and matter here handled is the most noble and high cause in the World and the most neerly concerning the glory of God and the salvation of man to which I was drawn by the importunity of some Learned and Religious friends and also by the iniquity of a most blasphemous Book lately Printed and called A Commentary on the Hebrewes written by a namelesse Doctor of Divinity who new resideth in this Countrey but formerly in Broad-gate Hall so it was then called wherein he hath vented such blasphemies against Jesus Christ as without special revocation and repentance will in the end bring both himself and all his seduced Sectaries to that wofull Broad-gate of which mention is made Matth. 7. 13. Lata est porta quae ducit ad perditionem The Controversies are not concerning the mighty and glorious reformrtion of a square-cap a Surplisse and Crosse and a painted glasse-window or the like which have been an out-side pretendment amongst Vulgars to bring upon this Land innumerable Calamities But that Commentary hath laid the axe to the root and foundation of our Christian Religion by un-Godding Jesus Christ and blasphemously denying his grand and most gracious Work of Redemption and it is feared that the pernicious doctrines therein contained have many abetters and favourers in these dangerous Times albeit this Commenter is the first of all the Serpents nest that dared to peep out and appear in our English print who both by this Book and by his personal insinuations hath already as we know perverted many from the saving truth of the Gospel to the evident danger both of theirs and of his own soul and his iâ—pious ambition to be the Ring-leader in this blasphemy hath in this Countrey procured to him such a Title and Character as was fastned on Marcion the Heretick by Polycarpus when he called him Euseb hist â— 4. c. 14. Primogenitum Satanae Wherefore setting before me the honour of Jesus Christ and the service which I owe to the Church and to my Countrey and also the care which a Father ought to have of the soules of his Children I have endeavoured both to detect the blasphemies of this Commentary and also to set down with all such possible plainnesse as so weighty a cause would admit the evidences of our most necessary and precious Christian faith in the Eternal Son of God both by shewing his Divine nature and glorious Godhead who is our True Onely Supream and Eternal Jehova and also the Incarnation of this our God by assuming an humane body and soul and thereby the inestimable benefits which our Redeemer and Saviour hath acquired for us First in exempting his servants from eternal death by his obedience Passive in suffering death in our stead and Secondly by meriting eternal life for us by his Obedience Active in performing the whole Law of God as a Surety and Undertaker for us These things have I endeavoured to set forth not onely by the sacred evidences of the holy Scriptures and by the constant doctrine of the Church-Catholick in several ages thereof but also by humane illustrations and the probable correspondence of our Christian faith with right reason Which thing hath been formerly much wished and thereupon laudably begun in some of the high mysteries of our Religion long ago by a Writer of good antiquity to supply the defect thereof in the elder Writers whereof he saith Rich. de St. Vict. de Trin. l. 1. c. 5. Legi de Deo meo quòd sit Unus Trinus sed undè haec probentur me legisse non memini Abundant in his authoritates sed non aequè argumentationes i. We read the high and holy Mysteries of Christian Religion evidently and abundantly affirmed by authority of Scripture but where to read the proof thereof by humane arguments to convince our Carnal reason we find not This task I have taken upon me now especially in these dangerous Times for that the abounding of moral iniquity and dogmatical impiety maketh me fear that Christianity is upon the point of departure from our dear Countrey as it hath done formerly from most places both in Asia and Africa and also from some parts of our Europe where it once flourished as high as ever it did here I see false prophets multiply with great applause and that the greatest number of the true godly and learned Prophets are disgraced discountenanced silenced and left speechlesse and in their places God knowes for which this Kingdome generally groaneth a new Succession is sprung up like Darknesse succeeding light Which by an Ancient and Wise States-man was observed to be a forerunner and symptom of a Lands destruction Naevius apud Cicer. de Senect Cedo quî vestram Rempub. tantam amisistis tam cito Proveniebant Oratores Novi Stulti Adolescentuli For the like pressures which we now suffer extorted such a sad expression from the holy and learned Bishop Gregory Nazianzen when by reason of the insolencies of the domineering Sectaries he was fain to resign his Church of Constantinople saying in a publick Oration Naz. Orat. 46. ad Nect Deus Ecclesias vitam hanc deseruisse videtur He feared that God had withdrawn his providence from that Church and State Indeed God did in after-time remove the golden Candlestick from thence when he suffered the Turks to possesse that City God in mercy with-hold the like Judgment from this Land both in our dayes and for ever after us But yet when for the present we see so many most impious blasphemies not onely printed and published but also in shew licensed and connived at and that in so many Congregations unlearned intruders are crept in and take upon them to teach others what themselves never learned it seems to me a visible representation of our Saviours words foreshewing a fall For if Matth. 15. 14. the blind lead the blind both shall fall into the ditch at least it seemeth to be like that which we have often seen a poor blind man led by a dog Certainly these things must needs make godly Parents very anxious how their posterity can be instructed in the succeeding generation I have heard a most learned and prudent Gentleman in these Times professe That for the reason before alledged he would be careful to provide some printed Books of the true old Clergy of England that in them the necessary doctrines of Christianity might be had when such will not be found in the new verbal time-serving and men-pleasing Sermon-makers This I confesse hath been a great motive to me for the penning and publishing this Book that so I may in some measure lay up both an antidote and also a store for the good of the soules of mine own family and of others also Which consideration my Lord I am firmly perswaded is deeply printed in your honourable and pious heart as being tenderly affected to your own noble off-spring the surviving Jewels of your most vertuous and dear Lady already with God Which care is imposed upon
the most principal to assert the Immortality of his humane Soul and thereby to set forth this true doctrine of the Immortality of all mens soules and the Church had great reason for it because all Christians for some Centuries of years generally believing this doctrine In the fag end of the primitive times many atheistical and Epâ—curâ—an professors sprung up and denyed this truth obstinately and then it became an heresie and was so recorded by St. Austin as is said before under the title of the Arabick heresie and so occasioned a new article of Christs descent although it was an old Scriptural received truth to be put into the Creed I am not ignorant that in Epiphanius the Epiâ—uâ—eans are set down Epiph. haer 8. among hereticks who denyed this truth and so are Sâ—oicks and Pythagoreans and Jewes which I take to be something unproper because none can be called hereticks except they at least professe Christianity and perhaps Epiphanius meant such Christians who in Philosophy were of those Sects or Jewes by birth CHAP. IX Of the most ancient Creed why so many additions have been made and particularly the article of Christs descent THe Reasons that move me to think that the new article of Christs descent was added to the Creed principally to set forth the Immortality of man's soule are now to be brought forth to the Readers view It was a long time before the Church-Creed went about in writing though some private men did so preserve it yet it was learned by oral tradition and so rehearsed Hil. de Synodis cont Arian n. 7. at baptismes and this is noted by St. Hilarie Fides Apostolica non scripta erat literis sed Spiritu Conscriptas sides hucusque nesciverunt Episcopi i. The Apostles Creâ—d or faith was not written by letters but by the Spirit untill these dayes about the Nicene Council the Bishops did not take notice of any written Creeds and the same Father findeth fault with the writing of Creeds Fides scribenda est quasi in corde non fuerit i. Hilar. contr Const l. 3. n. 6. Faith must now adayes be written as if it had no place in mens hearts and although this symbole or Creed were not written yet it is confessed that it went about traditionally and without additions from the Apostles as Terâ—â—llian for his time sheweth Ab initio Evangelii Tert. Cont. Prax. dâ—cucurrit ante priores quosque haereâ—icos i. The rule of faith spread from the beginning of the Gospel and before Praxea's herâ—sies began And again he saith Regulam Tert. de praescr haeret hanc Ecclesia ab Apostolis Apostoli à Christo Christus à Dâ—o tradidit i. The Church delivered the Creed as it came from the Apostles and the Apostles from Christ and Christ from God for there is nothing in that Creed but what is the expresse doctrine of Scripture Now the reason why the Apostolical rule of faith or Creed was not published then in writing is rendred by Ruffinus in Cyprian The Apostles did not deliver this Symbole Cypr in Symb. iâ— paper or parchment but by tradition oral to be laid up in the heart that so it might the better appear that the doctrine thereof was really from the Apostles for Infidels might have got it into their hands If it had been written and by that colour of rehearsing this Creed hypocritically mighâ— have undermined the Church therefore it was delivered rather vocally then in writing just as the Commander in War giveth the Word or sign vâ—cally and noâ— in writing by which friends are discerned from enemies which wate hword is called Symbolum as the Creed is that is a token or signal Thus far Ruffinus The most ancient record of the Christians Symbolâ— which I find written and without exception for that which is in the Constitutions of Clemens I believe is much later is in Tertullian who was a Writer as himself saith in the year after the birth of Christ 160. Tert. de Monoga which I have here inserted that the Reader may see how much hath been added to that first Creed untill these dayes as I find it in Tertullian lib de Veland Virgin principio Regula fidei una immobilis irreformabilis Tert. de Velan Virginibus Credendi in unicum Deum Omnipotentem mundi conditorem Vide Doctrinam praedicationis Apostolicae apud Irenae lib. 1. â— 2. Filium ejus Jesum Christum natum ex Virgine Maria Crucifixum sub Pontio Pilato tertia die resuscitatum à mortuis receptum in coelis sedentem nunc ad dextram Patris venturum judicare vivâ—s mortuis per carnis ctiam resurrectionem The onely Rule of Faith unmoveable and unreformable is To believe in one God Almighty maker of the World and his Son Jesus Christ born of the Virgin Mary câ—ucified under Pontius Pilate the third day raised from the dead received into heaven sitting now at the right hand of the Father that he shall come to judge the quick and the dead by the resuâ—râ—ction also of the flesh This is all in that place the same again in substance is rehearsed but in a few more words * Tert. de Praesc p. 92. Cont. Prax. p. 379. Lib. de praescriptionibus with the mention of the Mission of the Holy Ghost and the same again Lib. Cont. Praxean mentioning also the Mission of the Holy Ghost without any other considerable difference the same Father in the place above noted de praescript tells us Haec Tert. de Praescript regula nullas dubitationes habet nisi quas harâ—ses in ferunt i. that this rule of faith hath no doubts or dissensions among Christians but such as a e raised by heresies therefore what doubts and dissensions have been so raised is next to be considered CHAP. X. Of Heresies which occasioned neâ— additions to the old Creed THat the springing up of the tares of heresie gave occasion to the Church to enlarge the Creed thereby endeavouring to extirpate those errours it may appear by these instances whereof some are undeniable and the rest very probable and have been so thought formerly by †Erasm ad facul Theol. Sorbon others 1. In the Creed of Ruffinus in Cyprian is Credo resurrectionem hujus carnis i. e. the resurrection of this flesh because the Origenists would not believe that the resurrection should be of the same body but of another new body 2. By the Nicene Fathers to the words Jesus Christ was added Unum Dominum i. One Lord against the Arians who would not confesse the Father and the Son to be but one One Lord. 3. The same Fathers added the word Homoousion against the said Arians because they would not believe that the Father and the Son were both of one Godhead or substance 4. The Article of Remission of Sins was added after that the Novaâ—ian hereticks refused to admit any to their Communion though they were penitents which after baptisme
find great friends and assistants in the other life because they had many pious friends gone before them one would say My father was a Martyr and another My Grandfather was a Bishop and a third Such and such a holy man was my dear friend on earth therefore we shall find friends in the other world Thus far St. Chrysostome Notwithstanding all this that hath been said of which this Commenter cannot be ignorant yet against all this evidence he denyes the Immortality of the Soul Like another Vrbicus Potentinus an heretick to whom Athanasius thus writeth O Potentine adversus Scripturas Athan. cont Poten n. 30. divinas vel totum mundum tu solus sentis i. Potentinus held an opinion heretical against the holy Scriptures and also against the whole world CHAP. XVI Of the departure of our soules from our bodies and the Conductors or leaders of them to the other world and of the places or mansions of dead mens soules IN the last place it will not be amisse to set down what the Scriptures and the Ancient Fathers have said concerning the departures and mansion-places of dead mens soules which will be also a strong argument against the Epicurean doctrine of this Commentary The Angels in Scripture are called ministring spirits to the heires of salvation Heb. 1. 14. their charge is to keep such in all their wayes Psal 91. 11. therefore as Angels conducted Peter out of prison Act. 12. 7. and Lot out of Sodom Gen. 19. 16. so likewise Angels are imployed no doubt in the conveying and placing and settling departed soules in such mansions as are by God appointed for them for so the Scripture declareth in the Parable of the begger which for substance is indeed but parabolical yet for the Circumstance of the conducters of his soul the persons are really set forth so as is usual in the passage of other mens soules even as the burial of the rich man is mentioned because it was the common custom of other rich men to be buried It is therefore said The begger dyed and was carried by the Angels into Abraham's bosome Luk 16. 22. And of another sort of Angels conducting soules it is said Thou fool this night shall they take â—â—y soul from thee Luk. 12. 20. So of the place or mansion of a blessed soul it is said it was carried into Abraham's bosome and This day shalâ— thou be with me in Paradise Luk. 23. 43. but of the mansion of a reprobate soul it is said that it was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a place secret hidden invisible and of torment this is the summe of what we find in Scripture for the present condition of soules departed untill the last judgment And of the last Judgment it is also said The Angels shall gather his Elect from one end of heaven to the other Matth. 24. 31. In correspondence to these overtures of Scripture the Church-Writers have set down at large their expositions and opinions both for the several sorts of Conductors and also for the distinct mansion-places of the soules of Pious and of Impious Just quaest n. 31. men First Justin Martyr saith Animae hominüm ducuâ—tur ad condigna loca ab angelis ubi servantur usque ad resurrectionem i. The soules of men are conducted by Angels to convenient mansions and there are kept untill the resurrection and we read in the Constitutions of Clemens that the Church in the office of the godly deceased Clem. Const l. 8. c. 47. prayed thus Deus Collocet â—um in regionâ— piorum Angelos placidos ei constitute i. That God would place them in the region of the godly and appoint them gentle Angels and Irenâ—â—s saith Discipulorum animae Iren. l. 5. prope finem abibunt in invisibilem Loâ—um definitum eis à Deo ibi usque ad resurrectionem â—ommorabuntur i. The soules of Christians shall go into a place invisible appointed by God and there abide untill the resurrection St. Hierom Hier. Epist 25. n. 26. saith Moâ—tuos nos Angelorum turba coâ—itatur when we are dead a multitude of Angels accompanieth us And again he saith of the Martyrs soules against Vigilantius Hier. cont Vigil to 2. p. 159. Senatoriae dignitatis sunt ut noâ— inter homicidas teterrimo carcere sed liberâ honestâ—que custodid vecluduntur i. The soules of Martyrs are not committed to dark prisons as men-slayers are but like unto Senaâ—ors they are placed in a free and honourable Custody and this also is the doctrine of St. Chrysosto◠†Chrys hom in laud. Mart. to 1. Martyres in caelum ascendunâ— Angelis comitantibus i. The soules of Martyrs ascend into heaven accompanied with Angels but of the soules of the reprobate he saith Malorum animae Chrys de Laz. Ser. 2. to 5. n. 41. Atha de Virgin n. 24. Basil exhort ad bapt hom n. 14. Macar hom 22. à metuendis virâ—utibus repetuntur sunâ—que doctores viae i. The soâ—les of evil men are taken and conducted by terrible and affâ—ighting powers which also Athanasius calls Inclementes angelos i. Churlish and unkind angels and of them St. Basil saith Veniet angelus tristis animam tuam rapiet ad Tartara i. A sad dâ—smal angel will seize on thy soul and convey it to hell and the same is yet more particularly set forth by Macâ—â—ius of Egypt Cum animapeccatirea è corpore exierit accedunt Chori daemonum sinistâ—i angeli c. animam ad partes suas trahuntâ— when a guilâ—y soul deparieth troops of evil and unhappy angels drag it to their ownquarters These are the Messengers which are sent for mens soules some terrible and feared others of pleasant appearance and desired the slight apprehension of this truth and such Messengers hath occasioned men to fansie and to paint a meager raw-bon'd thing with a dart to be the summoner of mens soules to the other world which of these several â—orts of Angels is true Now whatsoever common or distinct and severall mansions there are for pious soules respectively correspondent to their qualities and demeanures on earth and so likewise for impious soules in their severall degrees as they are in bundles gathered which Lâ—ctantius Lact. de Div. Cult c. 21. n. 25. Aug. de Dulc. quaest n. 89. qu. 2. calls Communis custodia i. e. their common lodge and St. Austin Abdita receptacula i. Secret receptacles and the Scripture calleth them The spirits in prison 1 Pet. 3. 19. yet the Ancient Church did as we do reduce all those mansions to these two appellations of heaven and hell * Ath. de Incarnat n. 23. although there may be several different mansions in hell for the damned as well as we read of the blessed in heaven Joh. 14. 2. In my Fathers house are many mansions CHAP. XVII Of the blasphemies contained in the Commentary against the Godhead of Christ and the Incarnation thereof and his Redemption of man Good Reader be
Optat. lib. 6. Donatists Dum pro vestro arbitrio quaeritis puritatem c. That they sought for purity by scraping breaking and digging up Altars he wisheth them not to digg too deep lest they digg to hell and there find the Grand Patrons of Schisme Korah Dathan Abiram Numb 16. 9. In the last place the Reader is desired to foreknow That in this Book we affirm Jesus Christ to be the Supream or most high God The Jehova and the Only God But with this Caution That albeit we confidently affirm him to be the Only God yet we say not that Only Jesus Christ is God for thereby we should impiously deny the gracious and comfortable Doctrine of the Trinity of Persons in the Godhead We therefore acknowledge that the Father and the Holy Ghost as well as Son are also the most high and Onely God so that not onely the Father nor only the Son nor only the Holy Spirit are the Supream God But that All and every one of them are but One Onely most high God I have no more to premise but to pray that God would give to the Reader the knowledge and love of his truth And to the Author or Translator of that Commentary I tender the advice of St. Austin Aug. De Anima Orig. l. 3. c. 15. To. 7. Considera quam sit horrendum ut Omnes hae Haereses sint in uno homine quae damnabiles sunt in singnlis singulae The most profound Clerks may and have erred It is an honour rather then disparagement to revoke and recant heresies St. Hierom writes thus to Ruffinus Hier. cont Ruff. l. 1. c. 2. Non es tantae authoritatis famae ut te errasse pudeat For by revoking Errors Truth will be advanced and the God of truth glorified and no need will be of hiding your name you will be known by conformity to truth unto those that know not your face and also in the end will be acknowledged by Christ himself and not otherwise as one saith Plaut in Rud. Act. 4. Sâ— 3. Si adhibebit Fidem etsi ignotus est notus est Si non notus ignotissimus est THE PREFACE WEE are informed by a late Writer Mr. Cheynel that the Sâ—ciâ—iâ—â— party would have us to deny Christ to be God for an accommodation and compliance with Jewes and Turks that by such an insinuation we may have opportunity to convert them But we are better taught by the Apostle Not to â—â— evil that good may come of it and also by St. Austin Aug. in Epist ad Gal. to 4. Qui homini de falso bono placere studes de vero malo displices Deo and if by this slight a Socinian should convert a Turk or Jew to his own religion the Turk or Jew would not be thereby a Christian but the Socinian would more declare himself to be of the Turkish or Jewish Religion for whosoever shall professe Christianity and yet un-God the Lord Jesus his Religion shall profit him no more then the Jewish infidelity doth them The devout man St. Bernard was much troubled with the heresies of Petrus Abailardus who I think was a principal Patriarch of the now Socinian tenents and declared them more fully then the more ancient hereticks had done this Abailardus would fain have perswaded men that Plato the Heathen Philosopher was a Christian But St. Bernard sets this mark upon Bern. Epist 190. him Abailardus dum multùm sudat quomodo Platonem faciat Christianum se probat Ethnicum If Jewes and Heathens will be contented to be instructed in Christianity in the Name of God let us teach them the truth without flattering them in their false tenents It is observed by Paulus Orosius That when the heathenish P. Oros l. 7. c. 19. Goths petitioned Valens the Arian Emperour to appoint them Christian Preachers to instruct them in Christianity this Emperor sent Arian Priests who poysoned the poor Goths with their heresie but it came to passe afterwards by the just Judgment of God that those Goths put the said Emperour to flight in battel and pursued him so that they burnt him alive Indeed St. Paul writeth that 1 Cor. 9. 20. To the Jewes he became as a Jew and to the Gentiles as one without Law But this was a compliance Compatiendo non mentiendo Aug. of Compassion onely without any transgression of the Moral Law of God With the Jewes he complied in Act. 16. 3. Gal. 5. 2. Circumcising Timothy onely as it was a national custome but not as a Sacrament for if so himself declared that Christ should profit them nothing so he purified himself he went to their Feasts and ascended into their Temple these were unsinful compliances The like he did with the Gentiles he conversed with them and did eat with them and cited their own Writers but we find not that ever he sacrificed to their Idols In our dayes a Lecture is set up for the Conversion of the Jewes as is said and for an harmlesse compliance with them it is performed on the Jewish Sabbath our Saturday but we are weil perswaded that none of the Lecturers will so far temporize with Jews as to deny the Eternal Godhead of Jesus Christ or teach That the Messiah is not yet come or blaspheme the ever blessed and holy Trinity which is the Character by which Christians are discerned from Jewes and Turks who with us confesse the Vnity of the Godhead but will not believe ae plurality of Persons therein In which unchristian errour the Socinian agreeth with the Jew and this Antitrinitarian doctrine is the Cracovian Leaven wherewith this new Commentary on the Hebrews is Leavened The Reasons why the Church-Catholick hath constantly held fast the doctrine of the most holy Trinity are weighty First For the evidence and authority of holy Scripture which would be too long to insist on here it being clearly declared by very many Theological Writers Secondly To refute the Heathens cavill against the Unity of the Godhead for they could not conceive how there could be but one God from Eternity and yet that this one God should not be solitary which opinion must needs take place except we acknowledge this mysterious doctrine of a Personal plurality in the substantial Vnity of God therefore to avoid this sadnesse of solitude they fansied a plurality of Gods for as God said It is not good that man should be alone so man on his own behalf may truly affirm as Bishop Goodman hath observed It is not good that God should be alone as will appear in the reason following Thirdly Because this doctrine of the Trinity is the main and prime foundation of mans Redemption Justification and Salvation by the Son of God which we believe and hope and expect by vertue of that most gracious Covenant made between God the Father and God the Son and secretly transacted between them before the Creation Which Covenant is called Ephes 3. 11. The eternal purpose of God and Heb. 13. 20.
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
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
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
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
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