can be no Repentance To be briefe as the Apostle saith It is impossible that Cor. 8. Heb. 6. they who were once lightned and haue tasted of the heauenly gift and were made partakers of the Holy Ghost and haue tasted of the good word of God and of the powers of the world to come If they fall away should be renewed againe by repentance seeing they crucifie againe to themselues the Sonne of God and make a mocke of him Vpon which words Anselme writing saith that therefore it is impossible that such should be renewed Quia nolunt renouari because they will not be renewed So that Non est excusatio Infirmitatis eorum sed culpa voluntatis They cannot excuse themselues by pleading Infirmity but condemne the peruersenesse of their owne will who had rather abide as they are then be renewed For so execrable an hatred doe they carrie against God which as the Apostle saith of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neuer falleth away 1. Cor. 13. Therefore one rightly expressed the Nature of this Sinne Ex vet quodam Ma. scrip comment Sup. Math. anonymo that it is Sibi ipsi causa et semper causa est et semper est It is caused by the party himselfe and this cause is perpetuall and the Sinne which is the effect is perpetuall also So that their Malice continueth against God euen in death and they that depart out of this life with hatred toward God Sub â—ich de Sancto vict tract de â—pi Blasphem eodem morbo in aeternum tabescunt Euerlastingly languish vnder the same disease and euer hating neuer repent and therefore hee termeth this Sinne Aeternum Delictum the euerlasting Sinne and neuer repenting hee is aternaliter reus eternidelicti for euer culpable of the eternall Sinne. Hereupon the Ancients made finall perseuering therein to be complementum huius peccati the Consummation of this Sinne which is true if it be spoken by way of Necessarie Hugo Card. Sup. 12. cap. Luc. Concomitance not of casuall euent for then euery sinne wherein a man departeth out of this life Impaericent were irremissible which is false Therefore in my Text wee finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter Imperfectence praesupposing a continuall progresse therein as the Greeke Scholiast hath Occumen in Enarrat ad hunc locum obserued before me Therefore Augustine iudged this sinne to be vnpardonable Non quia Blasphemia sed quia ex Maleuolentia not Lib. quaest de viroque test mixt as it is simple Blasphemy But because it proceedeth from and is alway accompanied with Malice against God which neuer ceaseth So that this sinne may be said to be vnpardonable Negatiue Compend Theolog lib. 3. ca. 29 as the Diuels which neuer shall be forgiuen Preuatiue because there is no Congruence in this Sinne to be forgiuen Contrary because it hath a Disposition resisting remission I will adde the Iudgement of Scotus for a Summary Ad peccatum in Spiritum Sanctum requiruntur tria Sup. 2. Sent. dist 43 Three things must concurre to the constitution of that Sin against the Holy Ghost First set Malice Secondly it must be against the Commaundements of the first Table which respecteth the whole duty of Man vnto God Thirdly it must be attended with that which most opposeth Conuersion vnto God which is finall Impenitence not because a man dieth without Repentance but because he hath a purpose neuer to repent which proceedeth of Despaire Lih. de side ad Petrum as it doth appeare saith Augustine in Cayn and Iudas And let this suffice to haue beene spoken of this fearefull sinne according to the capacity of my shallow vnderstanding If any one thinke otherwise I refuse not his opinion if it may appeare true Let euery one who wishcth well vnto his owne soule looke into himselfe that there be not found in him an euill and vnfaithfull heart to depart away from the liuing Lord. Heb. 3. Let euery one proue himselfe Whither he be in the faith examine himselfe know himselfe whither Iesus be in him or 2. Cor. 13. that he be a Reprobate for if any one withdraw himselfe my Heb. 10. soule shall haue no pleasure in him saith the Holy Ghost God forbid that either Atheisme should so blinde vs or Mahumetisme alienate vs or Iudiasme suspend vs or Hypocrifie poyson vs or Papisme delude vs or Epicurisme corrupt vs that we should either with Diagoras Deum excludere statly denie God or with Protagoras Deum in dâ—bium vocare once doubt whither there be a God or no. â—actant 1. de fals reiâ—g cap. 2. Or that with Mahumedes Sergius and the Turkes wee should denie Iesus to be God and affirme him to be the Son of Mary Et non nisi nuncium Dei and but onely an Ambassadour of Gods as other Prophets before him had been Alchoran Azeaâ— 12. and that Christians erre making him their God Plusquam praedicauerit nobis more then he commanded or required at our hands and that therefore we reape no benefit by him Or that with the vâ—gabond Iewes wee should renounce him because hee brought not the whole world at his comming vnder his subiection and gathered not their out-casts from all parts of the world together built them not a new Ierusalem in Mount Syan and gathered them not thither to obserue the whole Law of Moses in great peace and prosperity and made them not immortall and impassible therein and that therefore wee should expect another Messias Or that with the superstitious Papists wee should by faigning false things of Christ not worship him but our owne fictions and ascribe the honour proper vnto him to other which is omnino non colore not to worship him at all â—act â—â—b 1. cap. 19. Or that with the voluptuous Epicure we should neglect his seruice and liue to our selues onely as if hee regarded not what Man doth on Earth nor respecteth the Honour man should giue him Or that with the painted Hipocrite wee should be Christians but in shew like some of the Courtiers of Constantius Chlorus who chose rather to renounce Christ then the Pusâ—b lib. 1. de vit const cap. 11. Emperours Seruice whom he afterward worthily reiected as Traytors to him who would not be faithfull to God Or but to serue their owne turne like the greedy Courtiers of Constâ—ntine the great who were Christians opinione Idem lib. 4. de vit Constant cap. 54. tantum in conceit onely And therefore ready to turne with euery blast of winde like Ecebolius the Sophist of Constantinople who conformed Socrat. lib. 3. hâ—st Eccles cap. 11. himselfe to the diuers Religions of sundry Emperours When Constantius Iuntor ruled hee seemed a zealous Christian when the Empire came vnto Iulian the Apostata he as earnestly maintained Paganisme and when Iouianus was Emperour he embraced Christianity againe and casting himselfe on his face before the Church gate cryed out Me
be saued For what are the Scriptures But Christ vayled and what is Christ but the vnmasking of the Scriptures The word of Truth is the word of Christ Christ is the Truth of this word The Law led vs vnto him the Patriarchs foresaw him the Prophets foretold him the Euangelists writ the whole History of his life the Apostles preached the Gospell of Christ The Gospell I say that is saith Chrisostome the Ioyfull Praefat. a â—â—uang Math. message of Saluation wherein wee are certified that punishment is taken away that Sinne is pardoned that wee are Sanctified Iustified Redeemed Adopted to bee the Sonnes of GOD made heyres of Heauen yea wee who once were the Enemies of God and sate in darknesse and in the shadow of Death To the effecting whereof the onely begotten Sonne of God Veraciter factus est homo was truely made man In Gregor the Sacrifice of our redemption vouchsafed Mori vt vitulus to dye as a Calfe By the power of his might Surrexit vt Leo did rise againe like a Lyon and ascending vp into the Heauens was Eleuatus vt Aquila mounted like an Aeagle where hee sitteth in Maiesty and Glory at the right hand of his Father vntill he shall returne againe at the fulnes of time to Iudge the world and hath deliuered in the Interim to our custody his precions treasure which he will exact againe at our handes Namely the Law and the Prophets the Gospell the writings of his Apostles his Sacraments the grace of Remission of Sinnes and Iustification the Dignity and Honour of his glorious Name that wee are and so likewise called Christians A people beloued of God Elect and peculiar Hee came into the world to bee vnto the Iewes a finisher of the Law and to the Gentiles A Light in the middest of their darknesse and a Rocke of Saluation to all that would 1. Pet. 2. build on him And though hee became vnto the vnhappy Iewes Petra scandali Lapis offensionis a Stone to stumble at and a Rocke of offence and to the Impious Gentile In signum cui Luk. 2. contradicitur for a Signe to bee spoken against yet vnto vs who beleeue in him hee is Power Wisedome Righteousnes 1. Cor. 1. and Redemption Out of the premises I inferre this Conclusion That whosoeuer renounceth the word of God contained in the olde and new Testament renounceth Christ also for the word is the Law of God which in the Old and New Testament was deliuered by Christ So that hee came into the world to the end to declare the Truth which lay hid in the olde Law and to beare witnes thereunto And againe such a one maketh GOD the Father a Lyer who in Iordan and the Mount Tabor testified of CHRIST This is my welbeloued Sonne in whom I am well Math. 3. Mark 3. pleased For God as the Obiect hath a double reference to our Faith as the Medium and Conclusion the Forme and the Matter * Lib. 3. Sent. dist 23. Id quo creditur id quod creditur saith Lumbard As the End and the Meanes hee is both the Agent the Obiect the End and the Rule of our Faith as hee is Veritas prima reuealed by himselfe in the Scriptures because the Scriptures are the Ministeriall reason of the Obiect of our Faith for Faith is Ioyned to this Obiect by this Medium for the Scriptures are Deus dicens seipsum saith * Caietan ad 22. 2. Aquin. q. 2. a Diuine God declaring himselfe to Mankinde Therefore whosoeuer renounceth the Gospell renounceth CHRIST also And againe whosoeuer abandoneth that Truth of Christian Religion which is deriued thence by necessary and Infallible consequence tearmed by St. Chrysostome Dogmatafidei the principles and Articles of Sup. verba contextus Faith forsaketh CHRIST IESVS himselfe and consequently relinquisheth the whole meanes of Saluation and must necessarily perish Hee that shall not in wordes confesse and in deede maintaine if need so require to the staking of his life thereon the Honour of Christ his Sauiour is worse then an Infidell for the Heathen themselues affirme nothing to be so Inhumane so Beast-like Quam committere vt Beneficio victus esse videare as to bee carelesse to requite a good turne to the full And if the Christian shall bee silent in this The very Math. 10. Stones would cry out against him If thou Deny him before Man hee will deny thee before God And better it is that thou shouldest bee * Chrysost apud Hug. Sup. 10. Cap. Math. Testis Christi a witnes to maintaine the glory of thy Lord and Sauiour then that thou shouldest hereafter finde CHRIST Testem contrate a witnes to conuict thee of Infidelity It is the highest degree of Ingratitude to repay Euill for Good and to scorne and disgrace a Benefactor Peremptoria res est Ingratitudo saith * Ser. 5. 2. Bernard Ingratitude is a deadly thing it slayeth the Soule there is nothing so displeasing to God in the Children of Grace and againe hee termeth it * Sup. Cant. Ventum vrentem a burning winde which dryeth vp the fountaine of Gods loue the dewe of his Mercy and floods of his Grace Such like Methridates who hated the Antidote which preserued his life from the danger of poyson renounce the meanes whereby their Soules are saued from Hell Death and Damnation And such are most like vnto mad Dogs who runne chiefly with fury at their Masters from whome they receiued their breeding and their feeding And this is the true Sinne against the Holy Ghost Impugning of Gods word in manner abouesaid for that it proclaimeth the Majesty Wisdome and goodnes of God and therefore hee that opposeth this Truth opposeth Gods honour the truth of Faith which is the foundation of our Saluation This is the Obiect of this Sinne the Truth of Christian Faith which whosoeuer Impugneth is said to resist the Holy Ghost by whom it is reuealed and infused into Man and therefore hee is called Spiritus veritatis because hee leadeth Ioh. 16. into all Truth If any should growe to that Impudence to deny Truth in respect of the Entity thereof hee is conuinced by the strength thereof for it beeing the light of the Soule can neuer Set for it casteth her beames so strongly on the Soule that a man cannot imagine it not to bee for if there bee no truth it is true that there is no truth therefore something is true and if something bee true it is true that there is Truth therefore if Truth be not there is truth See how the Truth prÄ™uaileth aboue all thinges I â—â—iras God is the Fountaine of all Truth and from him hath euery truth his Emanation and more especially the Truth of Christian Faith which is the power of God vnto Saluation vnto euery one that beleeueth and that through the Operation Rom. 1. of the Holy Ghost and consequently hee Sinneth against the Holy Ghost who
doth hate persecute or renounce the same St. Augustine was once of Opinion that No mans Conscience could hate GOD but afterward he retracted it at the first he did not remember the saying of the Holy Ghost The presumption of them that hate thee increaseth euer more and more For there are many that hate God whom because Psal 74. they know to bee an auenger of wickednes they wish hee had no Beeing for Qucm metui◠quisque periricupit and so though that all men by Nature desire the knowledge of the Truth yet ratione adiuncti or effectus consequentis he may abhorre it and labour to doe pręiudice thereunto So a man may hate God for his Iustice which punisheth Sinne and his Truth which descryeth and reproueth the same The Circumstances Beleefe in Christ and knowledge of his Word going before and yet Christ repudiated NOw I come to the Circumstances without which wee cannot define this Sinne for not euery one that beleeueth not the Gospell in whole or part is culpable of this great Sinne yea though hee Impugne it and therefore wee must distinguish There are some who as yet haue not receiued the Faith as Natiue Indian Idolaters and other who neuer heard of it * Aquin. 2◠2. quaest 10. art 1. and these are termed Infidels Negatiue Or they haue once Beleeued and after departed from it and that either a parte in aliquibus in some particular Tho. Elys 19. in Clypeo piorum quest 42. art 1. pointes by their vnderstanding deceiued and such are termed Haretickes Or a tota totaliter from the whole in generall by their Will and Affection depriued and these are termed Apostatates The first sort are not censured in my Text because they receiued it not Nor the second because they knew it not But the third are directly pointed at who both receiued and knew it For the Cleering whereof you must know that as in Naturall Obiects there must bee first a representation of them to the Sences Secondly a Iudgement of the thinges represented by the Minde for Iudgement is Completinum cognitionis Aquin. 22.2 qu. 173. the perfecting of knowledge So before a man bee a perfect Christian two thinges are requisite First Vt sanè capiat ea quae Creduntur that he verily beleeue Aquin. 2. 2. qu. 9. art 1. the Articles of Faith Secondly Vt habeat rectum Iudicium de eis discernendo credenda a non credendis that hee Iudge rightly and soundly what hee ought to beleeue what to refuse both which are intimated in these wordes Beleeued and knowne as Anselme and Bruno expound them The first Circumstance After wee haue receiued To receiue the Truth is to beleeue it and to beleeue in Christ as the Truth teacheth vs and thus the word is vsed by the Euangelist where hee saith That vnto as many as receiued Christ hee gaue them power to be made the Sonnes Ioh. 1. of God and hee manifesteth it in the wordes following viz. To those who beleeued in his Name So Theophilact expoundeth it and in this Sence Diuines expound this word of my Text Anselme for inward Illumination Bruno for Beleeuing the Gospell Nature being blinde in Heauenly thinges if it should ouer-rule in Man must necessarily preuent his Saluation For that the Naturall man Beleeueth nought but that hee first apprehendeth by knowledge when Diuinity first doth require our confident assent to that it propoundeth and after certifieth vs of the Truth by Euidence Yea wee haue an Inchoation of Blessednes in this life by the assent of Faith which compriseth in her boundlesse Continet the end of our Hope for in this wee doe hope to bee blessed because wee shall see in open Vision that Truth vnto which wee doe now cleaue by Faith for Faith maketh these thinges present in our heart by the certainty of Beleefe and therefore is defined to bee A substance of thinges hoped for as if it gaue a reall possession of it to the Beleeuer Heb. 11. Without which Beleefe reason sheweth that Blessednes cannot bee attained for though all men desire it yet who will vse meanes if he dispaire to attaine and therfore Hope is necessary And againe who will desire to hope for that he doth not Beleeue And therefore it is necessary first to beleeue in Christ and to beleeue those thinges also without which Christ cannot bee loued that by beleeuing them hee may shape his course toward him Therefore CHRIST the Eternall word of his Father hauing according to his promise of olde Assumed our Flesh suffered Death for our Sinnes risen vp againe for our Iustification which are incredible to the Naturall man that either God should become Man Dye as a man and that man should rise from Death like God and all this for Man ought to bee entertained by Man with great Ioy and confidence because by him wee are made the sonnes of God As hee hath performed these thinges for vs so hee expecteth that wee dispise not this Grace but earnestly embrace it with thankesgiuing and build on him onely For God * Ser. de fide Spe et Char. saith Chrysostome would haue Man proue toward him as he hath shewed himself toward Man he cannot attaiue vnto the reward who will not professe him Nec accipere potest quod promittitur nisi ante Impleuerit quod Iubetur nor can hee receiue the promise who doth not performe the condition viz. Beleeueth But hee that beleeueth not is already Iudged therefore Ioh. 3. our Sauiour said that the Holy Ghost would reproue the world of Sinne because they Beleeued not in him and no wonder Ioh. 16. because * August ibi Hoe manente caetera dimittuntur as long as incredulity remained all other Sinnes abode Originall and Actuall but this being casseered all were forgiuen for faith in Christ quitteth man of all by apprehending the Merit of his passion whose Blood shed washeth vs cleane from all our Sinnes Hereupon we renounce all things whatsoeuer and our selues also to follow him as his Seruants Subiects and Souldiers and so to be reputed and termed * Nazianz. Inde Christianus vocaris quia in Christum credis Hence are we called Christians because we beleeue in Christ By which Name we testifie that we build onely on him and acknowledge him for our King and Redeemer we obserue all his Commaundements and iudge his rule to be the perfection of life Limiting our Beliefe to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we doe Huius iurare in verba Magistri take an Oath of alleageance vnto him in Baptisme to confirme our fidelity it being * Basi ' lib. 3. cont Eunom Sigillum fidei the Seale of our faith wherein we receiue the Crosse on our forehead which is the seate of shamefastnesse in token * Aug. in Psal 130. Ne Christi opprobrio Christianus erubescat that we should neuer be ashamed to confesse Christ crucified and to fight vnder his Banner vnto our liues end
Deut. 6. in his Seruice God commaunded them To seeke after the knowledge and vnderstanding of the Law hee commandeth them to learne it themselues to teach it to their Children hee enioyneth Meditation thereof in all places and at alltimes at home and abroad lying downe and rising vp he commandeth to make them the Obiect of their Sences to binde them for a signe on their hands and as frontlets betweene their eyes to write them on the poastes of their Houses and on their Gates For those things which wee haue learned and taught others and doe continually thinke of and which are the dayly obiect of our Sences as those thinges wee haue in our hand of our feeling and the thinges wee doe beholde with our eyes of our Sight or those places vnto which wee haue frequent recourse as the doores of our House cannot bee forgotten by vs. Therefore in another place hee saith more manifestly Forget not the thinges which thine eyes haue seene that they Deut. 4 depart not from thine heart as if hee should haue saide The Euidence of knowledge should so perswade the heart that it should neuer bee moued from it's resolution So that hee who once hath receiued the Faith of CHRIST and after by searching the Scriptures findeth certaine testimony of the power and efficacy thereof vnto Saluation to euery One that Beleeueth hauing his Vnderstanding quit from Ignorance his Iudgement from Error his Conscience and Affection Rom. 1. also perswaded of the truth hereof and bearing witnes thereunto what remaineth but that such a one if hee notwithstanding all the prÄ™cedence renounce the Faith and persecute it spreta Conscientia in despite of his Conscience is an Aduersary to the Holy Ghost because hee resisteth his Grace viz. The Illumination of his Soule by Faith the tasting Heb. 6. of the Heauenly Guift of remission of Sinnes by Hope the partaking of the Holy Ghost in his Guiftes by knowledge and vnderstanding the tasting of the good word of God by inward delectation conceiued by hearing the Gospell preached and the tasting also of the powers of the world to come as life euerlasting by hope A fearfull fall and incredible to some that a man should rise to that height and fall so farre away again that against his knowledge and Conscience Impossible it is not for Sinne disordereth the Affection not the Vnderstanding The Holy Ghost enlightneth euery Ioh. 1. man that commeth into the world as well the wicked as the Godly the Reprobate as the Elect reuealing vnto the Reprobate not perswading their Consciences enlightning their vnderstanding not sanctifying their Affection like the Sunne which with her Beames onely enlightneth the Moone but heateth the Earth moreouer vnto fertility The Reprobate haue him Secundum infusionem for a time infused into them after which hee departeth from them for * Rich. de Sanct. vict Ser. desper Sancto vadit et venit recedit et redit Hee goeth and commeth departeth and returneth The wicked tast him but relish not the sweetnes because of their distempered pallat or foule stomack which maketh them belch vp the sweetnesse againe and therefore it doth not nourish them though for a while it may delight them Therefore such are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporarie Beleeuers Math. 13. 1 Ioh. 2. neither were they of Christ for had they beene of Christ they had continued with Christ Therefore * Hom. 35. in Math. Sup. haec verba Transeuntâ—s blas hemabant cum et Anselm Ibid. Origen saith It is Opus praeter euntium the property of vnstable persons onely to blaspheme Iesus No constant man blasphemeth Iesus for their feete are placed on a Rocke But if they fall or passe by him they blaspheme him and those who nod the head at him hauing no firme head but such in Minde and Affection are moueable to impietie Cyprian saith it is Summa Delicti non agnoscere quod ignor Tract de Idol van are non possis The extremity of Sinne not to acknowledge that whereof thou canst not be ignorant In what State is he then who denieth what he beleeueth and knoweth to be that Truth by which he must be saued and of Enuie moreouer disgracefully reuileth it and cruelly persecuteth it Such are perfect Blasphemers and therefore Caietane rightly iudged Blasphemos non esse Infidoles that Infidels Ad quaest 13. 2.2 art 1. could not commit this Blasphemie against the Holy Ghost because Blasphemers know they Sinne in this kinde against their Conscience and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by the verdict thereof But the intention perfecteth it in the Beleeuer Tit. 3. and their Sinne is more grieuous for it had beene better â— Pet. 3. for them neuer to haue knowne the way of righteousnesse then after they haue acknowledged it to turne from the Holy commandement giuen vnto them And therfore our Sauiour conuicteth the Pharisies of this Sinne because they both heard him saw him by his singular words and workes like vnto which neuer man vttered or acted before knew him to be the Sonne of God and yet they Ioh. 15. hated him and persecuted him euen vnto death Whereby they manifestly declared themselues to be guilty of that great Sinne maliciously controling the operation of the Holy Ghost in their soules who could not be ignorant who Christ was and whence he came What that Sinne against the Holy Ghost should be diuers Ages haue produced diuers opinions St. * Exampla â—â—ad Marcell Hierom said it was Cum videas in virtutibus Deum Belzebub calumniari in factis to ascribe Gods manifest power to the Diuell St. * Sup. cap. 12. Luc. Ambrose to denie Christs Diuinity St. * Ser. de vurbis domini Augustine said it was finall impenitence St. * Can. 12. Sup. Math. Hillary Diuinâ— virtutis potestatem negare To denie the power of Gods might Some say it is to thinke amisse of the Holy Ghost concerning his Essence or Equality The Schoolemen for the most part Abijcere per contemptum Super. 2. Sent. dist 43. et Summustae Sup. 2.2 Aquin. q. 14. eâ— per quaehomo retrahitur a peccando to reiect with disdaine those meanes by which a man is with-held from sinning And they make sixe kindes hereof viz. 1. Despaire 2. Praesumption 3. Enuie of his Brothers Grace 4. Impugning of the knowne Truth 5. Obstinacie and finall Impaenitence Some haue said it is Infidelity other Sinne against a mans conscience and sundry other opinions there haue bin which I purposely omit Being then compassed about with so great a cloud of witnesses what remaineth but that wee looke to IESVS the Author and finisher of our Faith and seeing the Mysterie of Heb. 12. this question is great let vs with Augustine seeke for light to expound it from the Lord. Our Sauiour CHRIST hauing by his Diuine power cured one who was blinde and Dumbe and cast out the Deuill
Nature was fit to bee offered for Man who had offended Secondly because it was passible and Mortall and therefore was fit for Immolation Thirdly because it was without Sinne. Fourthly because it was the Flesh of him that offered it it was therefore acceptable vnto God because of his vnspeakeable Charity that offred his owne Flesh Which Augustine obserued Quid tam Congruentur ab Lib. 4. de Triâ—â— Cap. 14. hominibus Sumeretur quod pro eis offeretur quam humana caro What could be taken so fitly by Men to bee offered vp for men as the Flesh of Man and what was so fit for Sacrifice as Mortall flesh and what so cleane to purifie the Sinnes of mortall Men as Flesh voyde of the contagion of carnall concupiscence borne of the wombe of a Virgine and what could bee so thankefully offred and accepted as the flesh of our Sacrifice being made the Flesh of our Priest Hee was that Priest by whome wee are reconciled hee was that Temple in which wee are reconciled hee was that God vnto whom wee are reconciled Behold the man who hath giuen himselfe an Offering and Ephes 5. a Sacrifice of a sweete smelling sauour vnto God for vs. This is that Sacrifice for Sinne with which God is pacified God will not bee pacified without Christ for without the shedding of Blood there is no Remission Heb. 9. By this meanes the Soule wrapped in Sinne must appeare before God firmely beleeuing that his Sinnes are purged by the Blood of Christ in the multitude of the mercies of God as hee himselfe hath said Though your Sinnes were as red as Esay 1. Scarlet I will wash them as white as Snow All the waters of Iordan cannot cleanse our Leprosie but the Blood of IESVS onely hath that abstersiue facultie to purifie our Soules of the foyles of Sinne. * Chrysost hom 13. in Cap. 7. ad Heb. Non est aliud Sacrificium there is no other Sacrifice this One hath purged vs if this fayle Ignis Gehenna Hell fire followeth Nullius Martyris sanguis saith Augustine The blood of no Martyr was shed to this end Miserable therefore is their case who trust to the Supererogation of their Saintes in their passions exceeding their owne Sinnes whereas they are taught by their own School-man that the merites of the Saintes were * Dom. Soto sup 4. Sent. dist 19. Vltra condignum remunerata a Deo exhausta rewarded aboue their desert by God and exhaust on themselues But wee are Sanctified euen by the Offering of the Body of Iesus Christ once made and with this one Offering hath Heb. 10. hee Consecrated for euer them that are sanctified Behold the vertue of Christ his Sacrifice * Haymo in cap. 7. ad Heb. Vnum enim fuit semel oblatum sufficit in sempiternum ad tollenda omnia peccata Credentium This one Sacrifice once offered sufficed for euer to take away all the Sinnes of the faithfull Wherefore seeing that * Isych lib. 5. Sup. Leuit. Perfectio omnimoda nostra salus c. That the Sonne of God by Sacrificing himselfe hath fully accomplished our saluation and that there can be no satisfaction for Sinne Nisi in vertute passionis Christi but onely in the vertue of Christ his Passion It remaineth that whosoeuer renounceth the same reiecteth the sole meanes of his Saluation and must consequently perish euerlastingly This is that chiefe Corner stone Elect and precious In 1. Pet. 2. which whosoeuer Beleeueth shall not bee confounded But vnto the Disobedient hee is a Stone whereat they stumble and stumbling fall and falling loose their liues and winne Death and purchase to themselues damnation Whosoeuer therefore cleaueth vnto Christ with a firme Affection is quit from all Sinne and fully reconciled vnto God but whosoeuer despiseth him finally perisheth euerlastingly for the Wrath of God abideth vpon him for euer Hence it appeareth that wilfull and malicious Apostacy from Christ and his Gospell before professed Zealously and according to knowledge is that Sinne against the Holy Ghost which our Sauiour saith shall neuer bee forgiuen and the reason of the Irremissibility thereof is made manifest viz. Adesertion and malitious Impugning of the onely meanes of Remission the Sacrifice of our Redemption Christ Iesus our Sauiour and his Gospell And heere is the error of the Noâ—atians made apparant who Interpreted this Scripture of those who through feare of Death or paines of torture denyed or Blasphemed Christ How or whither Sinne against the Holy Ghost is Irremissible BVt let vs without prÄ™sumption more curiously examine this point which hitherto by any Diuine which I haue read hath not beene exactly discussed nor certainly determined that it may bee said of those who haue entred vpon it Quot capita tot sententiae St. * Lib. 1. Retract Cap. Augustine saith wee may not despaire of such a one while hee liueth Of the same opinion is St. * Ambrose Sup. cap. 3. ad Gal. St. * Hierome seemeth to holde it Irremissible for hee saith That if Peter had committed this Sinne hee had not Epist de trina negat Petri. beene forgiuen St. Hillarie saith that CHRIST denyeth Blasphemiae Can. 17. Sup. Math. spiritus Iudulgentiam pardon to the Blasphemy of the Spirit Hugo de Sancto victore saith that No man can giue a Quest 55. Sup. pist ad Rom. certaine Definition of this Sinne yet this is knowne Quod si quis sic peccarit num quam consequetur veniam that if any man commit it hee shall â—eder be pardoned And expounding the 4. 5. and 6. Verses of the sixt Chapter of the Epistle to the Hebrewes hee saith It seemeth to vs that in this place and in the Tenth Chapter of this Epistle the Author describeth the Sinne against the Holy Ghost In cuius barathbrum quiounque semel inciderit Impossible est quod paenitentiam consequatur aut Salutem Into the Gulfe whereof whosoeuer once falleth it is impossible that hee should euer attaine Repentance or Saluation Richardus de Sancto victore saith That if some bee Eternally Tract de Spir. Blasphem guilty of a Temporall Sinne in regard of Gods Iustice wee may beleeue that other may bee Temporally guilty of an Eternall Sinne in regard of his Mercy The School-men for the most part say Vix raro difficulter Sup. 2. Sent. dist 43. SuÌ„mistae Sup. Aquin. 2. 2. quest 14. Ientac 8. cap. 1. remittitur it is scarce seldome hardly forgiuen neuer read to haue beene forgiuen Caeietan saith that God hath denyed to such remission and repentance and to speake regularly it is neuer forgiuen Almayne saith it may bee forgiuen because a man may repent of it before his Death Moral cap. 28. But Armachanus saith It is one of those heynous Sinnes Lib. 9. de quest Armen cap. 27. for which a Man cannot obtaine pardon though hee should repent neuer so heartily These are the Opinions
of Men incomparably Learned and Iudicious in their time vnto whom wee ascribe due reuerence and glorifie God for his Graces bestowed on them to the Illumination of his Church But forasmuch as these forenamed worthyes neuer desired that their Authority Antiquity or Learning should praeiudice verity as it appeareth by their owne Confessions for that were to stop vp the way which leadeth to finde the Truth I am bolde therefore to trauaile after them in the Inquisition of this Mysterie and assuming by the way what they had found and discouered before I will annex ther eunto what I shall Iudge to the farther Illustration of the Obscurity so farre as God hath enabled mee submitting the whole to the Censure of the Church A Sinne may be said to bee Irremissible for one or all of these respects following Either Absolutely in its owne Nature Or in respect of the Actiue Power of the forgiuer Or in respect of the Preparitine disposition of the offender In respect of the Sinne it selfe it hath this common vnto it with all other Sinnes that it meriteth Eternall Death but it hath this proper vnto it selfe that it is Irremediably mortall perpetually punished and Necessarily Irremissible and therefore it is termed by St. Iohn Peccatum ad mortem Inclusiue 1 Ioh. 5. Caiet vbi Sup. for which hee would not haue vs to pray For as in Bodily death there are three thinges First losse of Life Secondly corruption of Disposition of the Body to receiue Life Thirdly Impossibility of reperation by Nature So in this Sinne there are three Circumstances which make the Offender vnrecouerable First losse of the Soules life by Apostacy For euery Branch that abideth not in Christ withereth and is cast into Ioh. 15. the Fire Secondly a generall De-ordination or deprauation of the powers and faculties of the Soule by malice and hatred against God which rebuketh the holy Spirit of Discipline Sap. 1. when it commeth that Grace cannot enter into their wicked heart For as Augustine saith Aduer sus gratiam qua reconciliatus Lib. 1. de Ser. Dom. in Monte. est Deo inuidioe facibus agitatur they rage with Enuy against that Grace whereby they should bee reconciled vnto God Thirdly an Impossibility of restitution by Repentance For their Heart is waxed fat and their Eares are dull of Esay 6. hearing and with their Eyes they winke least they should see with their Eyes and heart with their Eares or should vnderstand with their Heart and should returne that God might heale them So that they had rather se nunquamsaluari quam Christum Ansel Sup. 9. Cap. Math. recipere bee eternally damned then receiue CHRIST So that the Sinne is Impugnatiuum Medici Remedij Impugneth Compend Theol. lib. 3. Cap. 29. the Physitian and his Medicine Christ and his Sacrifice Secondly a Sinne may bee said to be Irremissible in respect of the power of the forgiuer There is no Sinne so great and deadly which God cannot forgiue in respect of his power which is Absolute but this Sinne hee cannot forgiue in respect of his power which is Ordinate because Deus nihil potest contrase God can doe nothing against himselfe Ansâ—lm Proso log cap. 7. 2. Tim. 2. or his Truth For the Apostle saith Hee cannot deny himselfe vpon which wordes Anselme alledgeth Dionisias thus fitly reasoning to my purpose Suimet negatio casus veritatis est veritas autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est veritatis casus non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dionis Areopag The denyall of himselfe is the fall of the Truth but the Truth is Existent or being and the fall of the Truth is Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Being If therefore the Truth be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Existent and the denyall of the Truth Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Existent the fall of Existent is to fall from Beeing for God cannot fall and not be Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Existent And therfore he cannot forgiue this Sinne without the Annihilation of himselfe and his Kingdome And therefore Zanchius note is obseruable saying This Sup. 1. mandat Sinne doth Ingulum Dei petere intend the Ruine and destruction of God And because there is no other Saluation then by the Death of Christ therefore also is this sinne Irremissible Because Christ Death in the opinion of a worthy Diuine Raymund Seband in viola animae Dia'og 6 Cap. 61. which was consummated with such wicked handes cannot blot out that Sinne by which it is wrought His reason is annexed Cum ipsa circa hunc plus â—peratur malâ— quam mors eius operetur Bonum Seeing the slaying of Christ was farre more heynous then the sauing of Man by Christ his Death was precious for Christ his Death respecteth vs onely who are nothing but their sinne tendeth vnto him who is Infinite in Goodnes and Maiesty And this opinion with the Reason of St. Anselme Quoniam peccatum quod contra personam illius fit Incomparabiliter Lib. 2. Cur Deus homo cap. 14. superat omnia alia que extra personam illius cogitari possunt Because that Sin which is committed against Christ his person doth incomparably exceede all those which may be conceited without his person Thirdly a Sinne may be irremissible in respect of the praeparatiue Disposition of the offender It is a true Saying of Augustine Qui creauit te sine te non iustificabit te sine De verb. Domini te Hee that made thee without thy helpe will not iustifie thee without thy consent for vnleast thou turne to God by Repentance God will not turne to thee by forgiuenesse for before Repentance man is not Susceptible of Gods Grace by which Remission of Sinnes is wrought But so foule is this Sinne as Augustine saith vt deprecandi humilitatem Lib. 1. de Ser. dominim Monte subire non possit That the Offender cannot humble himselfe to craue pardon but they rather lift vp their Horne against the Lord and his Annointed and they haue propositum non paenitendi a resolute purpose neuer to repent Otherwise Bona. in 2. Sent. dist 43. could they repent it were possible which they cannot doe Quod scilicet aeterna caecitate c. Because they are Caluin Instit lib. 3. cap. 3. strucken with vnrecouerable blindnes for their Ingratitude and at their best they proue but like Iudas Quem non paenitentia Dâ— poenit dist 3. cap. Sceleratior ex Leone duxit ad Dominum sed Desperatio traxit ad Laqueum whom repentance drew not backe to the Lord but Despaire to the Halter who sorrowed not propter amorem Dei for the loue he bare to God whom hee betrayed but propter enormitatem rei for the haynous treason he committed and Ibi nulla Reniissio vbi nulla possit esse poenitentia Gorrhan Pet. Mart. lib. 3. loc there can be no pardon where there
abridged in this Translation of it THE HISTORIE FOLLOWING IS RELATED OVT OF THE EPISTLE OF THAT FAMOVS DOCTOR MATHEVV GRIBALDVS Professour of the Lawes in the Vniuersitie of Padua who himselfe was a Spectator of this lamentable accident 1548. THere is in the Territories of Venice neere vnto Padua a place called Citadella wherein dwelt a Lawyer of good Iudgement and great experience named Francis Spiera about fifty yeares of age married vnto a vertuous wife by whom he had eleuen children a man famous for his wealth and dignity This man began to embrace the Doctrine of the reformed Church with incredible zeale acknowledging Iesus Christ to be the onely Redeemer of mankinde and professed publikely with great constancie that righteousnesse and Saluation was purchased by him alone and that all mans workes and Merites were in that respect vaine and vnprofitable For which cause he was accused to the Popes Legate at Venice by whom he was cited to make his appearance before him and menaced with death and the confiscation of his substance which was great wherewith he was so terrified that he renounced that truth which he had professed and abiured it also promising moreouer that hee would make publike Recantation thereof assoone as hee returned home and so was dismissed by the Legate In his iourney homeward hee was ouerwhelmed with a grieuous perturbation of minde whither he should embrace the Truth againe or persist in his deniall yea he often confessed that in his iourney he felt the Holy Ghost vrge him to professe the truth constantly But the flesh riches and vaine pompe of this world ouerswayed him The day before he was to make his Recantation a Popish Priest brought the forme thereof vnto him wherein hee should publickly in the open audience of the people renounce and condemne the Doctrine of the Protestants That whole night this wretched man spent without sleepe The morning following being Sunday after Masse in the presence of his friends of the Magistrates of the Towne and in the assembly of the people who were in number about 2000. He publikely renounced that truth which he had before openly taught and was fined 30. Duckets which hee presently payed downe But suddainly after hee felt the dreadfull Iudgement of God in his heart hee was depriued of all the Guifts of the Holy Ghost Christ departed from him His heart was enflamed with meere hatred enuie and Blasphemy against God The Diuell Death and eternall despaire seased on him After hee had beene thus tormented by the space of sixe Moneths he remoued with his Wife and Children to Padua where his misery encreased He kept his bed being not sicke his reason and vnderstanding alike as before his fall he consumed in his whole body and all his Members beside his tongue languished He would admit no foode but what was enforced he kindly admitted all those who came to visite him and conferred very prudently with them he affirmed that he was damned by the iust iudgement of God That hee was already in Hell and was tormented with perpetuall paines that hee had sinned against the Holy Ghost that his sinne could neuer be forgiuen hee said that Christ his Merits and Gods mercy was for euer shut vp from him and that this dreadfull end was brought vpon him by the iust iudgement of GOD to bee an Example to all the Elect. At length diuers learned and graue Diuines repaired vnto him propounding all meanes of Consolation especially the greatnesse of Gods Mercy And though said he I beleeue all that you haue rehearsed yet but as the Diuels who beleeue and tremble Hee said his Sinne was vnpardonable that God secluded his mercy from him that all faith was taken from him that though he vttered the Lords prayer after them yet his heart was full of hatred malediction and blasphemy against God for he knew how execrable he was with God and that hee had taken away all his graces from him The next day they found his misery augmented and demanding how long his Conscience had beene so tortured he readily answered That gnawing worme and vnquenchable fire was sent by GOD into his heart since that day whereon he recanted the truth of the Gospell which before he professed So that now his condition was farre worse then Cayns or Iudas and that he had rather die and be damned then to be tormented in this life with such anguishes adding farther that he was already haunted with dreadfull apparitions and hellish visions Renewing their Consolations they intreated him to call vpon God in the Lords Prayer which he performed with such aboundance of teares with such sighes and so great deuotion of minde that hee mooued the whole presence to weepe vpon which sight Doctor Gribaldus told him that his teares argued no totall desertion by God He answered that he had not that faith and trust in God which they supposed for such was the gift of God whereof he was destitute Oh said hee that GOD would vouchsafe mee this one gift that I might feele in my heart but the least hope of his mercy which is as vnpossible as to vnlade all the water in the Ocean with a Spoone This I certainly know that neuer mortall creature on the earth felt the wrath of God more manifestly then I doe Oh that I might supply the roome of some other damned creature whatsoeuer So that all their comforts were vaine They enforced Broathes into his mouth to preserue his life his onely desire was to die and to be caried into Hell Three dayes after when among other learned men Antonius Fontanine the Pryest of Citadell who bare him company to Venice when hee went vp to make his appearance before the Popes Legate came to visite him and asked him whether hee knew him presently vpon the remembrance thereof with redoubled sighes and groones he cryed out Oh execrable day oh cursed day I wish I had neuer seene Venice or that I had dyed when I first intended my iourney thither Then they commended the Merites of Christ vnto him He said he neuer truly acknowledged the benefits of Christ but abused them and trusted too much to his carnall faith and turning to the Students he said Oh my Sonnes I will not detract from the Gospell I acknowledge it to be the Truth but take heede yee ascribe not too much vnto faith and neglect works beseeming faithfull Christians Faith requireth this of vs that wee be not Christians in word onely Giue credit vnto me as vnto him who hath truly tried the matter Vpon this he commended the Epistle of St. Peter wherein he admonisheth the faithfull to Plety Chastity and Sanctity vpon which occasion they who were present disputed comfortably out of Gods word and he listned as attentiuely He was demanded whither he receiued any comfort by that godly conference he answered that he was damned to euerlasting death neither was there any hope of Redemption left for him Oh said hee that I could put the least hope and trust in
the mercy of God and it would not be grieuous vnto me to be tormented in the pit of Hell many Millions of yeares so that I might haue any hope of deliuerance Whereupon Doctor Gribaldus said Oh Francis I am not desperate of thy deliuerance Happily it pleaseth God to make thee feele his wrath in this life and in the life to come to shew thee his mercy Hee answered I doe certainly know that I am a Reprobate Gribaldus asked him whither he would kill himselfe if a knife were deliuered vnto him seeing he desired so earnestly to die he said lend me one and you shall see what I will doe Notso said Gribaldus but declare thy minde wholy vnto vs He answered I know not the reason of my will or minde Vergerius the Bishop spent much labour in vaine to comfort him and could hardly draw him to call vpon God in the Lords prayer wherein though at length he assented vnto him yet it was not done with the like earnest zeale as before but he confessed that his minde was so alienated from God that he could not call him Father Hee entreated all that were present that they would no longer spend their labour in vaine in comforting him for that all hope of obtayning Faith and Mercy at Gods hands was cut off So that it was more likely that a Craine of Mustardseed should fill vp the whole world then that God should giue him Faith and Grace As hee was carried into a Horselitter to be transported to Citadell casting about his eyes in a furious manner by chance he espied a knife whereon he laid hold and had slaine himselfe therewith had not two of his Sonnes who were about him wrested it perforce out of his hands Soone after he died at Citadella This is the fearefull History of Francis Spiera which I present to the consideration of all such who thinke it a small matter to dally with Religion I doe not say that hee was damned neither doe I say that he was saued howsoeuer hee standeth or hath fallen to his Rom. 14. owne Master I will not presume to iudge another mans seruant But I will take heede to my selfe and aduise all my brethren to the same least that while wee thinke that wee stand we should fall Let vs not be high minded but feare 1. Cor. 11. Rom. 11. If he perished through vnbeliefe was hee broken off Tu autem fide sta Stand thou fast by faith if thou doest stand fast it is Gods mercy not thy merit for thou bearest not the roote but the roote thee Lastly I will conclude with a consolation to all such tender consciences who are rapt into despaire by giuing ouermuch eare to the Soule slaughtering Doctrine of the austere Nouatians and furious brainsicke Anabaptists of our time Who would perswade that Repentance is not auaileable to those who fall into any notorious Sinne after Baptisme Aepin Sup. Psal 9. and hearty conuersion vnto GOD as if hee would by no meanes pardon the Repentant Soule when as the Scriptures confirme in Doctrine and examples the contrary As is manifest in Dauid notwithstanding his Adulterie 1. Sam. 12. Math. 9. Luk. 19. Gal. 1. Math. 26. 2. Chron. 33. and Murther in Mathew and Zacheus though Vsurers and Extortioners In St. Paul though he persecuted the Church In St. Peter though he denied Christ with Imprecations and Oathes and aboue all in Manasses though he fell away from God and followed all the abominations of the Heathen and vsed Witchcraft and Charming and Sorcerie and familiar Spirits and Southsayers Yet when hee humbled himselfe and prayed vnto the Lord The Lord was entreated by him and heard his prayer and forgaue him his sinne Heare the Lord himselfe As I liue saith hee I desire not the death of the wicked but that hee turne from his way Ezech. 33. and liue If thy Sinne be Great his Mercie and Goodnesse is Greater If thy Sinnes be Many according to the Multitude of Psal 51. his mercies he will doe away thine affences Were thy Sin more weighty thē the heauē thē the earth then the Sea hee who created these can peize thy Sinne and Rom. 5. where Sin hath abounded cause grace much more to abound Though thou fall backe neuer so often through infirmity yet he is Almighty and both can will raise thee vp againe if thou put thy trust in him For who so putteth his trust in the Lord mercy embraceth him on euery side Psal 31. Excellently spake Chrysostome against the Nouatians Apud Chytr Sup cap. 2. Apccalyps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though thou fall backe neuer so often through Infirmity yet vpon hearty Repentance thou shalt be receiued and no lesse comfortably St. Augustine Toties apparet opus Dei Ibid. miserentis quoties fit confessio poenitentis God doth as often take compassion as the penitent Sinner maketh his confession Magnitudinem morbi vides Medici potentiam non vides If thou art terrified by the greatnesse of thy Sinne yet August Sup. Psal 55. be comforted by the power of the Physitian When thou art in greatest despaire Grata superueriet quae Psal 68. non sperabitur hora God will come vnto thee in an houre when thou lookest not for him hee will bring thee from the deepe of the Sea Hee calleth as well in the last houre as in the first I will iudge no man I will despaire of no man I will pray for all men while Gods patience in this life leadeth them to repentance A man saith Augustine may be a Pagan to day an vnbeleeuing Iew to day an Haereticke to day a Schismaticke to day Quid si cras amplectatur Catholicam fidem c. What if the next day hee doth embrace the Catholick faith Aug. apud Lumb 1. Sent. dist 43. and follow the Catholicke truth What if so be those whom thou doest see tainted with any kinde of Error and doest condemne them as most desperate fellowes should repent before they end this life and finde true rest and life in the world to come Iudge no man before the time therefore I know not why any man should despaire seeing God is louing true and powerfull but that we may be confident in him with the holy Father because of the Truth of his promise Bernard the loue of his Adoption and the Ability of his performance Pater eligit filius diligit Spiritus Sanctus coniungit et vnit The Father hath chosen vs the Sonne loueth vs the Cyprian Ser. de Baptisma Christi tom 2. Holy Ghost ioyneth and knitteth vs vnto God who then shall be able to separate vs from the loue of Christ I am perswaded that neither death nor life nor Angels nor principalities Rom. 8. nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. I conclude the whole with the words of our Sauiour All sinnes shall be forgiuen vnto the children of men and Blasphemies wherewith they blaspheme But he that blasphemeth Mark 3. against the Holy Ghost shall neuer haue forgiuenesse but is culpable of eternall damnation from the which Sinne God keepe vs in Iesus Christ our onely Lord and Sauiour To whom with the Father and the Holy Ghost be ascribed praise and glory and wisedome and thankes and honor and power and might for euermore Amen FINIS