when they are in heaven And St. Ambrose professeth c Amb. de fide Resur n. 30. That he expecteth the intercession of his brother Satyrus deceased for the speedier deliverance out of the miseries of this life and that he hoped the godly Emperour d Id. de Obit Theod. n. 47. Theodosius departed did yet pray to God for his surviving Children and that the dead Emperor e Id. de Obit Valent. n. 46. Gratian did pray for his brother Valentinian Of the same Judgment is St. Chrysostom f Chrys ser de uno Legisl to 6. n. 55. for he doubteth not to affirm that the Martyrs and Prophets Apostles deceased do actually pray for the living and before him St. Cyprian in his life-time contracted with Cornelius g Cyp. l. 1. Epist 1. Qui prior è vita discesserit oret pro sratribus i. That which of them should first dye must pray for the survivers and in an Epistle written to some Martyrs who were very speedily to suffer death for Christ he desireth †Cyp. ad Marty n. 98. Naz. Orat. 24. them to be mindful of him when they were in the honour of Martyrs with the Lord. Greg. Naz. tells us that Athanasius though deceased yet as he was perswaded did still help and assist the Church and that his friend St. Basil deceased and now in heaven yet Naz. Orat. 20. even there poured out prayers for the people And of his reverend old father deceased who had been a long time Bishop of Nazianzum he saith That he doubteth Id. Orat. 19. not but though he were in heaven yet the same Pastoral care which he had on earth remaineth still with him and now that he is approached nearer to God he doth more good for that flock by his prayers in heaven then he could do by his doctrine on earth This is enough to shew what the Fathers thought of the Immortality of the soules of men and the same opinion was so generally received of Christian people in those dayes that as St. Chrysostome reporteth they Chrys Ser. 4. de Laz. n. 42. would commonly boast that they should
afterwards Is not this the Carpenters son Matth. 13. 55. disparaging him for his mean parentage this is the Exposition of St. Ambâ—ose a Ambr. de Spirit l. 1. c. 3. In Filium Hominis pâ—ccare est remissius sentire de carne Christi c. To sin against the Son of Man is to conceive too basely of the flesh of Christ and they that so sin are not utterly excluded from pardon 2. The Jewes blasphemed him now in his Godhead by denying it and ascribing the miracle to confederacy with Beelzebub and of this blasphemy which doth take away the very foundation of remission of sins it is said It shall not be forgiven 5. I may adde hereunto that those unbaptized Pharisees in probability did not intend any obloquy or blasphemy against the Person of the holy Spirit as it is the third Person of which they had never been instructed neither had they so much Christianity as those disciples at Ephesus who though they had been baptized unto Iohns baptisme yet they had not so much as heard whether there be an holy Ghost Act. 19. 2. Thus having shewed that in Scripture and in the writings of the Fathers and later Divines the Godhead of Christ is called a Spirit and holy and also an holy Spirit and that in St. Matthew those words holy Spirit are to be understood of the Godhead of Christ which is for ever united to and residing in the Holy Temple of his most sacrâ—d Body and Soul I now reassume my former Conclusion That the denying Christ to be God is the blasphemy against the Holy Ghost which is there said to be unpardonable Now that in a Doctrine of so great moment and concernment the Reader may understand that I do not obtrude any novell and private opinion of mine own upon him I will heâ—e lay down the judgement of soâ—e of the Fathers in this very question and first of Athanasius one of the most profound and godly Divines that since the Apostles dayes the Church ever had who in his book De Communi essentia Patris c. aith b Arha to 3. p. 625. It is hard to conjecture what our Saviour means by those words He that speaketh against the Sod of Man shall be forgiven but he that speaketh against the holy Ghost shall not be so given So that the Son may seem â—o he infâ—riour to the Spirit and yet the So saith The Father and I are one If he that saith to his brother Thou fool shall be cast into hâ—ll â—n quam gehennà gehennarum conjiriâ—tur is qui â—ssâ—rit Deum creatu am â—sse Into what Hell of Hells will he be cast who calleth him that is God a Creature and a Servant and a Minister onely And a little after he saith Dâ—iâ—atâ—m Vâ—rbi ipse Christus Spiriâ—um Sanctum vocâ—t humanitatem suam Filium Hominis nâ—minavit i. Our Saviour called his own Godhead the holy Ghost and his own Manhood he called the Son of Man and of those that blaspheme his holy Spirit by blaspheming his Godhead is this sentence to be understood It shall not be forgiven him neither in this world nor in the world to come This is the judgement of Athanasius To him I adde the Opinion of St. Hilâ—râ— who was contemporary with Athaâ—asius who in his Exposition of that Text Matth. 12. 32. saith c Hil. in Mat. Can. 12. p. 731. Si negetur Dâ—us in Christo caret omni misâ—ricordia i. If a Man deny God to be in Christ that man shall finde no mercy And again he saith d Hil. ib. Can. 31. p. 426. Blasphemia in Spiritum â—st Christum Deum â—sse negare i The blasphemy against the Spirit is to deny Christ to be God The same Father in the place last quoted speaking of Saint Peters deniall of Christ saith Because to deny Christ to be God is that sinne which shall never be forgiven therefore Peter denied thus I know not the Man because a word spoken against the Son of Man may be forgiven The very same conceit hath Saint Chrysostome also in his Sermon of Peters deniall and upon these words I kâ—ow not the Man e Chrys to 6 p. 631. Non dixit non noâ—i Deum Verbum sic enim peccasset in Spiâ—itum Sanctum i. Peter said not I know him not to be God for so he had sinned against the holy Ghost but I know not the Man Now whether Saint Peter meant so as these two Fathers conjectured I cannot affirm for certain but by this I finde that the judgement of these two great Doctours was that the denying of the Godhead of Christ is indeed that great unpardonable sinne To this I adde the testimony of Saint Basil who deserved to be called the Great He in that excellâ—nt Book De Spiritu Sancto saith f Basil de Spirit c. 7. Testificer omni Homini Christum profiâ—enâ—i sed â—um neganti Deum â—sse quod Christus nihil â—i proderiâ— i. I testifie to every Man who professeth himself to be a Christian and yet deâ—â—ieth Christ to be God Christ shall nothing at all profit that man And if Christ do not profit us in the remission of our sinnes I am sure our sinnes shall never be forgiven in this world or in the world to come CHAP. V. The Opinions of later Divines concerning the unpardonable sin A brief Narration of the life and death of Arius and of Julian the Apostate TO the above-named Ancients I subjoyn the opinions of our later Divines who in their Expositions and Tractats where they inquire what particular sin this is although they do not agree therein yet when they inquire what persons have sinned this sin they do commonly affirm for one that Arius in his Heresie did sâ—n thus and this is the opinion of Polanus and also of Bucanus and others Now the Polan synt p. 340. Bucan Lo. Com. p 174. onely noted heresie of Arius was the denying the Godhead of Jesus Christ saying that he was not from everlasting and that he was but preferred to be a God Just as our Commenter would have him onely exalted and deisied This Arius was born in Africk and was a Presbyter or Priest of the Cathedrall Church of Alexandria in Egypt In that City in the dayes of the Emperour Constantine the Great there were ten Churches besides Epiph. haer 69. the Cathedrall Just such as we now call Paraecial or Parish-Churches wherein ten of the Presbyters of the Cathedrall Church were the incumbents and Preachers of these ten Arius was one and was more esteemed and followed then any of his brethren It fell out that the Bishop of Alexandria died Arius gaped for the place but mist it for one Alexander was elected then Arius raised a faction and revived the former Heresie of Paulus Samosatenus preaching this damnable doctrine that Christ was not God When Bishop Alexander was informed of this he convented Arius and upon examination discovering his
ago said as much of the Aâ—ian Heresie and very jnstly For Aâ—hanasius said Ariana haeresis est praecursatrix Antcihristi i. The Arian Heresie is the forerunner of Antichrist and in another place he saith it is Anâ—eambulo Antichristi i. the usher of Antichrist And moreover he saith Ariani non Christiani sed Ariani apâ—ellari volunt i. that they desired rather to be called Arians then Christians and again he saith Ariani non sunt pro Christianis aestimandi i. that indeed Orat. 2. cont Arian n. 5. the Aâ—ians are not to be accounted Christians because they opposed Christ in his Godhead which is the onely foundation of Christianity therefore with great reason they are called Antichrists and therefore Saint Ambrose doubted not to affirm Ariani sunt Antichristi à Ambr. de fide l. 2. c. 4. n. 22. 1 John 2. 22. Iohanne designati i. That the Arians are those Antichrists which Saint Iohn pointed at 1 Iohn 2. 22. and St. Hilary writidg against Constantius the Arian Emperour in whose dayes Arianisme so dominered Christus expectâ—tur quia Antichristus obtinuit i. that Hil. cont Const lib. 1. we may now exspect Christs second coming because Antichrist is already come for nothing can be imagined to be more opposite and contrary to Christ Christian Religion then the denying of his Godhead therefore is it most fitly called Antichristianisme As Christ could not have suffered and died for us except he had been Man so his death could not have satisfied the Justice of God nor redeemed us except he had been God and therefore Athanâ—sius saith Quifilium negat quem deprecari Atha to 3. P. 695. potest ut propitiatorem inveniat i. Unto whom shall that wretched man fly for propitiation for his sins who rejecteth the Son of God who is the onely Mediatour This is that confession which the gates of Hell have alwayes laboured to conquer by the power and cruelty of persecutors for what did those tyrants chiefly aim at in all their torments Nisi ut negâ—tur Deus in Christo Optatus lib. 3. n. 84. Nega Deum incende Testamentum i. These were the words of the tormentors Deny Christ to be God burn the Testament and offer incense for if the Godhead of Christ be denied our Religion is no more helpfull to us for salvation then Heathenisme was to them But we confess and firmly believe that Jesus Christ is God the supream God the onely and most high God and that we neither acknowledge nor know any other God and he that denieth this God and this Godhead in Christ falleth into that sin of which it is said it shall never be forgiven For if the Godhead of Christ be denied it must needs be confessed that he was onely a creature and a meer man and if so then he cannot be a Redeemer of us for can any man imagine that the death of one meer man and that but a tempoâ—ary death could satisfie the just wrath of God for the sins of millions and redeem us from an everlasting torment Divines doubt not to affirm that if all the created Angels of Heaven could and for us would suffer death their sufferings would not pay our debts or redeem one soul God as he is most mercifull so is he most exactly just and will have the utmost farthing paid St. Austine saith truely Nâ—c Aug. de consens Evang. c. 14. n. 84. Dei justitia impedit misericordiam nec misericordia justitiam i. Neither doth his justice lessen his mercy nor his mercy his justice And again he saith Iusta est gratia Aug. Exp. in Epist ad Ro. n. 96. Dei gratia justitia i. The grace or mercy of God is just and his justice is gâ—acious That which maketh the blood of Christ to be of sufficient value to redeem the world and to be as St. Peter calls it The precious blood of Christ 1 Pet. 1. 19. is the excellent worth of that person whose blood it is for because Christ is God therefore his blood in Scripture is called Sanguis Dei Acts 20. 28. The blood of God the Lambe could not take away the sinnes of the world except he were the Lamb of God and Agnus-Deus God the Lamb John 1. 29. nor could a crucified man satisfie for our sins except they had crucified the Lord of Glory 1 Cor. 2. 8. nor could our Christian Faith in the death of Christ advantage us except we believe as Tertullian saith Christianorum Tort. cont Marc. lib. 2. n. 41. est Deum mortuum eredâ—re i. The Christian must believe that he that died for him was God And albeit some Heretickes and Heathens scoffed at a crucified God yet the Church never was ashamed of him St. Hier. Ep. 1. n. 1. Hierome saith In judicio gaudens dices Ecce Crucifixus Deus meus i. At the last judgement the Christian with joy shall say See now where my crucified God is Our only help and hope for redemption standeth in the Name of the Lord for although Christ in regard of his humane nature assumed be as David saith Ps 89. 19. One exalted chosen out of the people yet in regard of his Godhead God saith I have laid help upon one that is mighty and that mighty one is Christ for Christ is the mighty God of Jacob Psal 132. 2. CHAP. VII The Commenter having denied the Godhead of Christ doth also denie the work of redemption by him and so Turcizeth and acteth for Antichrist of Antichrists mysticall body OUr Commenter having first resolved to ungod Jesus Christ in the next place he denieth his great woâ—k of Redemption and tells us that Christ dâ—d not become our sureâ—y nor did take upon him the payment of our debts but was onely a surety of Gods promise and died to assert the truth of the Covenant as a witness c p. 136 and that the â—xpiaâ—oriâ— sacrifice for sin was not by him offâ—râ—d on earth P. 116 146. He talketh often of this Covenant but never tells us what it is in his answer it will be expected that he set it forth if he know what it is as is much doubted But in the mean time he hath shewed himself to be a true Porphyrian Logician for as I shewed before if Christ be nor the onely and supream God it must needs follow that he neither hath or possibly could offer a sufficient expiatory sacrifice for our sins because he that on the Cross was sacrificed by the Commenters Creed was no more then a creature for grant him the first blasphemy that Christ is not God and the second blasphemy must needs follow This is a revivall of a very ancient heresie of Cerinthus in plainer words who taught as Irenaeus sheweth Iâ—enaeus l. 1. cap. 25. n. 108. That Christ descended upon Iesus when Iesus was baptized and that before his passion Christ departed from Iesus and left Iesus alone to be crucified Christ was the Divine Nature
of the Godhead and manhood in the Person of Jesus Christ the communication of the properties of each nature the life and death of Nestorius and how Christ is said to be deified FOr the avoyding of the unpardonable sin before mentioned it will not be sufficient to believe and confess that God is in Jesus as a man in a ship or as God was in the Prophets and is now in holy men who are therefore called the Temples of the living God 2 Cor. 6. 16. or as God is every where who filleth heaven and earth Jer. 23. 24. For though God be in an holy Man yet we cannot say that God and that Man are one Person and though God be in Heaven yet he and Heaven are not one hypostasis or subsistence in one Personall union but as our soul and body united and composed are one Man and one Person so the Godhead and Manhood united in Iesus are one Person one Christ Now these two distinct natures to wit the Godhead and Manhood are in Christ so united that they will be for ever inseparable and they are so entwined one with the other that no action or passion can be said of the man Christ which may not be said of God the rule of Divines is Effâ—ctus hypostaticae unionis est Regula Theolog communicatio idiomatum i. The result or effect of the Personall union is a communication of properties which rule is laid and more plainly expressed by St Austine in these words Vnilas Personae Christi sic Aug. to 6. cont Ser. Arian n. 7. constat ex humana divina natura ut quaelibet earum vocabulum impertial alteri i. The unitie of the Person of Christ doth so consist of the Divine and humane natures that each nature imparteth its appellation mutually to the other so that what is properly belonging to the divine nature is ascribed as done also by the humane nature the same is also thus expressed by Theodoret Communia Persona evadunt quae sunt Theod. Dial. impatib n. 13. P. 398. propria naturarum i. By reason of this hypostaricall union those things which are proper to each nature severally become common to the whole person and hence it is that Christ is called the Son of Man and the Son of God eternall and yet born the on of David and yet the Lord of David of him it is said John 3. 13. He that came down from Heaven even the Son of Man which is in Heauen yet the Manhood did not come from heaven nor was the Manhood at that time in Heaven so again Christ said to the thief Luke 23. 43. To day shalt thou be with me in paradise and yet Christ was not there that day in his body nor by his soul for ought we know but onely by his Godhead which was then in Paradise when his body was on the earth and hence it is that the appellation of God is stamped on the humane and infirm actions and passions of Christ for though he was crucified through weaknesse as it is said 2 Cor. 13. 4. that is as he was man yet because his Divine Nature is for ever inseparable from the humane nature he is truely called Deus crucifixus Hier. ut sup c. 6. Naz. Orat. 51. n. 35. i. God crucified as is shewed before out of Saint Hierome and Nazian saith Si quis crucifixum non adorat anathema sit i. He that doth not worship him that was crucified let him be accursed This great mystery of the hyposiaticall union was prudently discerned by the ancient Fathers Origen saith Judaei Dâ—um crucifixâ—â—unt i. The Jewes crucied Origen hom 5. in Ps 36. Orig. in Luc. hom 38. n. 45. Chrys in synax n. 35. God and the same Father speaking of the tears which Christ shed over Jâ—rusalem calleth them Lacrymas Dei i. the tears of God So St. Chrysostome calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the crucified God The Prophet Esay prophesying of the birth of Christ Esay 9. 6. Vnto us a child is born immediately addeth his name shall be called The mighty God and the Church used the same language Fulgentius saith Maria Fulg. de grat n. 3. est genetrix Dei quia were propriâ— peperit Deum Verbum i. Mary is the Parent of God for she brought forth truly and properly God the Word St. Hierome saith Virgo Deum puerum peperit i. Mary brought Hier. Ep. 30. n. 8. forth a child that is God So Saint Ambrose speaketh i Ambr. in sym n. 20. Deus natus est ex virgine God was born of a Virgine and Athanasius saith k Atha apol 2. n. 15. n. 22. Deus incarnatus Deus passus est God was incarnate and God suffered This doctrine is so true and necessary that otherwise we could not have been redeemed the denying thereof no doubt is within the compass of the unpardonable blasphemy and the Church accounted such as taught the contrary to be in the number of the most dangerous hereticks as may appear by the story of Nestorius thus in brief This Nestorius was by birth a German and was admitted Soc. l. 7. c. 29. Theod. haer fab l. 4. n. 16. to be a Presbyter or Priest in the Church of Antioch from thence he was preferred to be Patriarch of Constantinople and there he was a sore vexer of the Arians Novatians and Macedonian hereticks and so eager therein that he incensed the Emperour against them using this proud speech O Imperator da mihi Soc. l. 7. c. 29. terram purgatam hâ—reâ—icis ego tibi eoelum vetribuam i. If the Emperour would purge his Empire of hereticks he would assure him of Heaven He was a man very cloquent and so proud thereof that he disdained to reade the ancient Writers and so being ignorant of Catholick Doctrine he fell into this Heresie of dividing or separating the two Natures of Christ and particularly teaching that the Virgin Mary ought not to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Parent or Mother of Evag. l. 1. c. 3â— God and because some of his sect would have her called onely ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mother of a man Nestorius desiring to go in a middle way would have her called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the Mother of Christ but at no hand the Mother of God so his error was in this that he divided and rent and severed the two natures of Christ that which his crucifiers were not permitted to do to his very garments in effect as Vincentius noteth Nestorius duos vult esse Filios Dei duos Christos Vincent Lirin c. 17. n. 53. unum Deum alterum hominem i. Nestorius would have fancied two Sons of God and two Christs whereof one should be God and the other a man and so by denying the unity of his Person he indeed made a quaternity of Persons instead of a Trinitie against the sentence of
Christ was fore ordained before the foundation of the World 1 Pet. 1. 19. 20. But I ask how could the blood of Christ with righteousnes and equitie be so ordained If Christ had not freely and voluntarile thus ingaged himself who could compel him therunto or did not he who is the wisdome of the Father fore see the bloody Passions which such an undertaker must undergoe or what claime could the Sons of men have to chaleng any interest in his actions or Passions but only by this covenant and ingagement and how could it be said Eph. 1. 4. God hath Chosen us in him before the foundation of the World And how can in be said 2 Tim. 1. 9. God hath saved us and called us according to his purpose and grace which was given us in Christ Iesus before the world began Unles man be considered and looked upon in Christ through this Covenant because therby the Son of God did ingage and oblige himself to the Father in man's behalf to performe the whole will of God which should be required of man for therfore is the Son called the Angel or messenger of the covenant Mal. 3. 1. Because he was the Mediator sent interested and imploied both in the undertaking and in the performance of that secret Covenant of whom it is also written Psal 40. 7. In the volume of thy booke it is written of me that I should performe thy will or that I delight to doe thy will Thus because Christ had undertaken for us and therfore was by his promise to performe the will of God for us hence it is that all our salvation is in and by and through him and all the promises of God to man are in him and for this reason it is said Tit. 1. 2. That God promised Eternal life before the world began But to whom could it be promised before any Creature was made except only to the Son of God and why to him but because he only had ingaged himself in this Eternall Covenant and becauâ—e our transgressions were fore seen that they would deserve death and that our suertie in the payment of our debt must needs suffer death therfore this our suertie is called Rev. 13. 8. The Lambe slaine from the foundation of the world see Iohn 17. 5. CHAP. IX The Covenant between God and Man the Legall and Evangelicall Covenant are but one the reasons why Christ was Circumcised and Baptized BY what hath bin said it appeareth that the Son of God was indeed secretly ingaged to the Father for mankind before the world was made and so secretly that it is said Col. 1. 26. That it had bin hâ—d from ages and generaâ—ions But how shall it appear that this Sonne of God ingaged himself to Man Where shall we find his word and promise to be an undertaker and surety for us so that we may faithfully and boldly lay hold on and chalenge his promise I answer that after the Creation God the Son entered into the same Covenant wirh Man that he had ingaged himself in to the Father before the Creation and by this renuing the same Covenant he bound Mankind to himself as himself had bin bound before to the Father and that divers and sundry times For first the words of the Covenant between God and the Son and Mankind before the fall were these Gen. 2. 17. Of the Tree of Knowledge of good and evill thou shalt not eat of it for in the day thou eatest thou shall surely die In this Covenant on Gods part life is promised implicitely and on mans part obedience is reftipulated or covenanted for to this condition Man had submitted and given consent as appeareth Gen. 3. 3. So that this was a perfect Covenant on both sides the Tree of Knowledge standing as a visible figne for mans obedience and the Tree of Life as a Sacramentall sign of Gods promise But after the fall of Man the same God did again more evidently and particularly ingage himself when he said of the seed of the woman Gen. 3. 15. It shall bruise the Serpents head In this promise the Incarnation of God in the seed of the woman was meant and that therein he should take upon him the curse and death formetly denounced by offering himself a sacrifice for sin the outward signs of this Covenant were the sacrifices wherewith the Patriarks did signifie and nourish their faith in that promise 3. After this the same Covenant was again renued to Abraham more particularly Gen. 12. 3. In thee shall all Families of the earth be blessed c. and then came in the Sacrament of Circumcision 4 After this again the same Covenant was more largely given to and published by Moses in the Law Morall containing Mans duty and in the Law Ceremoniall declaring Gods promise of Redemption by the Figures Types signs and shadowes of Tabernacle Priest and sacrifices 5 After this again the same Covenant was more clearly delivered in the Gospel by the same Lord God and most graciously explained and the vail taken off from it for then it was shewed who was that seed of the woman and that seed of Abraham and that sacrifice Lamb of God which should take away the sins of the world and how man should be enabled to perform the Covenant and Law of his God namely in that Christ his surety should perform all in mans behalf with this condition onely required of man to believe in this Jesus his God and Saviour for so the Evangelicall Covenant declareth John 3. 16. God so loved the world that he gave his onely begotten Son that whosoever believed in him should not perish but have everlasting life And again Mark 16. 16. He that believeth and is baptized shall be sav'd but he that believeth not shall be damned This is the one and onely and everlasting Covenant of Grace there are not two Covenants but onely this one both before and since the world began Now if any man ask why there is mention of a new Covenant I answer it is called a new Covenant because the old Covenant is renued just as we say there is a new Moon when it is but the old Moon newly enlightned which is but Nova lunatio i. a new illumination Tert. cont Marc. l. 5. Id. cont Marc. l. 4. So the same Father said of Christ O Christum in novis veterem i. Christ in the New Testament is the same with Messiah in the Old Testament We may as well say that the Sun-rising is a new Sunne which being but one and rising dayly and diversly Catul. car 5. Virg. An. 1. is called Soles as if there were many Suns Soles occidere redire possunt Quid tantùm Oceano properent se tingere Soles Hiberni For the same Covenant which before was clouded with obscurity and with Types in the time of the Law shineth brightly in the time of the Gospel But why then do Divines call this Law-Covenant the Covenant of works whereas the
for us in Heaven and there shewing and offering himself for us As this P. 84. c. 5. v. 7. page 160. c. 9. v. 7. Commenter would have us believe and if he could what need was there that God the Sonne should undergoe such bitter and cruell torments and death also To this I answer that as things then stood God could not otherwise save us but by the Incarnation yea and the death of his Son because as is before shewed God hath limited and bound and confined himself by his own word his Law his Decree and Covenant for by his sentence and determinate judgement he had denounced death and a curse to our first Parents and in them to all their Posteritie Gen. 2. 17. In the day thou eatest thereof thou shalt surely die and Ezech. 18. 4. The soul that sinneth it shall die and Rom. 6. 23. The wages of sin is death and Deut. 27. 26. cursed be he that confirmeth not all the words of this Law to do them and Matt. 5. 19. Whosoever shall break one of the least of these Commandments shall be called the least in the kingdom of God and James 2. 10. Whosoever shall keep the whole Law and yet offend in one point he is guiltie of all We see that here is a curse and death denounced to all transgressors of the Law and this curse and death must needs fall upon Mankind because God is true and just and righteous But suppose the transgressours of the Law could escape the curse and death denounced yet how should they obtain life eternall seeing that is not obtained but by the perfect and exact performance of the Law of God which no mere man of all the sonnes of Adam hath or can perform For the Condition or Covenant for life is Levit. 18. 5. Keep my Statutes which if a man do he shall live in them so Ezech. 20. 11. Rom. 10. 5. Gal. 3. 12. and this is confirmed by Christ Matth 19 17. If thou will enter into life keep the Commandments These considerations being premised let us now move the question cannot God assoil men and give them eternall life at the request onely of Jesus Christ although Jesus had never suffered the pain and death of the Crosse I answer That God cannot absolve man from sinne without satisfaction to his Justice his Truth and Righteousness I may say God cannot do this as well as the Scripture saith Tit. 1. 2. God cannot lie And 1 Sam. 15. 19. The strength of Israel will not lie for as Saint Austin hath truly said Diabolus non fuit superandus potentia Dei Aug. de Trin. l. 13. c. 13. sed justitia i. as things then stood The devil was not to be conquered by the power onely but by the Justice of God And therefore before man can be redeemed and absolved the curse and death denounced must fall upon man for transgressing the Law 〈…〉 of his God and before man can enter into 〈…〉 Commandements of God must be perfectly 〈◊〉 by man Now if we can shew that the just sentence of God in the curse and death hath bin fully executed on man and that the Justice of God hath had its full course and if we can shew that the whole Law of God hath bin most exactly performed by man and all this by no other man but onely by the great Son of Mâ—â— Iesus Christ being God Incarnate and for this reason incarnate that he might as an undertaker and suretie for mankind both take upon him the curse and suffer death by obedience passive and also perform everâ— title of the Law by active obedience and this for us and in our stead and that our transgressions were imputed to him and his righteousness in performing the Law is imputed to us and that by vertue of the Covenant most justly and that mans redemption and salvation could not otherwise stand with the truth and righteous judgement of God For as Athanasius saith Verbum Atha Ser. 3. cont Arian 6. nunquam destinatum fuisset fieri homo nisi hominum necessitas requisisset i. the Son of God had never been ordained to be made Man if mans necessity had not so required All this being undeniable I trust the Christian Reader doth apprehend the reason why our true and onely God must needs have been incarnate for the working out of mans redemption Justification and salvation CHAP. XI That Christ was a person able and fitt to performe the law and to suffer for manking and that he did stand in the place and stead of all men VVEe have seen what Christ hath vndertaken for us But it must next be inquired whether Christ were a person able and fitly qualified to performe what he undertook viz. to take away the sins of the world and indeed Iesus Christ the Son of God perfect God perfect man was a person able and every wayfitly qualified for performance of the truth of God both in suffering the punishment and in performing the whole law of God in the behalf of man for as man is a Miâ—rocosme or an abridgment of the great world as Austin saith Omnis creatura in homine est i in man Aug. l. 83. quaest n. 87. Every creature is comprised So Christ is the Epitome of mankind and to be esteemed an Vniversal man in as much as â—â—rist the head and all his mystical members arâ— one mystical body as hath bin shewed before Christus universus est caput cum membris i the whole Idem ibidem quaest 69. Christ is himself the head and his Church the members for if the first Adam be esteemed as all mankind why should not the second Adam be so much rather accounted S. Austin saith of the first man Omnis homo Aug. Retract l. 1. c. 15. Abm. de Obitu Satyri n. 29. Pros resp ad Cap. Gall. c. 9. â—errenus est Adam i All men earthlie are one Adam â—nd of Christ S. Ambrose saith as much in Christo Summa universitatis est portio singulorum i Christ is the â—otal sum of all men and a portion of everie man and Prosper gives this true and excellent reason of it Nullus est hominum Cujus natura non erat suscepta in Christo i There is no man in the world whose nature Christ took not upon him and therfore the Scripture calleth Christ the last Adam as well as the first man is called the first Adam 1 Cor. 15. 45. And yet more expreslie it saith Gal. 3. 28. Yee are all One in Christ Iesus And so againe 1 Cor. 12. 12. And indeed wee are rather nearer of kindred and by a better tie to the Second then wee are to the first Adam not because Christ and wee are the Sons of men which cannot be said of Adam who was Terrae-Filius the Son of the earth and not the Son of man but Omnes nati ad primum renati ad secundum Pros sent 299. pertinent Wee derive ourworse carnal
Generation from Adam but our better and spiritual regeneration is derived from Christ and as there are no Sons of Men but such as are so from Adam so ther are no Sons of God but those that are so from Christ Now if it be demanded how Christ and wee can be accounted one and what it is which came from Christ and is in man that so he may be said to be in us and so that what he did or suffered should be really accounted as done or suffered by us for although wee know why Adam's sin is imputed to us viz. because wee are of the same Lump propagated carnallie from him but yet why Christs righteousnes oâ— his sufferings should be imputed to us seeing wee are not propagated from Christ nor ever were in his loines as wee were in Adams is now the question To which this is the arswer that as Christ received his flesh and blood from man so man hath received the divine Spirit from Christ and as the natural bodie of Christ is made of the same lump of Adam that our's is so man hath in him the self same spirit that is in Christ though he be in heaven and wee on earth by which spirit wee are called the Sons of God just as Christ by taking our flesh is called the Son of Man Nos homines vocamur filii dei quia filius dei Atha in decret Nic. Conc n. 13. nostrum gestavit corpus quia Spiritus filii in nobis est i Men are called the Son of God because the Sons of God took his bodie of man and put his owne Spirit into man and therfore Christ doth fitly sustaine an Universal person of mankind That the Spirit of Christ is given and put into man the Scriptures doe manifestlie declare First it appeareth evidently in the regenerate Man of sueh S. Paul speaketh when he prayeth Ephe. 3. 17. That Christ may dwell in their harts And how Christ may be sayd to dwell in Man Saint John sheweth 1 John 4. 13. Hereby we know that we dwell â—in him and â—e in us because he hath given us of his Spirit and hence it is that Saint Chrysostome saith Anima sancta est Tabernaculum Chrys ho 2. Antioch Christi id est The soul of an holy Man is Christs Tabernacle For indeed though Christ had not at all assumed flesh from Man yet because the same Spirit which is in Christ is also so put into and communicated to man it is sufficient to make Christ the head of the Saints his Members to be but one mysticall Body with him And this is intimated by Saint Paul when he saith Ephesians 4. 4. There is one body and one Spiriâ— which is as much as if he should say though the Saints on earth are many yet because all are endued with one and the same Spirit of Christ therefore all are but one body with Christ even as in man there are many parts and members yet because all parts have the same soul in them therefore all together are but one body Hence it is that Origen saith Omnes salvandi sunt Orig. in Eze. ho. 9. unum Corpus id est All those which shall be saved are but one body and Saint â—asill giveth this reason of their vnitie Quia unus est Deus si in singulis Bas Epist 141. sit omnes coadunat id est Because there is but one God if this one God be in all he doth thereby Tert. de Trin. n. 28 Christus est ecclesia De Paenit n. 16 unite all and this unitie is also expressed by these odd words in Tertullian Spi itus nos Christo confibulat id est It is the Spirit that doth button us or joyn us to Christ For this reason the Scripture saith Romans 12. 5. We being many are one body in Christ And again 1 Corinthians 6. 17. He that is joyned to the Lord is one Spirit And again Galathians 3. 28. Ye are all one in Christ Jesus yea such is our conjunction and union with Christ and his with us by reason that his Spirit is in us that Theodoret doubted not to say Si pati possit Theod. in Dâ—alog impatib n. 13. divina natura supervacanea fuisset corporis assumptio id est If the pure Godhead were of a nature passible so that it could have suffered for man God should not have needed to be Incarnate And Saint Augustine puts the case a little plainer and nearer thus Si Christus non assumpta carne à Virgine sed vera tamen apparens nos vera morte redimeret quis eum non potuisse audet dicere Suppose Christ had not taken his flesh from the Virgine and so not from Adam but yet had really taken a body upon him some other way and in that assumed body had really died to redeem man who dares say that he could not and no doubt such a suffering had been sufficient for our redemption if as I said before God had not otherwise determined and limited himself by his sentence of the curse and death upon the seed of Adam And thus we have seen how Christ and the Saints are united and become one body SECT II. More of the same That Jesus Christ was a Person every way fitly qualified to be Man's Redeemer both for that he was free from all sin Originall and Actuall although he took flesh from the loynes of Adam and also in regard of the infinite worth and excellencie of his Person THe qualities required to a redeeming high Priest are set down Heb. 7. 26. For such an high Priest became us who is holy harmless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled seperate from sinners For if Christ were not absolutely without sin in his own Person he could not be a fit sacrifice for our sins the Lamb of God must be answerable to the paschall Lamb his Type A Lambe without blemish and so the Scripture describeth Christ 1 Pet. 1. 19. as a Lambe without blemish or spot and that he knew no sin that he did no sin and that in him 1 John 3. 5. is no sin As for any actuall sinne there will be no question among Christians but the difficulty is in shewing Christ to be without Origâ—â—â—l◠〈◊〉 because he was in the loins of Adam when he fell and is the Son of David of Abraham and of Adam and the Church hath ever acknowledged that the whole lump of Adam is a Prosper Resp ad Genu. Massa corruptionis as Prosper saith and b Aug. Epist 105 157. De Civit. l. 15. c. 1. alibi Massa damnationis Vâ—nculnm damnationis Apostatica radâ—x Massa originaliter tota damnata as S. Austin often confesseth in all these words and many more id est a corrupt lump a lump of damnation an Apostate root totally condemned from the the very Originall The Apostle also seemeth to lay this to the charge of Christ 2 Cor. 5. 21. He hath made him to
whence either Levi or Châ—â—st had their humane souls and so it was to St. Austine himself as I have shewed before The surer answer therefore is this that it being granted that the humane nature of Châ—ist was every way in the loins of Abraham as well as Levi was yet this grand difference is between them That Christs Divine nature or eternall Godhead was not derived from Abrahams loins Although as Christ was in the form of a servant so he came from Abraham and so he paid tithes in Abraham to his type Mâ—lchisedech just as he paid tribute to Caesar or to the Temple because he was a man and a subject to Caesar as S. Ambrose truely saith Christus est servus quatenus incarnatus i. Ambr. in Epist con Aquil. n. 49. When Christ is called a Subject or Servant it is understood of his Incarnation But as he was in the form of God he neither came from Abraham nor was tithed in him nor owed any tribute to Caesar or the Temple Of this nature it is said John 8. 58 Before Abraham was I am Yet in respect of his humane nature I may truly say that Christ before his birth in the loins of Abraham paid tithes to Melchisedech which is all one as to say Christ paid to Christ Christus homo Christo Deo i. The Man Christ to Christ our God This Scripture thus expounded doth clearly set forth the Incarnation of God in the Person of Jesus Christ who for his assumed flesh is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas de Spir. sanct c. 5. by St. Basil i. flesh-bearing God and in Greg. Nazian and Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Incarnate Thus was he every way as hath been shewed a Person fitted to stand in steed of mankind as an undertaker and surety for performance of the Bond Law and Covenant which was laid upon us Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David Laus Deo FINIS THE FOURTH BOOK Of the Vnpardonable SINNE OR The sinne against the Holy Ghost wherein this question is discussed Whether the sinne against the Holy Ghost be absolutely unpardonable Together with a plain Exposition of those places in Scripture which concern that sin viz. wherein the question of Anabaptisme is clearly discussed Matth. 12. 31. Heb. 6. 4. Heb. 10. 26. Epist 1 John 5. 16. Qui legit haec ubi certus est paritêr pergat mecum ubi haesitat quaerat mecum ubi errorem suum cognoscit redeat ad me Aug. de Trinit l. 1. c. 3. LONDON Printed for Humphrey Moseley and are to be sold at his Shop at the Princes Armes in St. Paul's Church-yard 1655. THE PREFACE IN my second Book I propounded two questions to be discussed First what sin that 1. is which three of the Evangelists call the sinne against the Holy Ghost and to me it appeared to be the blasphemous denying the Godhead of Jesus Christ For albeit some other sin may be so called yet that this also is that sinne there meant I nothing doubt Secondly Why the denying the Godhead 2. of Christ is said especially to be unpardonable and to me it seemed that the reason is because he that so sinneth doth thereby renounce the sole and onely means of redemption and pardon for Jesus Christ by vertue of his Godhead inseparably united with his Manhood is the onely All-sufficient Expiatory Sacrifice for sinne There is yet a third Question to be discoursed 3. which is very needfull to be rightly understood lest the former Doctrines should lead such men into desperation who have fallen into this sinne and for the comfort of those particularly who have been misled into this most dangerous blasphemy by reading This new Commentary on the Hebrewes I do thus state this third Question Of THE UNPARDONABLE SINNE CHAP. I. Whether those who have once fallen into the blasphemy 3. Question of denying the Godhead of Jesus Christ are absolutely unpardonable and left without all hope of assoilment or remedie and forgiveness so that they must be certainly and eternally damned THe reason which moved me to attempt this question is because I find in many Writers that the sin against the Holy Ghost is discoursed as being absolutely unpardonable and their perswasion thereof is grounded on the words of Christ which seem to be so peremptory and absolute as if they could not admit any limitation or exception or more favourable Exposition For it is said Matth. 12. 31 32. It shall not be forgiven unto mâ—n neither in this 〈◊〉 nor in the world to come and Mar. 3. 29. He hath never forgivenesse but is in danger of eternall damnation And in St. Luke it is said He that denieth me before men shall be denied before the Angels of God unto him that blesphemeth against the Holy Ghost it shall no be forgive Of this sin or blasphemie against the Holy Ghost our later Expositors understand that saying Heb â— 4. It is impossible for those who were once enlightned if they fal away to renew them again unto 〈◊〉 So do they expound that place also Heb 10. 26. If we sin wilfully after we have received the knowledge of the Truth there remaineth no more sacrifice for sin but a certain 〈◊〉 looking for of judgement And that which to some men seemeth to prove the absolute unpardonableness of this sin and to put it out of all doubt is that saying 1 John 5. 16. There is a sin unto death I do not say â—◠〈◊〉 for it For if he that once sinneth this sin be not all to be prayed for it will be a great inducement to perswade us that it is altogether unpardonable There is yet another reason alledged by Expositors why this sin is absolutely unpardonable and that is because as they say this blasphemy being one committed it is ever after accompanied with finall 〈◊〉 according to that saying before alledged out of Heb. 6. 6. If this prove true then such blasphemers must certainly perish according to our Saviours words in another case Luke 13. 3. Except ye repent ye shall all likewise perish and so this sinne may fitly be called a sinne unto death But yet to say any sin is so great that in any case it cannot be pardoned will be most harsh and derogatory to the infinite mercy of God in Christ for the sacrifice for sin the Lamb of God is of infinite value and an all-sufficient sacrifice but no sins of the sons of men are infinite either in measure or number but onely in respect of the Object that is God a most mercifull God against whom they are committed Pecca a numerari possunt sed misericordia Dâ—â— nulla mensura comprehendi potest i. Our sins are not numberless but the mercy Basil in Ascet Reg. n. 31. of God is immense and infinite and the Scripture tells us Rom
that sin shall never be forgiven for if this sin cannot at all be remitted by repentance in this life why was the Church so offended with Novatus for not admitting penitents to his Atha ib. pag. 624. Communion who in time of persecution for fear had denied Christ and yet if there be a possibility of remission after this life why is Origen so condemned for affirming that the punishment of the damned shall have an end Again he saith 〈◊〉 those who were ignorant of the Godhead of Jesus and so did not believe or confesse it shall not be pardoned what will become of his own Disciples Ausim dicere ne ipsos bâ—atos Discipulos Atha ibid pa. 265. perfectam sententiam de ejus Divinitate habiusse antequam Spiritus sanctus in die Penticostes eos visitasset i I dare bouldly affirm that the blessed Disciples of Christ had not a perfect opinion of their Lords Godhead untill the holy Spirit descended on them at the Feast of Penticost for we read Math. 28. 17. that after his resurrection some worshiped him but some doubted Heathens Turks Jewes and Arrians do unto this day blaspheme the whole Trinity and therefore do certainly blaspheme the Holy Spirit yet if any of these should be converted to the true faith and with a penitent confession and with teares should come to the Christian Church renouncing their blasphemies and desire admission thereinto and to be instructed and then baptized what Christian would be so hard-hearted as to deny them St. Austin goeth yet further Aug. in Exposit Epist ad Rom. n. 96. Si ex eo numero hominum quibus Dominus crimen peccati in Spiritum Sanctum objecit veniret ad ecclesiam ad fidem Christi paenitens salutem cum lacrimes posâ—ens quaero utrum quisquam tanto errore esset ut neget ad baptismum admitti aut frustra admissum esse contendat i If any one of those very Pharisees unto whom particularly Cbrist objected this sin against the Holy Ghost had been converted to the Christian faith and with repentance and tears had desired that saving doctrine I demand whether any one would be so ignorantly nice as to deny him leave to be baptized or to affirm that if he were baptized it would not profit him Certainly if Julian or Arrius who by divines are said to have sinned this sin had so offered themselves to the primitive Church in their times they had not been refused for we know that Novatus and his sect were therefore condemned by the Orthodox because they refused to admit such as had denied Christ as is said before The conclusion and resolution of this question by Aug. Epist 50. n. 31. St. Austin is this that this sin is unpardonable only in this case viz. If such a sinner continue in duritia cordis usque ad finem vitae hujus and again Aug. Enchirid cap. 83. n. 58. Si in hac obstinatione mentis diem extremum clandit i If such a blasphemer continue and persevere in this hardnesse of heart and obstinacy all his life time and in it depart this life then will there be no hope of forgivnesse And for this reason onely this grand sin Vid. infra may be called in the Apostles words 1. John 5. 16. A sin unto death Not because it doth alwaies necessarily bring to that sinner eternall death but because it Aug. Epist 50. â— 31. will do so if that sinner live and die in this sin obstinately and impenitently of which saying I shall more largly speak here after in its due place of this sin when it doth necessarily bring the sinner to eternal damnation the same Saint Austin saith very truly as I conceive Non probatur ab aliquo commissum nisi cum de corpore exierit i none can be properly said to have committed the sin unto death untill the sinner be actually dead because if he repent before his death then the sin canot be said to be unto death Finallie neither this sin or any other Apostasie except it be final is so absolutely unpardonable but that forgivenes may be obtained through Christ if the sinner seeke pardon with true repentance But whether any repentance may be had by such who have once fallen into this grand sin is the next thing to be enquired CHAP. IV. An exposition of Hebr. 6. 4. that the word Inlightned signifieth baptisme Anabaptisme is inhibited as both unprofitable and also sinful BEcause no sin how great soever can be said to be absolutely unpardonable if the sinner wil truly repent him of it and that there is no case or condition in this life wherin sinfull man should despair and cast of all hope of pardon therefore divers * Calvin l. 3. 3. 24. Instit Polan p. 339. Buc. p. 155. divines tell us that the reason why it is said of this sin that it shall never be forgiven is because when it is once committed it is ever after accompanied with final impenitentie and that by the just judgment of God such apostates are punished with final and Eternal blindnes and that they cannot possiblie repent and for this doctrine they alleage the saying of S. Paul Heb. 6. 4. It is impossible for those who were once enlightned if they fall away to renue them to repentance Whether this be the true meaning of those words or not it will better appeare if we diligentlie by way of exposition examine them together with the context both before after Which I will not presume to undertake or performe by mine owne single judgment but will call in the assistance of former expositions by the auncient Fathers upon that place where we read as followeth For it is impossible for those who were once enlightned and have tasted of the heavenly gift c. If they fall away to Renue them againe to repentance The Apostle having in the former verses told those Hebrâ—ws that they should not expect that he would new lay the foundations of Christian religion which had bin done to them before wherof one was 〈◊〉 and its Doctrine for if they must be alwaies nâ—w rounded in Christian religion as oft as they fall into â—in then should they be as often baptized that if they fell a second and third time they should as often be baptized and therby reâ—â—ored to their former estate by so many several baptismes This is the eâ—position of Theophilact Si iterum eâ—â— in primordiis religionis instiâ—ueret Theoph. in locum ruâ—sus baptizaret poâ—iquâ—m denuò â—apsi essent baptizaret aâ—que â—teâ—um per â—ujusmodiâ— iterationem essent multi baptismi verum hoâ—â—bsurdum non oportet iterari baptismum i If the Apostle must new lay the foundations of religion in his disciples as oft as they fall into sin then must he new baptize them and if they fall againe he must baptize them againe and againe but â—f so then there would be many Baptismes which were absurd for Baptisme may
the world Clemens Alex. and Naz. Observe that the very Clem. Alex. Paed. l 1. Naz. Orat. 40. heathens called a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i light onlie because he was indued with the light of a reasonable soule much more may those be said to be Inlightned who are indued with the Spirit of Illumination from God Ephe. 5. 8. Ye were darknes but now are light in the Lord and. 1 Joh. 1. 5. God is light for the baptismal regenerating Spirit is the Spirit of God Eusebius noteth in the life of Constantine the Great Post baptismum sibi visus est luce Euseb de vita Con. l. 4. n. 45. plenus quasi numine siderari i Assoone as he was Baptized he seemed to himself to be full of light as if he had bin assisted by some heavenlie power people had such a conceit of Baptismal illumination that Nazianzen reporteth of his reverend Father that as he Naz. Orat. 19. came out of the Baptismal font to them a visible light seemed to shine round about him But I proceed CHAP. V. That the word renuing doth in this place signifie baptisme those that fall after baptisme have yet left to them a second remedy and that is repentance VVE have seen that those that fall into sin after baptism must not expect a release or remedy for their sins by any second or new baptisme the words which follow as some do dangerously understand them at the first veiw seem to exclude such sinners from the second remedy of repentance which is surely an erronious conceit as will appear presently If they fall away it is impossible to Renew them again unto repentance the plain meaning of these words is That those which fall into their old unregenerate and carnal course of living after they have once been renewed by baptism must not expect to be restored to their regenerate and former integrity innocency and cleanesse and freedom from the guilt of their sins by another new baptisme for a second baptisme cannot acquit them of their sins so as their first baptisme did repentance which signifieth amendment of life is not obtained by a second renovation by baptism for that cannot â—enue them so as to make them appear clean and puâ—ged from their sins in the sight of God water once washed in is accounted foul afterwards the Philosopher could say of a fowle Bath Qui hic lavant ubi lavantur St. Ambrose said of Pilates washing in vita Diog. apud Laert. Ambr. non diluit sed in quinavit in psa 61 they that wash in foul water had need to wash again a second baptism is so foul that it addeth a new pollution as will appâ—ar hereafter Indeed God by one baptism wherewith his Regenerating Spirit doth concur doth renew men unto repentance or amendment and newnesse of life but if afterwards we fall away by polluting our selves with new sins let us not so flatter our selves as to imagine that we can be restored and renewed by a second baptismal renovation for no such renewing is to be expected There are two remedies prescribed by God for assoilment from our sins the first is Baptism Act. 22 16 Arise and be baptized and wash away thy sins The second remedy is Repentance Act. 3. 19. Repent ye therefore and be converted that your sins may be bloâ—ted out To renew them to repentance If the Apostle meant that it were impossible for those that fall after baptism to repent it may be wondred why he did not say It is impossible to repent and why he should use two words Renâ—w Repentance for repentance it self is a renewing Renewing is a generall word may be distributed into two sorts First there is a renewing Sacramental and baptismal when a man is baptized or illuminated and thereby initiated to a new state and way of living according to new rules of life Secondly there is a renuing Moral when a man once illuminated or baptized having falne into greivous sins yet by grace given changeth his wicked course of sinning to a careful and conscionable new way of living according to direction of the Gospell Hence I collect that the meaning of these words is That he that hath once been renued by baptismall illumination to repentance or amendment of life if such a man fall he cannot the second time be renued by a second baptismal renuing a second baptisme will not acquit him of his sins but yet he is not excluded from a morall renuing by leaving his sinning which is called repentance briefly though he may be renued yet it may not be by a new baptism though he may repent yet his repentance is not to be wrought by a second baptism For the right understanding of this exposition I here lay down to the Readers view these few plain propositions First a man that after baptisme falls into sin though ever so great yet by the Grace of God may repent and be recovered Secondly a man baptized that is falne in his old carnal living may be renued and possibly may become a new man and a new creature for a sinner after baptism may he renued because he may repent Thirdly the reader may take notice that in this place the words Illuminated and Renue are of the same signification So that the meaning is that he that is once by baptism illuminated cannot again by baptism be illuminated and he that is once by baptism Renued cannot again by baptism be renued to repentance Fourthly a man may once be enlightned and baptized and thereby renued to amendment of life and repentance and freedom or acquitment from his sins past and this by the Spirit of God in the laver of regeneration and by the vertue of Christs death But after this one renuing by baptisme he cannot again be renued to resipiscence newnesse of life and acquitment from his sin by a new baptism To renue them Al though a sinner cannot be renued more then once by the Sacramental renovation of baptism yet there is another way left open for renuing and that is penitentiall renovation and acquiring new Spirituall Graces and this way is and ought to be frequently iterated as it is said 2. Cor. 4. 16. The inward man is renued day by day and to this we are exhorted Ephe. 4. 23. Be renued in the spirit of your mind that is by excluding our sins and by acquiring new and higher graces So that when our Apostle saith It is impossible to renue them he cannot possibly mean that renuing is absolutely impossible but onely that renuing by a new or second baptisme is indeed impossible When St. Peter desired John 13. 9. That not onely his feet but his head also might be washed he had this answer He that is washed needeth not save to wash his Aug. de fide ad Pet. Diac. c. 36. n. 74. feet which place is by Saint Austin urged again rebaptization Baptisma semel dandum est non iterandum Baptisme
must be given but once and cannot be repeated Indeed daily sinning hath need of daily purging by humiliation confession repentance prayer and continuall labour in quitting our selves from the over-ruling of sin there is that corruption in us that requireth daily spiritual physick to expell it or rather a daily dying unto sin more and more as we are exhorted Eph. 4. 22. and Colos. 3. 5. To put off the old man and to mortifie our earthly members but yet not by a new baptism for there is but one baptisme and that cannot be iterated Because it is said that this one and only baptism is Prosp Resp ad Capit. Gallo n. 28 26. cap. 2. for the taking away of sin and that not only actuall sin but Original also It would be inquired whether we may truly affirm that a man that hath been baptized with all the efficacies of true Christian Baptisme is void of original sin Prospeâ— saith very home Baptismo delentu peccata originalia in â—is qui non sunt predâ—stinati ad vitam i That by baptisme the sins even of such who are not predestinated to life are blotted out and yet we find St. Paul complaining Rom. 7. 23. I see a Law in my members warring against the law of my mind Captivating me to the law of sin which surely he meant of original Corruption To this the answer is that by baptism and baptismal grace all sins past whether original or actual are remitted so as our Divines say Quoad reatum seâ— imputâ—tionem i we shall not be charged with them in judgment they shall not be imputed to us they are forgiven but yet they still ramain in us they are not extinguished or extirpated our nature still remaineth corrupt and the soure leaven of sin yet worketh the Serpent continueth in our bosom though the sting be taken out so that it shall not sting us to death and this truth doâ—h evidently appear by the effects of our originall corruption producing daily actual sins both in Parents and their children as the same father observeth Circumcisus gignit Prosp Sentent 298. n. 37. prâ—putium sic baptizatus trajicit peccatum originale in prolem i as he that was circumcised begat an uncircumeised son so he that is baptized propagateth originall sin to his child which could not be if originall sin did not still remain in the baptized but I return to my purpose I am next to shew that the ancient Expositors delivered the same exposition which I have done St. Ambrose upon those words To â—enue to repentance saith Quid ergo exclusa est paenitentia absit sed renovatio per Ambr. in loc sacri baptismatis lavacrum secunda vice fieri non potest i shall we say that the Apostle here quite excludeth repentance No but he only denieth it to be possible by a second baptism So doth Theodoret expound the same words Apostolus non probibet meâ—icamentum paenitentiae Theod. in loc sed Divini baptismi definitionem doceâ— i the Apostle doth not deny the second remedy of repentance only he sâ—eweth that we are confined and limitted to one only baptism and Theophilact upon the same place saith Non si segniter vivamus aut ex fide excidamus Theoph. in loc rebaptizari nobis dabiâ—ur non oâ—orâ—et iterare baptismum sed in priore persever are i If after baptisme we live carelessely or fall from the faith no second baptism can be given but we must hold us to our first and Anselm in loc to one baptisme St. Anselâ— upon this very place reads the words verse 2. not as we now do conjunctively Doctrine of baptismes but severally of baptismes of doctrines which Erasmus approveth of and he thus expounds it Nâ—c rursum jacentes sundamentum baptismatum ut quaeratis itâ—rum baptismali undâ lavari i not laying again the foundation of baptâ—smes so as to defire a second baptism Lastly Epiphanius describing the Novaâ—ian heresie who urged this place against receiving those into the Church upon repentance who had faln after baptisme tells us that the meaning of the words impossible to be renued to repentance is Nemo 1. Epiph. haer 59. potest secundum lavacrum accipere i No man may be twice baptized which he illustrateth by this example As she that hath once parted with here Virginity can never corporally recover it again but yet she may attain unto the grace of continency so they that fall after baptism can never be again baptized but yet they are not excluded from a second grace even the medicine of repentance and this exposition is also asserted by Eusibius Emiss occasionally touching this Scripture Post baptismum sola paenitentia sanat non iterum per baptisma Euseb n. 24. sanari possunt i after baptisme there is no salve for sin but only repentance for men can not be healed by any new Baptisme now I proceed to the next words wherby a reason is given why second Baptismes cannot be admitted CHAP. VI. How a Second Baptism is said to be a new crucifying of Christ that it is ignominious to the all sufficient sacrifice of Christ and that it not only doth no good to a sinner but much harme by aggravating his sins as raine maketh weedes to increase SEeing they crucifie to themselves tee Son of God afresh 1. Reason They that will be a second time Baptized in expectation of remissions of sins committed after their former Baptisme doe in a manner crucifie Christ a second time not as if Christ could be actually and reallie re Crucified but yet such re Baptized ones doe it to themselves that is by their meane and base estimation of that one allsufficient and only sacrifice for sin For as Christ died but once for sin because his once 〈◊〉 dying is a plentifull and sufficient expiation for all our sins through our whole life and ought to be accounted a continual sacrifice and because we are but once to be admitted to the benefit of his one death by one only Baptisme answering to his once dying of which it is said Rom. 6. 3. So many of us as were Baptized Pareus in loc into Christ were Baptized into his death That is admitted to the benefit of his death as is confessed by Pâ—râ—s Therfore whosoever shall be a second time baptized for remission and expiation of his sins doth therby shew that in his false apprehension and misbelief Christs once dying which was once applyed to him by one Baptisme is not by him accounted sufficient to satisfie for his former sins committed before Baptisme and his later sins after Baptisme and therfore he will be againe Baptized and therby a second time admitted to the benefit of Christs death and therby applying a second crucifying of Christ to himself as if that one former application were nullified or insufficient for as there is but one death of Christ so there is but one Baptisme by which that one death
is applied to a Man S. Basil saith Baptismus est similitudo Basil de Bapt. lib. 1. n. 18. Crucis mortis sepulturae râ—surrectionis i Baptisme is the similitude or representarion of the Crosse death burial and resurrection of Christ He that will have two Baptismes doth implie a similitude of two deaths Christ died but once and wee in our Baptisme dyed with him Christ dieth no more nor we by Baptisme can dye any more with him Theophilact so expoundeth Theoph. in loc these words He that will be twide Baptized doth therby make a representation of two Deaths and two Crucifyings of Christ And put him to an open shame Because it is ignominious and a great undervaluing of that one most precious and alsufficient Sacrifice of Christ to Imagine that his once dying is not Satisfactorie to the Justice of God for all our sins both before and after Baptisme Therfore it must needs follow that it is also Ignominious to his said death for any Man to represent or apply two deaths of Christ to himself by two Baptismes for as his once dying is a sufficient redemption so one application of it to our selves by one Baptisme is a sufficient application If therfore by sin we fall away from the benefit of Christs death by suffering sin to live and raigne in us having once died unto sin Sacramentally by Baptisme we must returne to the benefit therof by repentance and mortification of sin and not by a new or second Baptisme For the earth which drinketh in the raine c. vers 7. 8. Here is a second reason alleaged against re Baptization 2. Reason taken from the similitude of the earth with Man for the earth which hath bin watered by raine from Heaven and dressed by the husbandman if it bring forth good fruite answerable to its watering and dressing it is a signe that the blessing from God still continueth on it Even that blessing wherwith it was at the Creation blessed when it was said Gen. 1. 11. Let the earth bring forth grasse and the fruit tree But if after this watering and dressing it beareth only weeds thorns and briers then a new watering will not help it but make it worse by giving a new and fresh aliment whereby those Weeds and Thorns will be increased and grow stronger watering is not a meanes to kill them or to extripate them So that Christian whose soule hath been watered with Baptismall Grace and dressed with holy doctrines of repentance and faith toward God and hath been instructed in the certainty of the resurrection and of Judgment eternall and yet for all this bringeth no fruites of Righteousnesse and Holinesse but contratily aboundeth luxuriantly in all manner of carnall vâ—ces let him not think that these weeds and thorns of his soul can be mortified or killed by a second baptismall watering Which if it should be applyed would rather accumulate higher and increase his sins then diminish them even as rain doth weeds because such a second Baptism will be accounted â—s a second crucifying the Son of God and shaming him by undervaluing his own most precious death so as it is before said and as the Earth being cursed Bâ—ingâ—th forth thorns and thistâ—â—s Gâ—n 3. 18. So that baptized Ambro. in loc One who bringeth forth no better fruit is nigh unto cursing and like unto Thornes his end is to be burnt He saith but nigh unto Cursing not yet altogether accuâ—sed and whose end is to be burnt yet not presently thrown into the fire for as St. Ambrose expounds it Combustio non crit nisi quis in finâ—m permaneâ—t in peccatis suis In this exposition of this Scripture all this while the reader doth not find any imposibility of repencance of renuing or of remission and pardon of the grand blasphemy the impossibility here mentioned â—s only an impossibility of renovation and repâ—ntance by a second baptism If this exposition be admitted it will quit us of a great deal of trouble which some Expositors have occasioned and thereby much perplexed many mens mindes How well or ill other writers of late have expounded this place I take not upon me to censure nor am I so wedded to this as to propose it Magisterially but with submission to my Superiors this may be true though others are not false for the Character which St. Austin setteth on the Mosaicall Scriptures and Aug. confes lib. 12. c. 31. 32. their Expositors may serve for all other Scriptures Cum alius dixâ—rit hoc sensit Moses quod ego et alius dicit imò illud quod ego cur non utrumque dixero sensisse id ibid. utrumque verum est and again he saith Moses sensit quicquid veri hic potuimus invenire et quicquid nondum possumus invenire whatsoever truth may probably be gathered out of a Scripture agreable with the faith and profitable may with humility be submitted unto as if it were the true meaning of that most wise Spirit by whom it was inspired who hath so composed the Scriptures in such a temper as may be sutable to the various senses of men although some see more in them then others have discerned my humble prayer shall be with him Domine nec fallar in Scripturis nec fallam ex eis i Aug. confes l. 11. cap. 2. The Lord grant that I may neither be deceived in the meaning of Scriptures nor by Scriptures deceive others CHAP. VII A review of those words Heb 6. 4. and some doubts cleared â—concerning the former Exposition what moved the Apostle to handle the Doctrine of Baptism and so strictly to forbid Anabaptisme in this Epistle to the Hebrews THe summe of the former Exposition is That if a man fall from baptismall Grace he must nor expect a restoring thereunto by a Second baptisme this place being the chief in Scripture by which Anabaptism or Rebaptization is expresly inhibited though something obscurely It would now be inquired whether this Word Inlightned in this place may not signifie those that are instructed or chatechised onely and not those that are baptised and this because some think that instruction in the Christian doctrine is here principally meant for that the custome of the Church was that in Adulto baptism which was the baptizing of people when they were in yeares of discretion catechising ever went before baptism To this I answer that in the Ancient Church language it cannot appear to me that any were called Illumâ—nati i the Inlightned before they were actually baptized although they were ever so exactly instructed and known to be very learned in Christian Doctrine for we find that many were chosen and compelled to be Bishops before they were baptized as Eusâ—bius Naz. orat 19. 20. Soz. l. 7. c 8. Ruffin hist l 2. c. 11. Soz lib. lâ—b 6. c. 〈◊〉 Bishop of Caesaria in Caâ—padocia who was the Predecessor of St. Basil and after him Nectarâ—us was chosen Bishop of Constantinople by Theoâ—osius
to Offer or that their white baptismal garment was not made or that they had not sufficient provision to entertaine the baptizers or that they would stay till the Bishop or the Metropolitan came that he might baptize them these were but excuses Naz. Orat. 40. the true cause was as is shewed by Naz. They would not forsake their lusts They feared to ingage them selves to live a strickt Christian life which reason was Tert. deBaptism c. 18. long before intimated by Tertullian when he said Qui intelligunt pondus baptismi magis timebunt consecutionem quam dilationâ—m i They that understand the weight of baptisme will more feare to take it upon them then to delay it for in those dayes conscionable men upon their baptisme resolved to live a strickt and austere life being perswaded that sins after baptisme were far more ponderous and displeasing to God then sins before baptisme and that baptisme was an easier remedie for former sins then repentance or pennance was for later sins as Nazianzen also urgeth in his baptismal Naz. Orat. 40. Oration to deter those from sinning who were then to be baptized Post baptismum peccare grave est coâ—rectio per penitentiam est baptismo molestior quantam vim lacrymarum impendemus ut cum baptismo exaequari possit It is a heavie thing to sin after baptisme renuing by repentance is a greater molestation then by baptisme O what an abundance of tears must fall from us before our repentanced can aequalize the water of baptisme Now what necessitie was there that men should so put off and procrastinate their baptismes until old age and their death bed that then they might be acquitted of all their sins and go out of the world cleane and pure but that the Church did by our Apostles words in this place and others understand an Impossibilitie of any new or Second baptisme The Exclâ—siastical Historie in detestation of Re baptization Socrat. l. 7. c. 17. reporteth a memorable storie of a bergerlie vagaband Iew a notorious hypocrite who went to several congregations and sects of Christians counterfitted himself to be converted to Christianitie learned to answeare such Catechistical questions as were required of them that petitioned for baptisme and had bin baptized in the Church of Catholicks at Constantinople and had got much monie which charitable people had bestowed on him in pittie of his povertie and congratulation at his baptisme after this he went to another congregation in the same citie of the Novatiau sect and there presented himself with the like hypocrisie as one newlie converted and petitioned the bishop that he might be baptized concealing his former baptisme Paulus the Bâ—shop commanded that preparation should be made for baptizing this Jew so the font was filled with water and a white baptismal garment was bought for him and when Paulus had proceeded so far in the baptismal office that he was come to the time of dipping him looking into the font he perceived that there was no water in it then he commanded the font to be replenished supposing that the former water was sunck into the bottome hole for want of care in stopping that sinck and caused the sinck and all cranies to be carefully stopp't and so proceeded to dipping but loe the Second time the wather was vanished wherupon Paulus was much amazed and looking upon the Iew with indignation said O homo aut veâ—eâ—ator es aut baptismum accepisti Soc. l. 7. c. 17. i O man either thou art a counterfit or els thou hast bin baptized before hereupon One of the standers by wistly viewing the Jewe declared that he had indeed bin before baptized by Bishop Aâ—ticus who was the successor of Chrysostome this busines happened in the time of Theodosius the yonger Not long after another strang paslage happened in the same citie of Constantinople which was taken as a Nic. l. 16. c. 35. signification of the nullitie of such pseudo baptisme as was ministred by those hereticks who denied the Godhead of Christ For when one Barbas was to be baptized by an Arâ—an Bishop named Deuterius this Arian changed the baptismal words prescribed by Christ and said Baptizaâ—ur Barbas in nomen Patris per filium in Spiâ—itu i Barbas is Baptized in the name of the Father By the Son in the Spirit At these words the font-water presentlie vanished out of sight and Barbas was amazed and fled unbaptized This I trust is sufficient for the clear exposition of that hard place which principallie was intended to assert the unitie of Christian baptisme and not the Impossibilitie of repentance The sum of what hath bin said in this exposition is comprized in the 4 Conclusion following First that the Impossibilitie there mentioned is not to be understood of an Impossibilitie of repentance nor of an Impossibilitie of renuing but onlie of an impossibilitie of being renued by a new or Second baptisme Secondly That baptisme having bin once administred in that form which is prescribed by Christ no Second baptisme may be ministred to the parties so baptized upon any pretence either of non age in the baptized or unworthines and unfitnes in the baptizer Thirdly that such baptismes or rather dippings which are ministred by those hereticks who denie the Trinitie and therfore doe not dâ—p in that baptismal form which is prescribed by Christ are utterlie void and null Fourthly That baptisme rightlie administred to those who have bin heretically dipped before is not to be called a re-baptization but a baptisme By all that hitherto hath bin objected It cannot appear That the blasphemie against the Spirit what soever is meant by that sin is absolutely unpardonable but still there is one remedie left wherby the sinner may find help and that is repentance CHAP. XII An Exposition of Heb. 10. 26. The particular sin against the holie Spirit is shewed to be the denying Christ to be God what is meant by accounting his blood to be Common or unholie The unsufficiencie of legal Sacrifices and the sufficience of Christs sacrifice THere is another place in this Epistle much urged by some divines by which they would infer that if a man once fall into this sin there will be no means or hope of pardon left the words are thus read Heb. 10. 26. 26. For if we sin wilfully after we have received the Knowledg of the truth there remaineth no more Sacrifice for sins 27. But a certain fearful looking for of judgement and sierie indignation c In this Chapter we have an evident discoverie of the grand capital sin which is commonlie called The sin against the holiâ— Spirit or Holie Ghost wherein the obscuritie of it as it is delivered in three of the Evangelists is cleered and by examination of the Apostles words in this chapter it will appeare that the sin which in the Gosple is called the blasphemie against the Holie Ghost is the blasphemous undervaluing of the Person of the Son of God whose
Godhead is there called the Holiâ— Spirit or Holie ghost as hath bin shewed before in my Second book and this blasphemio consisteth in the denial of the Godhead of Iesus Christ wherby his allsufficient Sacrifice is undervalued and the Son of God is troden underfoot as being esteemed but a creature and a meer man and therby becometh contemptible and his Blood even the blood of the Covenant is esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i But common ordinarie unholie blood no better then the blood of another ordinarie common man and not Sanctified and ordaineth for that great and high mysterie to be offered as a full and sufficient expiatorie sacrifice for the sins of the world according to the Covenant of God For he that denyeth the Godhead of Christ must needs think that his blood is but common blood as other mens blood is and therfore not of sufficient worth and value to redeem the world more then another mans blood is and indeed if his blood be no better then the blood of another man and if it be not the royal blood of God Act. 20. 28. It hath not it can not redeeme us Now whether the sin mentioned in this place be absolutely unpardonable and altogether remediless will better apeare by a diligent exposition of that text as it stands in relation to the context both before and after it For if we sin c If everie sin which is committed after we knew and professed the Christian religion should be unpardonable what man could be saved seeing the most righteous men fall and therfore doe daylie pray forgive us our trespasses therfore this saying can not be understood of every sin but suerlie here is one special grand and capital sin meant and what that is the words going before and following doe declare For verse 5. it is said in the Person of the Son of God Sacrifice and Offerings thou wouldst not but a Vide. Psal 40. bodie hast thou prepared for me That is because the Legal sacrifices or the blood of bulls and goates could not redeem man therfore an humane bodie was prepared for the Son of God that in that assumed humane nature he might in man's stead beare the curse and suffer death which man had merited And because we who are but meer men weak and sinfull can not by our selves performe the will and law of God without performance wherof no man can be saved therfore the Son of God came in our stead to performe the whole law so as was required and willed of God as it is said vers 9. Then said I loe I come to doe thy will o God So that both the active obedience of Christ in doing the law and his passive obedience in suffering the punishment of our transgressions are here set forth in these words vers 10. By the which will we are sanctified through the Offering of the body of â—esu Christ once for all That is by Christs performing the will or commandments of God in our stead and through the Sacrifice of himself on the Altar of the Cross for our sins his mystical bodie or Church is Sanctified for it is said vers 12. This man Christ Offered one Sacrifice for sins for ever and again vers 14. hâ— one offering he hath perfiâ—ted for ever them that are Sanctified and then we are exhorted vers 22. Let us draw neer with a true heart in full assurance of faith and vers 23. Let us hold fast the Proâ—ession of our faith without wavering If we sin there remaineth no more sacrifice c Having shewed what the foundation of our Christian religion is namely Jesus the Son of God God Incarnate and in his humane nature performing the covenant law and will of God both actively and passively for us and in our stead and requiring that we should have a full assurance of faith of the truth of that Doctrine without which faith Christ will not profit us he now shewes the sad consequences of rejecting this doctrine by Apostacie or falling away from our Christian religion in these words There remaineth no more sacrifice for sins but a certaine fearfull looking for of judgement So that the sin here meant is Apostasie that is forsaking Christianitie as Julian did esteeming of Christ but as of an ordinarie Coman man and therfore distrusting the sufficiencie of his blood and death as not an equivalent price and ransome for man's redemption The truth of this Exposition will better appear by the words following wherein this particular sin is evidently expressed and is called verse 29. Treading under foot the Sonne of God counting the blood of the Canant unholy or as it is in the Originall a common thing and doing despight unto the Spirit of Grace Now to tread under foot is to vilipend and undervalue Christ as esteeming him not sufficient to take away or satisfie for our sinnes to count the blood of the Covenant unholy or Common is to esteem of the death and blood shedding of Christ to be of no more vertue and power then the death and blood of another Common man and they that so basely undervalue Christ as to think and to account him but a meer man do despight unto the Spirit of Grace What is the Spirit of Grace in the Sonne of God but his Divine Spirit and Godhead even that Spirit from which all Graces flow which are called the grace of our Lord Jesus Christ So they who have no higher estimation of Christ then of a meere man do despight unto his Divine Nature his God-head for what greater spite can be then to un-God him the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despite in effect is all one with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Matthew and the Spirit of Grace here is the same which is there called the Holy Spirit which doth signifie the God-head of Christ as hath been shewed before For if he that despised Moses Law died without mercy verse 28. Yet Moses was but a mere man and so but a Theod. in loc fervant to this our God Quanâ—ò morte dignior est qui Mosis Deum habâ—t despicatui i. What shall become of him that despiseth the God of Moses and the saving Doctrine of Christ who is the Onely Eternall God Moses propounded life as a reward to them that should perform the Law Christ did perform that Law in mans stead to mans behoof and benefit and offereth to men the benefit of that performance and with it life eternall onely with this condition of believing on him Therefore that man which will not give credit to this joyfull-Evangelicall offer must expect to perish eternally for if Christ be rejected absolutely and salvation through him despised and not hoped for or expected There is no other sacrifice for our sins possibly to be found nor any other Name by which we can be saved By what hath been said it appeareth that these words If we sinne in this place signifie the sinning of the
grand sin of rejecting Christ not trusting or believing in him for redemption So doth this word sinne signifie the same in that saying of our Saviour Iohn 16. 9. The Comforter will reprove the world of sinne because they believe not on me For as no sinne shall be imputed to them that believe rightly in Christ with a true faith working by love So to them that will not believe in him all their sinnes must needs be laid to their own charge without any help or â—emedy because there is none other sacrifice for sin but onely Christ But I proceed CHAP. XIII Of severall degrees of denying and rejecting Christ and salvation by him as First some denied outwardly onely by compulsion and the terrour of torments Secondly some wilfully uncompelled Thirdly others both wilfully and after knowledge as Arius Julian and this Commenter Theophylact and Anselms Exposition of this place IF wâ— sin wilfully Many have sinned this sin of denying Christ who yet did not denie him with a setled and full resolution and willingly in their heatt many denied him in the times of persecution for fear of torments who did secretly in their Conscience retain the Christian Faith So Petâ—r denied him but was restored to his former state by repentance and the Orthodox Church never doubted of such deniers but that they might have the remedy of Repentance and did condem the Novatians upon this very reason for denying the benefit of repentance and refusing to admit those who had so sinned by fear and infirmity to ecclesiasticall pennance Sain Cyprian most compassionately took upon him to excuse some who had for a while suffered for Christ losse and torments but at length yielded to deny by Cyp. ser de lapsis n. 80. the infirmity of flesh and blood Caro non animus deficiebat id est Their defection was onely of the flesh but not of their minde and so was not wilfull And St. Ambrose maketh a great difference between theâ— that deny Christ uncompelled and wilfully and those that are compelled thereunto Ambro. de Paenit l. 1. c. 3 n. 33. by torments Non est simile negâ—re Deum sponte suppliciis victum i. It is not alike sinne in them when one denies Christ wilfully and uncompelled and another in the agony of torment and he puts up this supplication to God in the behalf both of persevering Martyrs and of failing and fainting Consellors Domine Ambr. de Elia je c. 21. n. 17 Iesu admiâ—te victores ad requiem Victos ad compunctionem i. Lord Jesus give rest and peace to those that hold out in Martyrdome unto death and to them that faint give the grace of repentance But of the second sort and degree of sinning this sin uncompelled the Iews Turks and heathen infidels are culpable who do with a full resolution of will purposely and wilfully reject and refuse the benefits offered by Christ But there is yet an higher-degree of this sin expressed in the words following If we sin wilfully After we have received the knowledge of the truth Everyone that denieth Christ doth it not with a full consent of his will and in his conscience nor doth every one that denieth him wilfully so deny him after he hath received the gladsome knowledge of him by the Gospell But to deny him wilfully and that after we have received the knowledge of his saving health offered is this grand capitall sin and is a totall Apostasie and renouncing of Christian Religion This was the sin of Iulian the Apostate and of Arius the Heretick as Beza and the Geneva gloss note For Arius Beza glossa Genev. in loc was a Priest and a Preacher of Christian Religion by his profession and Iulian was brought up therein and very accurately instructed in the knowledge thereof by the care of two Emperours his predecessors as was confessed by this Emperour Iulian in a letter of his which is yet extant amongst the Epistles of St. Basil wherein he thus writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Basil Epist 207. i. I have read the Gospels and understood them and do â—espise them Of this kind of falling away from Chriâ—â—ian Faith both taught and once professed it is said v. 38. The just shall live by his Faith but if a man draw back my Soul shall have no pleasure in him Finally that it may clearly appear that this sinne is to be understood of rejecting Christ and despising the offer of salvation by him as if he were unable to procure it for mankind or as if men imagined that there is some other way and means besides Christ and without him whereby salvation may be obtained the words following do shew There remaineth no more sacrifice for sinne but a certain fearfull looking for of judgement c. There is none other name by which we can be saved but onely Christ his One sacrifice of himself on the Crols was the onely sacrifice for sinne of which all legall sacrifices were but Types and Figures He who totally rejecteth salvation by Christ shall never find any other means by which he possibly can be redeemed and saved Julian rejected Christ and sought to heathen gods for salvation but in vain Turks expect salvation by their false Prophet Mahomet rejecting Christ esteeming him to be but a creature and a Prophet onely Arius undervalued Christ also and accounted him but a creature not acknowledging him to be as in truth he is the onely God even as our Câ—mmenter denieth him to be the Supreame God This is the treading under foot and undervaluing his most precious blood and All-sufficient sacrifice For if Jesus Christ be not the onely and the Supream and most high God his death could not have redeemed us He that esteemeth Christ to be but a Creature and one but preferred exalâ—ed or deified by God must also consequently think that Christ was insufficient to take away the sinnes of the world and he that thinks him thus insufficient doth thereby most extreamly and perniciously depreciate and villifie his precious blood and this it is which is here câ—lled the treading under foot the Sonne of God and accounting the blood of the Covenant Common or vulgar blood nothing better then the blood of other men Those men that so think of it cannot possibly frame or excogitate to themselves any other reasonable or probable way of Râ—demption and salvation but necessarily must with horrour look onely for judgement of condemnation and consequently fiery indâ—gnation This surely is the right meaning of thâ—se words and thus have some ancient Expositoâ—s expounded them mine Exposition is not new Theophilact upon these words thus writeth This Theoph in loc saying is against the Nestorian Hereticks who said that Christ was a meer Man and that his blood was common blood nothing differing in worth from other mens blood Thus he For indeed Nâ—sto iâ—s divided Christ denying the Personall Union of the two Natures as I have shewed before and therefore
remit a temporal affliction unto a sinner truâ—ie penitent no not when he forgiveth the sin as appeareth in David 2 Sam. 12. 13. I have sinned The Lord hath put away thy sin howbeit the Child shal die * Lueretia apud Livium Des 1. l. 1. Ego me Etsi peccato absâ—lvo supplicio non Libâ—ro The reason why temporal afflictions are not alwayes remitted either to true or false penitents upon their Câ—yes is given by S. Hierom. Magnae faelicitatis â—st interdùm Hier. in Ezech. 8. 18. ad praesens misericordiam non mereri ut malis coacti intellâ—gant quid fecerint i It is in some cases a signe of great happines not to obtaine mercie and releasment that men may learne by afflictions how greatly they have sinned So S. Ambrose saith of Amb. Epist l. 3. n. 52. Cyp. cont Demet. n. 75. Naz. Orat. 20. n. 19. the same people of whom the Prophets spake those things Judaeos in potestatâ—m hostium dedit Deus ut a Caelo remedium quaererent i. God delivered his people the Jewes into the hands of their enemies to provoke them to seek help from heaven Cyprian saith â—eus qui beneficiis non intelligitur plagis intelligitur Nazianzen saith Plaga cordaâ—is viris doctrina est i. When men will not listen to God for his benefits sake he will open their understandings with afflictions temporal plagues to wisemen are active sermons If we rightly consider to what end God sendeth or permitteth temporal afflictions to fal both upon penitents and impenitents we shal find it rather a token of his mercy then a signe of his anger we honour a Physician or a surgeon for curing us though it was done by bitter potions or painful searings and cuttings Ama medicum percussorem quia eâ—us plaga est Hier. n 38. mater medicinae i. Because the paine he puts us to proves a medicine God is our physician tribulations are his medicines which he therfore applieth only that they may heale us and howsoever the medicine be sharpe and seeme very evil and penal and for present displease us yet Quae hic puâ—antur mala in Ambr. in symb n. 20. and n. lact n. 17. Caelâ— bona sunt i. On earth that which is thought evil in Heaven is known to be good for it is here taken to be a punishment which indeed was but a medicine Vâ— curat medicus vulnera vulneribus as a Surgeon Pros Epig. n. 33 Aug. Epist 48. cureth a wound by lancing Qui phrenetioum ligaâ— lethargicum excitat ambobus molestus ambos amat i. He that binds a mad man and with a blow rowseth up one falling into a dâ—owsiâ— lethargie angreth both and yet to both doth a freindly office And although these temporal judgments are set forth unto us as signes of Gods anger because they are such things as angrie men wish and bring upon their enemies yet they are indeed arguments of his care over us and used as preventions of worse evils Divina bonitas ideo irascitur in hoc seculo ne Irâ—scatur Prosp in sent 5. n. 33. in futuro i. God sheweth signes of his anger in this world to prevent his anger aeternal in the world to come Men are ready to say or to imagine that God doth not heare or regard the Prayers of men in affliction because he doth not send present deliverance but this is an error in us for God ever heareth yea and granteth the request 's of trulie penitent and faithful soules though not to our phansie and desire yet substantially to our greater benefit Bonus Deus non Aug. Epist 38. tribuit saepe quod volumus it quod maluimus trebuat i though he grant not that particular thing which we expected yet he giveth that which we would rather chose if both were propounded to us And therfore some prudent Christians have bin so far from murmuring at afflictions that they have earnestlie desired Orig. in Psal 37. hom 2. Aag vita l. 3. cap. 29. them of God Domine oro flagella me and noli me resâ—rvare cum illis qui non flagellantur Domine hic seca ure ut in aeâ—ernum parcas i. Lord I pray thee chastice launce and seare me in this life and reserve me not to perish eternallie with them that have their pleasures in this world And for this they have a parterne from a Prophet Jer. 10. 24. O Lord correct me but with judgment not in thine anger This is enough to the question in hand viz. that this Grand sin is not alwayes left to final impenitencie nor is the repentance if it be true of such sinners vaine and fruitless and consequently that this sin is not absolutly unpardonable CHAP. XVI An Exposition of that place 1 John 5. 16. Of the distinction of sins into venial and mortal what is meant by a sin not unto death and a sin unto death that all sins are not Equal THere is yet another doubt to be cleered which seemeth to represent this grand sin as if it were altogether and absolutely unpardonable which is occasioned by those words 1 John 5. 16. If any man see his brother sin a sin which is not unto death he shal aske and he shal give him life for them that sin not unto death There is a sin unto death I dâ—e not say that hee shall pray for it By which words at first sight it may seeme that 1. some sins are deadly or Mortal and others sins not deadly for from these words the Fathers often use to distinguish sins into Venial and Mortal wheras we are well assured that every sin even the very least pâ—ccadillo is in it self Mortal and may bring damnation and yet we doubt not but the greatest Capital sin may by Gods mercy become Vemal and may be pardoned Secondly it may seem by these words that although 2. some sinners may and in Christian Charitie ought to be prayed for yet others without breach of Christian Charitie may be omitted and not prayed for which yet seemeth very rough and harsh seeing we are commanded Mat. 5. 44. both to love our enemies and to pray even for them that persecute us Wherefore for the right understanding of these difficulties it will not be amiss to examine these words diligently by way of an Exposition For surely if any sinner in this life sinne so deadly that we may not pâ—ay for him and if Prayer be absolutely forbidden by these words who will doubt but that such a sinner is absolutely unpardonable and wholy left to desperation now to the words If any man see his brother sinne a sinne which is not unto death In these words the prudent Reader may observe First That the sinne here meant is such a sinne as 1. may be seen perceived and discerned Secondly That it must be discernable whether it 2. be unto death or not unto death Thirdly That because no particular sinne is named
the very least sin is liable to eternall death except it be confessed and in this life in some measure repented But I proceed CHAP. XVII Whas is meant by a sin unto death the judgment of the Fathers and the Ancient expositdrs therein and the discipline of the primitive Church therunto correspondent that the greatest sins both have bin actuallie and so may be pardoned in what sence the Fathers called some sins venial and some Mortal THere is a sinne unto death I do not say he shall pray for it If any words in the whole sacred Scripture will bear this exposition and make good this Doctrine That there is any sinne at all which once committed cannot possibly upon any terms or condition whatsoever be remitted not upon confession or repentance and forsaking and renouncing it and after it adhering to Gods Truth and his Precepts and that even to death and martyrdome nor upon all these together This saying is most likely to bear it A sinne unto death and not to be prayed for which words require a very diligent Explication being of so great weight and concernment Lord Jesus send thy Light and thy Truth A sinne unto death This sin unto death I conceive not to be intended of any particular sin whether it be absolute Atheisme or the blasphemy of Arâ—us denying the Godhead of Christ or of Eunâ—mius denying the Holy Ghost or totall Apostacie from Christianity or Adultery Idolatry witchcraft murther sedition or any of these grand sins mentioned Gal. 5. 19. such as the Fathers do usually â—in som sence call sins Mortall Mortiferous and Capitall My reason is because it may be made apparant by Scriptures and the Records of the Church that particular men who have sinned these sins severally have bin by Gods mercy and his castigations reduced to renounce their errours and to forsake their sins For many of those sins were seen in King Manasses 2 Chron 33. Who yet was converted and humbled himself greatly and God was intreated and we know that many Heathens Atheists Apostates and â—rrians have Paulinus in vita Ambrosii n. 3. Athan. to 2 page 448. n. 17. bin reduced to Confession of their sins and to repentance of their Arrianismâ— and those who have not bin actually reduced yet during their naturall lives were in a condition reducible if grace sufficient and prevalent had bin given so that their conversion was not absolutely impossible Beza finding fault with distinction of sinnes into Beza in loâ— veâ—iall and mortall as the Schoolmen sometimes use it for which he had good reason affirmeth that it is absurd to say that mortall sins are utterly left without all hope of pardon and yet he thinketh the sinnâ— unto death here meâ—tioned to be that sinne against the holy Ghost and that it is lethiferous and that the commitrers thereof cannot possibly repent which I dare not assent unto but yet he most truly affirmeth that if those who have once committed that sinne against the Holy Ghost would and could repent Certè veniam consequerentur i. certainly they would and might obtain pardon Thus he Vnto death The old Exposition of the Fathers and ancient Expositors surely is the truest and plainest and being received will quit us of many unnecessary doubts and anxiâ—tics and is most agreeable with the Analogie of Faith particularly with the Article of forgivâ—nâ—sse of sinnes and coâ—respondeth best with the justice and mercifulnesse of God for thus they write A sinne unto death is any grand or capitall sinne such as is before mentioned out of Gal. 5. 19. in which a man liveth continueth and dieth impenitently And that it is therefore onely so called a sinne unto death because it is obdurately and impenitently continued and persevered in unto the end of our life and expiration of our souls So Oâ—cumâ—nius saith Solum hoc peccatum ad mortem Oâ—â—um in loc est quod ad paeâ—tentiam non respicit id est Onely that sinne is a sinne unto death which never is repented Beda â—n loc And Beda saith Peccaâ—um ad morâ—em peccatum usque ad tempora mortis protractum diximus râ—cte posse intelligi est de tali magno peccato quale David commisit si proâ—ractum sit usque ad mortem id est A sinne unto death may truely be understood of a sinne continued in untill the time of our death such a great sinne as David committed if we persevere in it till death So doth Saint Hierome understand it Peccâ—tum ad Hier. in Evag. objurg n. 41. moâ—tem est cum tempus râ—â—â—ssionis in vitio inueniâ— id est A sinne unto death is when death cometh and findeth us continuing in sin So doth Saint Austine expound this very Text Peccatum Aug. Retract l. 1. c. 19. ad morâ—â—m est si in hac perversitate finierit â—anc uiâ—â—m id est The sinne unto death is when a man continueth in sinne obstinately and therein endeth his life and in another place he just so expounds the sin against the holy Ghost which shall never be forgiven Non absurde intelligunt â—um peccare in Spiritum â—sse sine Aug. de fide oper c. 16. n. 79. venia reum aeterni peccati qui usque ad finem vitae â— oluerit credere in Christum id est It is no inconvenience â—o understand it thus that he sinneth against the Holy Spirit and shall not be forgiven for ever who will not at all believe in Christ as long as he liveth Just so Lyra and both glossâ—s expound it Ad mortalem i. usque ad morâ—em vitae quod in hac vitâ— non corrigitur est finalâ—s impaenitentia si quis perseveret in eo usque ad finem vitae inclusivè i. unto death signifies to the end of our life natural that sin which is not amended in this life it is finall impenitencie when a man persevereth in sin unto the end of his life inclusively not repenting at the time of his departure but dieth impenitent By all which it appeareth that in the judgement of these Expositors the sin unto death is some of those grand sins in which a man liveth and dieth impenitently and that it is not called the sin unto death in respect of the sin it self but for the sinneâ—s continuance therein unto his death for the same sin which in one man is a sin unto death and shall never be forgiven in another man proves a sin not unto death but is repented of and so is pardoned that this is the judgment of St. Austin I have divers times shewed before and especially in that place alleaged by me before pag. 201. cap. 14. whâ—reafter after a long discourse concerning the sin called the blasphemy against the Holy Spirit he concludeth That no sin against Vide supra â— 14. the Holy Ghost is unpardonable but only in case a man doth obstinately persevere in it without any hope or desire of pardon or care of
amendment To this doctrine of the pardonablenesse of any sin though ever so great upon repentance the Church discipline of old was correspondent for in the Ecclesiasticall Canons recorded by St. Basil it is ordered That whosoever had denied Christ in time of persecution should be debarred from the Communion all his life time untill his death bed and remain onely in the number and ranck of penitentiaries but upon point of death he should be restored and the Sacrament administred to him and this propter fidem divinae Clementiae i. because the Church believed that our merciful God did pardon those true penitents who had fallen into that grand sin of denying Christ Upon the same doctrine did the fathers ground their distâ—nction of sins calling some mens sins venial and others mortal just as St. John here doth a sin unto death a sin not unto death For so Origen mentioneth mortale peccatum and St. Ambâ—ose speaketh of crimen Orig n. 41. Ambr. n. 9. 15 Aug n. 6773 77. Prosp n. 34 mortale and Erratum Noae erat veniale So doth St. Austine call sins Vâ—nialia Morralia capitalia Damnabilia and so doth Prosper and so doth the Church of Englands Liturgie mention a Deadly sin and all these onely in this sence as Saint Ambrose expresseth himself Venialis culpa est quam Amb. de Paradiso cap. 14. sâ—qnitur confessio i. that sin is called venial which is confessed or repented of And so that sin is onely a deadly sin or a sin unto death in which men live and die impenitently aud therefore unpardonably as is shewed before CHAP. XVIII The meaning of these words Idoe not say he shall pray for it that this praying and not praying is to be understood of the living and not of the dead the practise of the Church in praying for penitents the manner and form of Ecclesiastical or external pennance viewed in the Roman Lady Fabiola in what case God forbad praying for sinners in the Old Testament THere remaineth yet a greater difficultie in the words next following wherby this sin unto death may seem to be such a sin as the Apostle forbiddeth men to pray for wherby he may also seem to set the brand and mark of absolute unpardonablenes upon the sinner as being quite forlorne and bereft of all remedie and left utterly to desperation for thus we read A sin unto death I doe not say he shall pray for it It being granted that the sin unto death is one of those capital sins before mentioned out of Math. 12. 31. and Gal. 5. 19. In which the sinner continueth impenitently al his life time and therin dieth we are next to inquire whether the Apostle meaneth that such a sinner so dying is not to be prayed for after his death or whether he mean that such a sinner is not to be prayed for during his life time whilest he continueth in his sin without repentance For if we grant that by these words a man dying in that sin is excepted from being prayed for after death then it will follow that the other sort of sinners which sin not impenitently unto their death may be prayed for after death and so prayers for the dead must be allowed of as if they were warranted by Scripture which the Church of England doth neither practice nor allowe of although we can not denie but that the ancient Church used them so as I have shewed above in my first book To this inquirie the answer is that the praying or not praying here mentioned is to be understood of men living and only during their life time for so the Apostle meaneth he that is seen or knowne to consess his sin to repent and amend it may be prayed for by the Church whilest he is living But he that is not perceived or perceived not to Confess repent and amend his foul visible and noted sins whilest he liveth the Church hath no direction to pray for such a sin or for such a sinner in this sense that the sin may be forgiven which is never repented Or that the sinner may be pardoned notwithstanding his obdurate persisting and continuing in his sin no not whilest he is living and much less when he is dead So here is no warrant for praying for the dead whether they died penitently or impenitently but in what sense an impenitent sinner during his impenitencie may and ought to be prayed for in this life will appeare hereafter more cleerly but first I must shew the Church practise in praying for sinners The reader may consider that this Epistle is Catholick written to the whole Church and upon this direction the Church Catholick used to pâ—ay most earnestly yea and with teares and lamentations for such sinners who for some grievous and known Crime had bin excommunicated and this the Church did at such times as the sinners appeared to and in the Church or at the Church dores as penitents confessing and bewayling their owne sins in garments of sackcloth and their faces besmeared with ashes bâ—gging on their knees both the prayers of the Church and also reconciliation and re admission to the congregation and communion The manner of penitents humiliation and of the Churches commiseration and compassion we have very frequently described in the Church Histories and the Fathers thus In the wistâ—rne Church saith Sozomen Soz l. 7. c. 1â— Ambr. 34. 37. Epiph. haer 59. Origen lam n. 30. there is a set place appointed where the penitents stand with a sad counâ—enance mourning and weeping then they cast themselves downe on the pavement being clad in course sack cloth and their beautiâ— obscurâ—d and dâ—faced with ashes and with long sorrow and fasting they beg the prayers of the Church to God for them Confessing their sins openly If the Bishop be present he Compassionatly kneeles and weepes and prayes with them and for them and so doth the whole congregation S. Jerome relates the particular Hier. Epist 30. n. 8. pennance of the noble and religious Lady Fabiola as it was performed in his owne time She had bin divorced and after divorcement she was married to another man whilest her divorced husband was living But she repented and confessed her offence with great sorrow in sack cloth and ashes publickly in the sight of the whole citie of Rome Episcopis presbyâ—eris populo Collacrimantibus i. her self and the Bishops present and the priests and the whole multitude altogether compassionatly weeping This was the use and manner of the Churches praying for those Brethren or Sisters which were thus seen to confefs and express penitency for their sins and therfore not sinning unto death impenitently and this they did upon this direction If any man see his brother sin a sin that is not unto death let him pray for him c S. Ambrâ—se doth exhort the sinner to confession Ambr. de paenit l. 2. c. 10. n. 34. and penitencie by this motive Fleat pro te mater ecclesia that
the Church our Mother may poure out her teares for her Children and it is required as a Christian dutie of the people to shew compassion by prayers and teares for such penitents and he himself used to weep when he heard a penitents confession Amb. ibid. c. 8. Paâ—lin in vita Amb n. 2. for saith he Surely I ought at least to pray and weepe for him fâ—r whom my Saviour vouchsafed to die Thus the reader may perceive that the praying and not praying here mentioned is meant only of men living and not of the dead for neither the sins nor repentance of the dead can be seene by the living The Apostle's discountenancing prayer for the impenitent sinner is no more then what God himself had done before in the old Testament in forbidding man's intercession for averting temporall judgments from rebellious sinners as a warning and intimation what he intended to doe to obdurate and impenitent sinners concerning eternal judgement So he commanded Moses Exo. 32. 10. Let me alone and reproved Samuel 1 Sam. 16. 1. for mourning for Saul and Commanded his Prophet Jer. 7. 16. Pray not thou for this people Even as S. John will not approve of our praying for sinners during their impenitencie because he knew that from such God will not avert his eternal plagues But whether any man can be in such a forlorne and desperate condition in this life as that he may not at all be prayed for is the next thing to be examined CHAP. XIX That the greatest sinners during their natural life may be prayed for in some sence Certaine propositions of divines examined the practise of the Synagogue and Church in praying for all mankind for heathens Jewes infidels hereticks persecutors idolaters FOr the understanding of this needfull question I will first lay down to the readers view some propositions which I find dogmatically asserted by some divines both lately and heretofore First they say There is no sin so great that it can The Confess the assemb c. 15. l. p. 27. bring damnation upon those who truly repent This Proposition I doe assent unto as being very true if it be understood of Evangelical repentance before mentioned and not of that repentance wherwith Judas is said to have repented and that truly in that kind of repentance Secondly they say Prayer is not to be made for those ijdem c. 21. P. 38. of whom it may be known that they have sinned the sin unto death This proposition is verie dubitable For if this sin be particularlie determined to be one certaine sin as the denying Christ to be God or blaspheming the Holie-Ghost or apostasie or any one or all those sins mentioned Gal. 5. 19. Yet while the sinner is living his repentance is not absolutely to be despaired of and therfore he may be prayed for so as will be shewed anon Bur if by the sin unto death is meant any of those sins continued and persevered in obstinatly without repentance until the sinner be dead then amongst us there will be no question left for no man will affirme that such sinners are to be prayed for after they are dead Thirdly they say That it can not be certainly known Beza in loc p. 618. by us who doe commit this sin unto death until the sinner be dead therfore that we may not upon this pretence forbear to pray for any sinner whilest he liveth and so not for such sinners This I take to be very true if it be rightly understood in that sense which anon shall be discovered Fourthly That no sinner during this life is absolutely to be despaired of for be possibly may repeat and so be pardoned This Proposition is affirmed and asserted by S. Austin and by Prosper Quamdiu hic vivunt Aug. Epi. st 50. n. 31. Pros de vocat Gent. l. 2. c. 37. Aug. Retract l. 1. cap. 19. non sunt desperandi Dum in corpore vivituâ— nullius est desperanda reparatio nullius est negligenda correctio De quocunque pessimo in hac vita non est desperandum nec â—ro illâ— imprudentèr oratus de que non desperatur i. No man though the greatest sinner is utterly to be despaired of during his life time therfore his amendment must not be neglected neither is it any vanitie or foâ—ly to pray for him of whom we may not despair Now I proceed to the words I doe not say he shall pray for it This Scripture seems more difficult because other texts seem to speak the contrarie we may find in Scripture both precepts and practise for praying for all men even the worst of all 1 Tim. 2. 1. I exhort that requests Supplications Intercâ—ssions and giving of thankes be made for all men for Kings c. Here are as many and as full words as can be desired prayer for Kings even then when Nero raigned and persecuted the Church Just so Christ commanded Mat. 5. 44. Pray for them that persecuâ—e you and so himself did for his Crucifiers Luc. 23. 34. forgive them Father and Act. 7. 60. Lord lay not this sin to their chaâ—g In the old Testament the Temple is re built upon this reason that Sacrifices and Prayers might there be made for King Cyrus and Darius both heathen Kings Ezra 6. 10. So Josephus writes that in the Temple Josep Anti q. l. 11. c. 4. and lib. 13. and n. 21. Phil. de leg ad Caium n. 20. of Ierusalem and in Aegypt Sacrifices were dayly offered for Caesar and the people of Rome for Cyrus Darius Xerxes Ptolomie and Cleopatra who were all heathens and Philo reports that particularly every day a Bullock and two Lambs were Sacrificed in that temple for Augustus Caesar and further that therfore the foure Colours in the Priests Ephod represented all the Elements to signifie Sacrificaturus totum mundum introducit ut totum Philo. de vita Mosis l. 3. de Monarch l. 2. n. 11. 14. mundum deprecatorem allegare possit i. the Priest in his Sacrificing considered the whole world and did represent the whole world as a suppliant and delinquent before the Lord here is no particular sinner excepted either from the benefit of law sacrifices or Gospel prayers But let us see what the practise of the Church Catholick hath bin in this point of prayer for if both law and Gospel and the Church have in all ages prayed for all kinds and degrees of sinners Certainly S. Iohn's meaning was not to exclude any sinner whilest he lived from being prayed for I will instance in the most unlikely sinners and the most underserving our prayers as heathens and infidels who being no members of the Church yet were prayed for Cyprian Cyp cont Dem n 75. Fulg seu p. Diac. n. 3. Aug. Epist 107. haer 88. c. 6. saith Orant Christiani pro salute â—â—hnicorum i. Christians pray for the Salvation of heathens Fulgentius saith Tota ecclesia precatur ut infidelibus donetur fides i.
no more pray for them then for the devil CHAP. XX. The meaning of those words I doe not say that he shall pray for it the difference between praying for the person and praying for the sin the different prayers for a sinner penitent and a sinner impenitent the practise of the Church in praying for her persecutors and against them the prayers ef Christ and S. Stephen explained the case of Alexander the Copper-smith HAving shewed that the Charitie of Christian prayer is so largly extended unto all sinners of what height-soever I am now to set downe positively what I conceive to be the meaning of the Apostle in these words I doe not say he shall pray for it Surelie here is somthing forbidden to be prayed for or at least somthing that we have no warrant to pray for For the understanding hereof I desire the reader to observe that S. Iohn doth not forbid that the sinner unto death should be prayed for but that the sin must not be prayed for and this observation may very easily be discerned in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so our English translation taketh notice of this meaning this I do not say he shall pray for it for it that is not for the sin but S. John doth not say he shall not pray for him that is for the person sinning so for all that is here said the person may be prayed for only the sin must not be prayed for According to this exposition the reader may observe that in the words going before the Apostle directeth us to pray for the brother that sinneth not unto death but not for the sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall give him â—â—se the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the person either of him that prayeth or of him that sinneth not unto death but it can not be meant of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin for so he had written incongâ—uously All difficultie will be taken away if we doe but distinguish the act from the person and the sin from the sinner thus The person may be prayed for but the sin may not be prayed for But then If the person sinning unto death may be prayed for as well as the person sinning not unto death where is the difference which the Apostle here intendeth to shew between the prayer for a penitent and the prayer for an impenitent sinner To this I answere that the difference is very great and very evident for we pray for the penitent that he may be forgiven and this we pray absolutlie but for the impenitent sinner we doe not pray that he and his sin may be forgiven absolutelyâ— but conditionally that he may be converted and may have the grace of repentance and amendment and so may be forgiven and live we pray for the persons conversion and forgivenes but we pray not that his sin may be forgiven without conversion and therfore the Apostle directeth not to pray for it For if we should pray that the sin may be remitted without any consideration or pre supposition of repentance then we should also with prayer for remission pray for the permission of sin and therby we should imply that we would have God to give leave and allowance and libertie to sin nay to give tolleration commission countenance and approbation to sin as if we would desire that God would grant to man a licence to sin impune the very imagination wherof would be an high impietie and therfore the Church in her prayers for sinners not yet penitent prayed for them with mention of her desire their conversion as hath bin fully shewed and may to this day appeare The Church of England upon this very reason prayeth for Turks and infidels that they may be saved but for their salvation she doth not pray immediatlie and unconditionally as if she desired their salvation together with their continuance in living and dying in their infidelitie but thus she prayeth Take from them Collect. ut Super on Good Friday ignoâ—ance hardnes of hart contempt of the word and fetch them home to thy flock then after these conditions comes in That they may be saved This is to pray for the persons of sinners but not for their sin pray not for it The true Church never prayeth against the persons of the greatest sinner on earth or her greatest enemies Only the prayeth against their sins without breach of charitie toward their persons S. Austin thus prayeth Aug. Epist 16â— Idem to 6. n. 8. against the Donatist's heresies Deus errorem vestrum occidat in vobis and of the Manichees he saith Non vos sed errores odimus and S. Ierome said the like of the Pelagians Hier. proaem in Jere. p. 270. Non hominum sed errorum â—imicus sum i. That God would kill their errors that their persons are not hated but their heresies only Now to hate and detest and indeavour the extirpation of sin and to pray against it without hatred of the person is just bona persecutio quae non hominem sed peccatum ejus Prosp in Psal 100. insectatur i. It is a good persecution when the sin only and not the person is oppressed just so did our Church pray against her enemies Abate their pride asswage their malice and confound their devices This may well stand with Christian charitie without any hinderance of our prayers for the amendment conversion and salvation of their persons For it we pray fot our enemies but it is ut Convertantur Aug. n. 28. idem n. 31. for their conversion and for infidels but ut Credant i. That they may become beleevers but we doe not pray that they may be saved in their sins they living and dying in their infidâ—litie S. Austin writing upon those words Joh. 17. 9. I pray not for the world Aug. n. 102. saith Pro non credentibus non postulatur ut illis diffidentibus ignoscantur peccata sed ut bonitas patâ—entia dei expectet si sorte vellent corrigi ut dilationem longâ—m accipiant i. We pray not for unbeleevers that their sins may be pardoned whilest they continue in their unbelief but that the goodnes and patience of God would for beare them a long time that so happilie they might amend For to pray absolutely for the salvation of a grand scandalous sinner without respect had to his conversion were to abuse the truth and righteousnes of our most righteous judg Beza saith Profaâ— sunt qui Beza in 1. Joh. 5. 16. hoc peccatum petunt remitti non resipiscentibus i. They are profane who desire pardon to impenitents I have heard of some hypocrites who made their silly proselites beleeve that God was so far from being angrie that he took pleasure in seeing such of Saints sinning as Fathers smile when they see their young children playing or els that God winketh and can
not see sin in such pretty black Saints Now albeit in the prayers of our Saviour and the Protomartyr S. Stephen the words run Forgive them Father Luc. 23. 34. Act. 7. 60. and Lord â—ay not this sin to their Charg without any explicit and overt mention of their Conversion and repentance yet we are not so to understand them that those grand sins should absolutly be pardoned without any conversion or repentance but that the prayers for forgivenes must presuppose and implie an inclusive prayer for the meanes leading to forgiveness which are faith conversion repentance and amendment as if our Saviour had said Father Open their eyes that they may know and confess me and adhere to me and repent and so that their sin may be forgiven and never laid to their charg So S. Chrysostome understandeth Chry n. 48. Fulg. n. 14. the words of Christ for saith he upon these words hinc tria quinque millia conversa and so Fulgentius noteth upon S. Stephens prayer Paulus converticur per orationem Stephani i. That these prayers did implie the conversion of these sinners for by vertue of them 3. and 5. thowsands yea and S. Paule was converted and this is cleerly expressed in S. Peters sermon Act. 3. 17. 19. as an exposition of our Saviours words And now brethren I wot that through ignorance ye did it repent ye therfore and be converted that your sins may be blotted out to signifie that the blotting out of sins ever presupposeth repentance Finally wheras some object that we may nor pray for the Conversion of the malicious enemies of the Church because they say S. Paule did not pray for Alexander the Copper smith mentioned 1 Tim. 4. 14. but said The Lord reward him according to his work To this we say First It doth non appear that S. Paul did not at all pray for his conversion Secondly S. Paul did not hereby forbid prayer for him Thirdly That as those words are no prayer for his conversion so neither are they accounted by the best expositors any imprecation but an Apostolical commination and a leaving of him to the judgment of Theoph. in Loc. Theod. in Loc. Anselm in Loc. God Theophilact expounds it thus Reddat pro reddet verbum pronunciantis est non imprecantis and so saith Theodoret and Anselm i. He saith the Lord reward him for the Lord shall or will reward him it is not the wish but the forewarning of the Apostle and therfore S. Ierome to express rather the meaning then the letter of those words for reddat reades Reddet ei Deus i. God will reward him which is no more then is said of other sinners Heb. 13. 4. Whâ—remongeâ—s and adulterers God will judg CHAP. XXI A recapitulation of the former Expositions of the foure places That finall Impenitencie cannot properly be called the grand sinne The difference of Repentance required to the grand sinne and to other inferiour and unknown sinnes The danger of misunderstanding the solifidian doctrine Of the misbeliefe of the Incarnation of Christ censured with Charitie The Conclusion IT is now high time to ease the Reader and to release him from my tediousnesse and to draw to a conclusion by summing up what hath been delivered concerning this grand sinne against the Holy Ghost in the Expositions of all those difficult places of Scripture the breviate whereof I do here represent in a few conclusions First To that saying Matthew 12. 31. It shall not be 1. forgiven The meaning is that it shal not be forgiven to that man who liveth and dieth in that blasphemie impenitently Secondly to that saying Heb. 6. 4 6. It is impossible 2. to Repentance The meaning is that they cannot be restored to newnesse of life and remission of sinnes after Baptisme by any new or second Baptisme but yet Repentance is not impossible as a second remedy to them that have fallen after Baptisme neither is it during life absolutely denied Thirdly To that saying Heb. 10. 26. If we sinne wilfully after we have received the knowledge of the 3. truth there remaineth no more sacrifice for sinne The meaning is he that wilfully rejecteth Christs onely and all-sufficient sacrifice for sinne by accounting his blood Commoâ— that is by esteeming it to be but the blood of a meer man a meer creature and therefore to be no better nor of more worth then the blood of another man and in this blasphemous conceit and infidelitie liveth and dieth that man must look for nothing but judgement of condemnation and fiery indignation because there is none other sacrifice for sinne possibly to be found but Christ crucified who then was and is and ever will be Emmanuel Fourthly to that saying 1 John 5. 16. There is a sinne 4. unto death I do not say that he shall pray for it The meaning is that whosoever shall commit the grand sinne and in that sinne shall persist continue and persevere obdurately stubbornly and impenitently his whole life time and die therein without repentance and without speciall revocation recantation or retraction therof that man must needs perish everlastingly All prayers for that man so living dying will be unprofitable for his souls health For though whilest he liveth we may pray for his conversion and perhaps beheard for ought we know yet to pray for his pardon and salvation immediately without praying for and desiring his conversion as being necessary in order to his pardon and salvation is a foul abuse of Gods Truth and righteousness Fifthly That if all these Expositions prove true and 5. be so found and approved by the Christian Reader then my former conclusion will necessarily follow that neither this sinne which is called the sinne against the holy Spirit nor any other sinne how great soever is absolutely unpardonable but upon speciall and particular repentance thereof the sinner may finde mercy and forgivenesse From this doctrine of the necessity of repentance to go before forgivnesse some divines suspect that the grand and onely unpardonable sin is final impenitence because it is true that this grand in is pardonable if it be timely repented and as true that when it is accompanied with final impenitence it shall never be forgiven and indeed such a conceit did fall from the pen of Saint Hierom Impenitentiae crimen solum est quod Hier. Epist 4. 8. n. 9. veniam consequi nou potest i. impenitence is the only fault which cannot obtain pardon To this conceit the answer is that impenitencie cannot be called properly the sin unpardonable because of it self it is not alwaies to be called a sin for impenitency is blamlesse where no sin is the holy and unspotted quire of heavenly Angels as they are impeccant so are they not penitent and yet offend not thereby But impenitency in grand and capital offenders is a weighty and an aggravating circumstance then when it is the perpetual concomitant of sin and a consequent finally it makes the
sin far worse and as it is said Rom. 7. 13. By it sin becomes exceeding sinful Chrys de fato lib. 3. n. 21. Non â—am tetra res est peceare quam peccati non pudere i. It is not so bad a thing to sin as not to be ashamed of sin There is a received Maxime Duo si faciant idem non est idem i. Two men may commit the same sin which yet may be far worse in one then in the other for surely if the circumstance of person may varie the sin much rather may a greater circumstance as when a rich man and a poore man commit the like theft who doubts but the theft is more sinful in Aug. to 6. n. 10. the one then in the other two blasphemers do alike blaspheme the Son of God one repenteth the other persisteth the penitent shall be pardoned when the other by reason of this circumstance of impenitency will be condemned If the Reader desire yet to be further satisfied why I have said that this grand sin is not absolutely unpardonable but onely in case it be accompanied with finall impenitencie seeing that other sins also which are not of so high impiety cannot be pardoned without repentance according to our Saviours words Excepâ— ye repent ye shall all lik wâ—se pâ—rish To this my answer is with submission to better judgements First the grand blasphemy of denying the Godhead 1. of Jesus Christ doth utterly root up the very foundation of Chriâ—tian religion it nullifieth the wonderfull and gracious work of redemption for if the Lord Jesus be not the only Jehova the Supream and most high God then he hath not nor could redeem us and if we do not firmly believe this and adhere to him in this most necessary faith we cannot receive the end and benefit of his redemption Without this confession all other doctrines of our Christian faith will be unprofitable for our soules health for this is the anchor of our faith he that once offendeth in Apostatizing from his confession of faith cannot be recovered or restored to his benefit of Christianity but by a particular and special revocation and renouncing of that damning error and blasphemy whereas for the remission and pardon of other siâ—s of inferior rank I conceive a generall confession and penitency will be accepted through Christ by our most mercifull and compassionate God For secondly there are many sins which although of 2. themselves in their own nature and merit as they are sins are sufficient to produce the fruit and wages of sin which is death eternal yet they are unknown sins sins of ignorance and such as we do not account or think so and such as we cannot possibly take particular notice of and not onely passing the reach of our understanding Euseb Em. 24. but of our will also Multi peecant qui peccare nolunt i many sin who desire not to sin the evil that I would not that do I the sin of non age children yea and of infants too as Saint Aug. n. 8. 9. 67. Austin accounts them a secret concupiscence an angry wish or word to our brother an error in some point of christian doctrine not fundamental in which a man liveth and dieth in opinion of the truth of it besides thousands of unknown sins and as many sins of Omission called by Saint Austin delâ—ctâ— and so called as being derelicta i delinquencies or desertion of that Aug. quaest in Levit. n. 8â— which is good and might have been performed Now either such offenders must perish for those unknown sins or else it must follow that a general confession in the lump af all our sins and a deprecation for Gods mercy in Christ to forbear the punishment due to them with a purpose to decline all sin to our power and as much as we can by Grace assistant will be by Gods Mercy accepted through Christ and therefore the holy Psalmist thus confesseth and thus praieth Psalm 19 12. Who can tell how oft he offendeth O cleanse thou me from my secret faults we know how graciously our God did approve of the Publicans generall confession God be merciful to me a sinner Salvianus saith Veniam peto etsi delictum nescio i I pray Salv. Epist ad Par. p. 322. for pardon though I know not my particular sin For when there is an impossibility of knowing all our several sins how can there be a particular confession or repentance in this case the advice of Lactantius is good Nihil aliud precetur homo nisi peccata remitti i Lact. l. 6. de verâ— cultu c. 25. n. 21. Let a man pray that his sins may be forgiven though he pray for nothing else in this sense I understand those words of Saint Austin Justam non impediunt à vita Aug. de Spir. lit c. 28. aeterna peccata quaedam venialia sine quibus vix vivitur i there are certaine pardonable sins without which a man can hardly live which shall nor hinder a godly righteous man from heaven provided that the generally confesse and deprecate them in the lump and such an acknowledgment is most necessary But to such Pharisaical and presumptuous Solifidean hypocrites who will not be induced to a confession and penitence for their sins presuming either on an historicall faith or a bold ungrounded conceit that they are elected to heaven and shall be saved by this fancie therein abusing the most comfortable and wholsom doctrine of justification by faith alone acting and operating by love and therefore making no scruple in their conscience of doing injuries and oppressing their despised brethren Tertullian shall speak as sometimes he did to such as themselves Qui aiunt se salva fide peccare salva Tertul. de paen â— 15. venia in Gehennam detrudâ—ntur i those that presume to act all manner of unrighteousnesse and yet tell us they shall certainly be saved because they hold fast and reserve their Faith Let them know that God also will held fast and reserve his pardon from them and then they will be condemned There remaineth yet one scruple more to be examined concerning Erronious Opinions and misbelief of the Incarnation of God which I thus state If the deniall of the Godhead of Christ persevered in impenitently untill death For after death none of the damned are Atheists or Arians will certainly bring upon such a blasphemer eternall perdition because this blasphemy utterly disclaimeth the grand and principall means of Redemption and so of salvation I aske What shall be thought of them that believe not rightly in the Incarnation of cur Lord Jesus Christ For many which confessed Jesusto be God and also to be Incarnate yet they would not believe that he took his flesh from the Virgine Mary as conceiving it to be too great an abasement of the mighty God to passe through and suffer the pollutions of the womb And also because they reade in Scripture John
Christ is the Authour or Testator of the Evangelicall Testament and not onely a Witnesse or Martyr as the Commenter would have him Chapter VIII The Immortalitie of the Soules of Men asserted against this Commenter from our Saviours Page 23 words Matthew 22. 32. Luke 23. 43. That the Article of Resurrection is therefore expressed to be said of the body onely because the Soul dieth not which is shewed in Saint Pauls Rapture and Saint Stephens Prayer from Church Writers Philosophers and Physicians observations in Anatomie the Souls mortalitie was the old Arabick Heresie Of the immortalitie of Christs humane Soul and consequently of ours That the Doctrine of the Souls immortalitie is now an Article of the Creed and why this Article was then newly added to the old Creed Chapter IX That the Article of Christs descent was added to Page 26 the old Creed principally to set forth the Immortalitie of the Soul of Christ and so of our souls An examination of the tradition oral and the writing of Creeds The summe of the ancient Doctrine of Faith briefly delivered by Irenaeus and the most Ancient Creed thereunto agreeing recorded by Tertullian Chapter X. That divers additions were made to the old Creed Page 29 occasioned by divers Heresies What the Heresies were and what Articles they occasioned and particularly that the Arabick Heresie denying the Souls immortalitie occasioned the Article of Descent is probably shewed for that it was not any Creed generally received before the death of Saint Austine the Nicene hath it not yet the Athanasian at first had it not nor is it in the symbolicall Hymne called Te Deum A modest censure of the Athanasian symbol and an Observation concerning the multitude of Creeds Chapter XI Of the word Hades which is translated Hell Page 32 that it proves the soules immortalitie in that it signifies a being subsistence or permanencie of the souls of dead men separated from their bodies and residing in a Mansion and Condition invisible to us Mortals That the place and state of souls separated is kept secret from us though the knowledge thereof hath been and is much desired Of Saint Hierom's and Curina's visions and the apparition of Irene deceased Chapter XII A censure of those visions of Saint Hierome and Page 35 Curina by comparing them with the Ecstasies of Saint Peter and Saint Paul mentioned Acts 10. 10. and Acts 22. 17. What an Ecstacie Traunce or Vision is In what manner God spake to the Prophets in visions Of Saint Johns Revelation The difference between Divine Inspirations and prophane Enthusiasmes That the one illuminates the other obtenebrates mens understanding and how such raptures or exstacies do argue and prove the Soules seperabilitie and immortalitie Chapter XIII That the Apparitions of the dead do not prove the Page 39 Souls immortalitie For that they are not really the Soules of men deceased but possibly may be the delusions of Satan assuming the shapes of men Why Necromancy is forbidden Deuteronomie 18. 11. Albeit the dead cannot appear to the living at their desire That the state of Soules seperated is concealed Chapter XIV That the Soules immortalitie is confessed by the Page 41 Church Catholick That the Commemoration of the dead in the Church Litnrgies was principally to set forth the Churches belief of the immortalitie of their Soules For that the dead receive no benefit by the prayers of the living The Opinion of some Divines concerning Saint Pauls prayer for Onesiphorus 2 Timothy 1. 18. and of that saying 1 John 5. 16. of which see a full Exposition in my fourth Book Chapter XV. That the Father's did not believe as the Commenter Page 43 doth that Soules departed are insensible as if they were dead or asleep because the Saints departed do pray for the Church Militant as the Fathers thought Chapter XVI Of the departures of mens soules That their conductors Page 48 and leaders to the other World are Angels good or bad That soules seperated are setled in certain Mansions is shewed by Scriptures and Fathers whereby the permanencie and immortalitie of the soul is clearby proved That all those severall mansions go under the generall appellations of Heaven and Hell Chapter XVII A particular detection of the blasphemies contained Page 51 in the Commentarie which are reduced to these two heads The first shewing the blasphemies against the Godhead of Jesus Christ The second shewing the blasphemies against the Incarnation of God and his gracious work of Redemption CHAP. XVIII The dreadfull consequences of the Commenters Page 51 blasphemies in denying the Godhead of Christ and his great works both of Creation and Redemption That it is much better never to have been born or by death to be annihilated or to perish as the beasts doe then to live and die in these sinnes and to rise to judgement The conclusion of the first Book The Table THE SECOND BOOK Containing an assertion of the Godhead of Jesus Christ against the Commentarie Chapter I. AN introductorie discourse concerning Page 1 the sinne against the Holy Spirit as it is described Matth. 12. 31. Mark 3. 29. Luke 12. 10. Divers doubts difficulties and opinions thereof Chapter II. What the word Blasphemie signifies That this Page 4 sinne was the blasphemous denying the Godhead of Christ The spreading of that Pharisaicall blasphemie amongst Jewes and Heathens Of Apollonius of Tyana the Magician compared by Heathens with Christ for miracles Certain considerations premised for clearing doubts concerning this sinne and two conclusions extracted from those consisiderations Chapter III. That the Godhead of the Sonne is called Spirit 7 and Holy Spirit that every Person in the Trinitie is and may be called the Everlasting Father in respect of Creatures and yet how the appellation Father is proper to the first Person That every Person is holy and an Holy Spirit and yet how the appellation Holy Spirit is proper to the third Person That the words Spirit and Ghost signifie the same thing Chapter IV. Diverse Observations of the words of Christ Matthew Page 20 12. The result is that the Pharisee's blasphemie consisted in the deniall of Christ's Godhead The difference between a sinne against the Sonne of Man and against the Holy Spirit The judgement of the Fathers herein Chapter V. The Opinion of later Divines concerning this Page 14 sinne that they affirm Arius and the Emperor Julian the Apostate to have sinned this sinne An examination of the particular sinne of the said Arius and Julian and a breif narration of their lives and deaths Chapter VI. Why the Blasphemy of denying Christs Godhead Page 33 is called the unpardonable Sinne that the Commenters Doctrine in this grand Heresie is no better then Judaisme or Turcisme that it is by the Fathers esteemed and called Antichristianisme To deny Christs Godhead is to renounce redemption and salvation by him wherein the worth and preciousness of the blood of Christ consisteth Chapter VII That the Commenter in Logick sheweth himself Page 37 to be a
Baptisme That the principal scope of that place is against the presumption of Anabaptisme or a second Baptisme Chapter V. That the word Renue is to be understood onely of Page 16 renovation by a new Baptisme That sinners after Baptisme may have the remedy of repentance but not by a new Baptisme The distinction of renuing 1 Baptismall 2 Morall or penitentiall Four Propositons by which the meaning of these words is collected In what sense sinnes originall or actuall are said to be taken away in Baptisme Chapter VI. How a second Baptisme is said to be a new crucifying Page 19 of Christ That it is ignominious to the All-sufficient sacrifice of Christ That a second Baptisme doth no good but much harm it aggravates sins even as rain maketh weeds to grow that these words do not prove an impossibilitie of repentance but onely an impossiblitie of renewing by a new Baptisme Chapter VII A review of those words Heb. 6. 4. and some Page 25 doubts cleared That none were anciently called illuminate but onely the Baptized That Catechising was not then called illumination What moved the Apostle to handle the Doctrine of Baptisme and so strictly to forbid Anabaptisme in the Epistle to the Hebrews rather then in other Epistles Chapter VIII The distinction of Baptismes into true and false Page 30 The formes of Pseudobaptismes among Hereticks That after their dipping a true Baptisme may be administred and yet cannot be accounted Anabaptisme The Novatian Baptisme was a true Baptisme Saint Cyprian is in part excused Chapter IX That the Disciples of Ephesus Acts 19. who Page 34 said they had been baptized to Johns Baptisme were notwithstanding then Baptized by Saint Pauls appointment yet that this example doth not warrant Anabaptisme because Johns Baptisme was then out of date and Null Johns too late Baptisme compared with the now Jewish Circumcision and both found unlawfull Chapter X. Of true Christian Baptisme that it may not Page 38 be twice ministred No Heretick maintained two Baptismes but onely Marcion What Marcion was the reason why he multiplied Baptisme The reasons why Novatians Donatists and the late Anabaptists rebaptized answers to their reasons Of baptizing Infants of Saint Cyprians error and Athanasius his ludicrous Baptisme Chapter XI That the ancient Church allowed but one Baptisme Page 46 is shewed by the then frequent deferring it till ripe years or old age That their delaying was mostly for carnall respects The danger of delaying Baptisme The Story of a Jew Anabaptist An example upon an Arian Pseudobaptisme The summarie meaning of that Scripture and the Exposition concluded Chapter XII A full Exposition of Heb. 10. 26. The particular Page 52 sinne against the Holy Spirit is shewed to be the blasphemous denying Christ to be God What is meant by accounting his blood common or unholy The unsufficiencie of legall sacrifices and the sufficiencie of Christs sacrifice Chapter XIII Of severall degrees of this sin of denying and rejecting Page 57 Christ and salvation by him First some deny him outwardly onely by compulsion and terror of torments Secondly Others wilfully uncompelled Thirdly Others both willfully and also after-knowledge as Arius Julian and this Commenter The concurrence of Theophilact and Saint Anselm in the sence of this place Chapter XIV That the remedy of repentance is not absolutely Page 61 taken away from them who have sinned the grand sin of denying and renouncing Christ That such possibly may repent That this sin is then onely unpardonable when it is accompanied with small impenitencie The Conclusion of this Exposition Chapter XV. Whether such blasphemers if they repent may Page 64 possibly find mercy The difference of repentance Legall and Evangelicall The repentance of Judas The difference of Repentance and Rescipiscence The Conclusion that true repentance is never totally rejected Objections out of the Old Testament answered Why temporall pressures are not alwayes removed upon true repentance Chapter XVI A full and large Exposition of 1 John 5. 16. Page 70 That the Fathers called some sins Veniall and some Mortall albeit every sinne in its own nature and merit is mortall or deadly What is meant by a sinne unto death and a sinne not unto death That sins are not equall Chapter XVII The judgement of the Fathers and ancient Expositors Page 74 concerning sinne unto death The Discipline of the Primitive Church correspondent to their judgement That the greatest sinnes may be and actually have been pardoned The true sence of the Fathers in calling some sinnes veniall and some mortall Chapter XVIII The meaning of those words I do not say he shall pray for it That the praying or not Page 79 praying mentioned is to be understood of the living and not of the dead The practice of the Church in praying for penitents The manner of Ecclesiasticall or outward pennance shewed in the pennance of the Lady Fabiola In what case God forbad praying for sinners in the Old Testament Chapter XIX That no condition of any grand sinner is so desperate Pag 83 during life but that he may be prayed for in this sence that he may have the grace of conversion Certain Propositions of Divines concerning the matter now in hand are examined The practice of the Synagogue and Church in praying for all Mankind the concurrence of the Church of England therein praying even for Heathens Idolaters Persecutors and Hereticks Chapter XX. The meaning of those words I do not say he Page 89 shall pray for it set down positively and conclusively The difference between praying for the Person and praying for the sin The different prayers for a sinner penitent and a sinner not yet penitent The practice of this Church in praying for persecutors and yet against them The prayers of Christ and Saint Stephen explained The case of Alexander the Copper-smith Chapter XXI A Recapitulation of the former Expositions of Page 94 those foure places That finall impenitency cannot be called the Grand sinne The difference of repentance required for the inferiour and unknown sins Of the Solifidian doctrine The particular sin of misbelieving the Incarnation of God censured with Charitie The conclusion of this fourth Book FINIS Errors of the Press In the Title page line 12 for 1647 read 1646. In the advertisement to the reader p. 3. l. the last to Joh. Hen. Bistersâ—ldius add and published An. 1639. In the preface p. 12. l. 29 r. only In the 1. Book p. 18 l. 10 r your word is p. 28. l. 7. r. mortuos p. 29 l. 18 r. one Lord p. 30 l. 38 r. Nicetas p. 33 l. 41 r. a dead p. 34 l. 32 r. Sentence p. 47 l. 19 soul r. joul p. 51 l. 29 pro r. per in the margin In the 2 Book p. 3 l. 8 fur r for p. 6 l. 27 Lucan r. Bucan p 8 l. 33 Ehat r. That p. 12 l. 16 aith r. saith l. 18 sod r. Son l 23 conjicietur r. conjicietur p. 17 l. 19 r. how can p 18 l. 37 Olympus r.