any certainty concerning this matter and thereupon shunne and reiect all meditation vpon this point and Argument as vaine and vncertaine I am not worthy neyther will I take vpon me to censure great and learned men but let it be seriously considered how much and how often mention is made in Gods word of this fearefull fall and direfull plight that men are brought into thereby and we may easily guesse that the Lord would not haue vs vtterly ignorant of it And let vs weigh and obserue the fruit and great benefit which Gods people by a sober and wise meditation hereof may reape and it may be iudged that their labour is commendable who warily and with iudgement write and preach to that purpose For as Mariners cannot easily shunne the gulfe nor rock except they know or at lest can guesse whereabouts the daunger is No more is it likely that a Christian professor should liue absolutely without the perill or feare of this so fearefull a sinne in some probable sort vnlesse he be warned thereof by such as doe study the point of purpose It is more then manifest that the danger of such a relapse is very great and that our vigilancy and care of auoiding it ought to be no lesse and lastly considering the drowsie securitie of this age the present decay of zeale the vtter neglect of the meanes to quicken it that no argument is of more necessary and profitable vse to be preached or published then this at this time wherein many hanging as it were in suspence and expectation are ready whatsoeuer shall ensue with Demas to embrace the present world and so politickly in the meane while doe carry themselues that which way soeuer they shall hereafter thinke good to incline yet they shall not be deemed Apostataes But let them for all that as it were vpon this publique warning examine themselues whether their hearts and Consciences bee not plainely and euidently euinced of the truth of the Gospell against Atheisme Papisme Turcisme Iudaisme or whatsoeuer Gentilisme or other sect and if so then consider whether the reuolt from the knowne truth will not prooue as haynous a fault in Gods sight for all their couert carriage as heauy a clogge to their Consciences as deepe a downefall from Grace and as wilfull a losse of the tast of the power of the world to come as if they had professed it in the forwardest manner or rather let them feare lest whilst they in worldly wisedome vsing cautelous circumspection to prouide for a change doe not palpably bewray that they receiue not the loue of the truth together with the knowledge thereof and so declare plainly that they are of the number of those vpon whom God in his iust iudgement will send strong delusion to beleeue lies The Scribes and Pharisees neuer vndertooke the profession of Christ as of the promised Messias yet because they were euidently conuinced by his word and workes that he it was that was to come Christ spareth not to call their wilfull reluctation and opposition against him blasphemie against the Spirit And I could wish that such wary walkers in neutralitie would vouchsafe to peruse this short treatise which tendeth to admonish them at least that they outstand not the time of Grace but rather feare least being forsaken and lest in a Reprobate sence when they would they shall not bee able to embrace and apply to themselues what they once knew and had learned and so fall to despight both God and good men This let all men know and take notice of that no time nor age since the dayes of the Apostles hath beene more likely to bring forth plentie of peccants in this kinde then this we liue in First knowledge did neuer so abound not onlie amongst the learned but euen amongst the lay-vulgar by the cleere light and plentifull preaching of the Gospell Secondly this knowledge hath begotten an vniuersall profession and forme of outward Godlines wherby men giue consent to the Truth preached and manifested vnto them Thirdly this generall consent hath bred a forwardnesse in many shewing in probabilitie their hearts affected with that which they professe and to haue attained a taste of the heauenly gift as the Apostle speaketh From such a degree and measure of knowledge and Grace if any should fall as if greater heede be not taken it may be feared sâ—me will especially if that should come to passe which those Politicians before spoken of doe prepare for and want of zeale in others doth deserue How deepe should they sinke into this Dungeon and how neere might we iudge them vnto this sinne Cast your eyes back a little and looke vnto the Histories of former times and for want of other bookes concerning more ancient ages of the primitiue Church take notice only of the defection after King Edwards daies How many seeming forward professors during the liberty of the Gospell in a moment almost not only forsooke their sinceritie but also became violent persecutors of that themselues professed whose desperate ends in that their wilfull Apostasie without any remorse at all pronouncing damnation vpon themselues with horrible blasphemies and heâ—lish despight against God declare manifestly that their fall was scarefull and their sinne vnpaâ—donable Now although we haue none other cause blessed bee God giuen to vs to feare or suspect any such defection or change but only our owne sinnes deseruing such a plague yet are not their labours vaine and to no purpose which giue warning before that men looke to their standing and take heede that they fall not Sathan is subtle and mens hearts are deceiptfull out of measure and some without any such cause giuen may be taken with a sudden spirituall Apoplexie and fall headlong at once not only into the loue and practise of sensualitie but also into the hatred of that grace of God which teacheth them to deny all vngodlinesse and worldly lusts and to liue Godly righteously and soberly in this present world And some others though they fall not at once like a man that flingeth himselfe downe headlong from the top of a Rocke or steeple may be so carelesse of their estate as by insensible back sliding through the deceiptfulnesse of sinne they may depart away from the liuing God and being once gone fall into Saul his case the sonne of Cis who quite berest of the spirit of Grace had an euill spirit sent to terment him Or become like the Apothecaries Glâ—sse or Gally pet which being emptied by now and then a little of some precious or speciall Cordiall is sitted to receiue venome or poyson And if any doe stand and be preserued out of such temptations these and such like endeâ—uours that exhort admonish and rebuke before hand may truely be said to be the Antidotes and blessed meanes of preuention and they that desire to stand and not to fall ought to vse them reuerently and with thankes to God who of his infinite mercies vseth mens ministeries vnto the preseruation
in the Gospell may further bee confirmed by our owne obseruation viz. That wheresoeuer there is any mention of this sin in the new Testament there comes with it some intimation of the workes of the Mediator In Mat. 12. They opposed Christ himselfe in his miracles In Heb. 6. Paul instanceth in their crucifying againe of Christ c. And in Heb. 10. Of their trampling vnderfoote the Sonne of God c. So that this Truth is the doctrine of the Gospell the faith of our saluation through the bloud of Christ The which Piscator confirmeth by the Antithesis betwixt the contempt of the Law and the contempt of the Gospell handled in Heb. 10. 28. This Truth must be knowne to the partie he must be enlightened hee must haue a competent measure of knowledge before he falleth into this sinne For confirmation of this to omit that of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wee haue receiued the knowledge of the truth let vs consider how he enlargeth this point Heb. 6. 4 what phrases the Apostle vseth to set forth the measure of grace to which they had attained Marke his wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible that they which were once inlightned c. Wee shall not lightly finde a more plaine more full more pithie place Ergo let vs heere stay and demurre a little and labour to vnderstand the same There are two diuerse applications of this place if they may bee called Diuerse which all tende to the same ende For some doe apply each phrase to signifie some particular thing Thus Hemingius and Iunius First heare Hemingi◠Praecedunt peccatum in spiritum sanctum sayth hee there goes before this our sinne fiue things first An illumination Secondly A tast of the heauenly gift Thirdly A participation of the holy Ghost Fourthly A tast of the good ward of God Fiftly A tast of the powers of the world to come These hee thus explaineth This Illumination is the knowledge of Christ and his benefits The taste of the heauenly gift is the participation of these benefits by faith The communion of the Spirit is the Testimony of the Spirit in the hearts of the faithfull concerning the truth of God The good worde of which they tasted is the instrumentall cause of the former for by the word comes knowledge by knowledge faith the holy Ghost being powred into our heartes The powers of the worlde to come is that blessed Immortalitie which the faithfull and beleeuers doe tast of through the holy Ghost who doth renew their hearts Thus farre Hemingius very well and to good purpose if withall you note the Emphasis and and force of the word Gustaverunt haue tasted hee sayth not Deglutiverunt haue swallowed downe much lesse Concoxerunt haue digested it For it is one thing to beleeue truely and plenarily as did Lidia whose heart the Lord opened another thing to haue onely a tast Piscator handleth these fiue phrases thus They containe saith he first The benefits of God bestowed which are two viz illumination and a tast of Gods fauour Secondly The causes of them viz. The word and the Spirit Iunius not an Author to bee contemned goeth an other way to worke for hee makes these fiue phrases to answere to the fiue heads of the Apostles Catechisme spoken of in the beginning of the chapter that as by the knowledge and profession of those hee was aedified and builded vp in Christianitie so now in his relapse and Apostacy he did vndoe all and quite destroy the former building The first head of Catechisme was Repentance from dead workes to which answereth the first phrase were once enlightned idest were called from darknesse yea death to light yea life by the renouncing of themselues and their dead workes The second was faith towardes God to which answereth the second phrase Haue tasted of the heauenly gift which gift is faith receiued from God The third ground was the Doctrine of Baptismes not Baptisme onely but Baptismes as well the inward of the Spirit whereby we are made the members of Christ the sonnes of God and inheritors of the kingdome of heauen as the outward of the Minister by which wee are receiued into the Church and acknowledged members thereof To this answereth the third phrase were made partakers of the holy Ghost id est receiued the Spirit a most constant witnesse of their adoption and redemption The fourth head was the Doctrine of the Imposition of hands a ceremony vsed at that time to admit and consecrate by a publicke consent those who vpon tryall were found sufficient either to the common profession of Christianity in the comunion of the Sacrament or to some speciall office or function in the ministry To which answereth the fourth phrase Haue tasted of the good word of God which is the nourishment of those who doe liue by the Spirit and who by the Imposition of hands were called to the offices of a Christian life The last ground of the catechisme was the Doctrine of the resurrection and aeternall iudgement to which answereth the last phrase Haue tasted of the powers of the world to come id est That hope of life and immortalitie which is layd vp for them in the heauen Hitherto Iunius laudably indeede if there be tantum certitudinis quantum subtilitatis so much certainety as subtilty in this his application And this is the former The second kinde of Application is of them who do apply all these fiue phrases to signifie one selfe same thing Thus Caluin the Coriphaeus of our Diuines Notandum est saayth hee wee must heere marke with what Elogies the Apostle doth set forth the knowledge of the Gospell For hee calleth it first Illumination intimating that men doe grope in darkenes till Christ the day-starre doe arise in their hearts Secondly The tast of the heauenly gift teaching that the benefits of Christ doe transcend the heauens and yet by faith are tasted Thirdly The Participation of the Spirit because hee it is that distributeth to each one as he listeth Fourthly The tast of the good word of God signifying that in the Gospel the will of God is so manifested to vs as that it doth most sweetely delight vs. Fiftly The tast of the powers of the world to come insinuating that by faith wee are admitted into the heauenly kingdome beholding thorow faith that blessed immortalitie which is layd vpp for vs in the heauen Thus Caluin To the same effect Zanchius who thus explaineth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened viz. by the holy Ghost to know the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est haue tasted in some measure of the diuine bounty manifested in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est haue in some measure perceiued themselues renewed by the holy Ghost through the doctrine of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tasted of the good word of God id est the
hereafter according to the saying of Daâ—asâ—ene which yet is somewhat too slack All mortall sinnes whether great or small he should haue excepted this our sinne are remissible before death but after death are irremissible and remaine for euer Secondly or Irremissible Ex parte contemptus because it contemneth the mercy of God and reiecteth that by which man might obtaine pardon Thirdly Or else because it deserueth to haue no pardon as being a sinne of certaine and wilfull malice for which cause it can haue none Whereas sinnes of infirmity and ignorance may seeme to deserue some hope of pardon Thus Aquinas very well if we bee fauorable in his censure he hath another reason why it is called Irremissible but indeed that hâ—lâ—eth viz. â— Because it is not easily remitted But here I pray you take notice of the mistery of Iniquity Whereas the other expositions of Irremissible might haue beene allowed the Iesuites eyther refuse them or stick not to them but to this the worst the weakest they adhaere they cleaue this they allow of approue it Why I know not but I heleâ—â— for some such reason as moued them among all the sixe aboâ—e mentioned species of this our sinne especially to choose out Impenitency viz. the same that the fawning Parasite in the Poet gaue for his good memory Offame monet his belly was his Register So certainely their belly their gaines was the chiefe cause For what thinke you is meant by Impaenitency Perhaps you would thinke the reâ—ecting of Gods grace that might bring him to Repentance No no It is a wâ—lfull contempt of the Sacrament of Paenance obstinately reâ—using absolution by the Churches Ministery as the Rhemists doe define it Now who seeth not that if this bee Impaenitency and Impaenitency the sinne against the holy Ghost and the sinne against the holy Ghost a sinne vnto death what a strong and inexpugnable ground here is for Popish Paenance The same is there here for Commutation of Paenance for if this sinne be remissible but not de sacile easily then must there come a good round portion to the Priest for a gentle Commutation Some such reason as this I guesse moued the holy Fathers of shrift to magnifie this exposition that Aquinas giueth of Irremissible or else this As one well obserueth in their handling of Mat. 12. they follow S. Augustine walking alone rather then Hillary Ierome Chrysostome and other for what reason he knoweth not vnlesse it be for that here Augustine went farthest from the words and sence of the Scripture So I may say here I see not why this should please them better than the other vnlesse it be for that it goeth farthest from the words and sence of the holy Scripture But to let these passe come we to those Reasons which more Orthodoxall writers will afford vs the which for my memories sake I will reduce to three heads Some are drawne from the Obiect Some from the Nature Some from the Punishment of this sinne The Obiect against which this sinne doth bend it selfe is externally the Gospell Internally the spirit of Grace that worketh by the Gospell First then it being a sinne against the Gospell it must needes be Irremissible For what is the Gospell but the word of Grace the ministration of Life declaring vnto man in himselfe lost a way by which he may returne to his former estate of Grace and Glory Now so long as there is not the knowledg of the Mediator and of this meanes of recouery the words of the Lord haue place q Shall they fall and not arise Shall they turne away and not turne againe But when once the meanes of recouery by the Gospell is neglected contemned and despised then is there no place for remission So long as there is not the knowledge of the Mediator it seemeth impossible that the creature should Irrecouerably fall from the Creator And herein certainly is there one maine difference betwixt the fall of Adam and the fall of the Angels Adam fell by misperswasion being deceiued by the lying suggestion of the spirit of error But the Angels being intellectuall spirits dwelling in heauenly places in the presence of God and light of his countenance could not sinne by error or misperswasion but of purposed malice which is the sinne against the holy Ghost and is Irremissible Adam falling from the knowledg of the Law fell recouerably They falling from the knowledge of the Gospell fell Irrecouerably For vnderstanding of this I praesuppose that God did signifie to the Angels these points at once First that their Righteousnesse consisted in their Obedience Secondly that the acceptance of their obedience should bee through Christ. Christ I say who in fulnesse of time was to be incarnate and to take not the nature of Angels but of man and by the personall vnion of the two natures in his one person lift vp the humanitie aboue the nature of Angels and so remayning one indiuiduall person to be the head of the Church Thirdly that from this person should be expected all good whatsoeuer so that what good soeuer the creature was to receiue they were to receiue it from God only in the name of this mediator this being the summe of the Gospell no doubt was deliuered to them and so in a manner the whole will and councell of God both of Law and Gospell and that by a shorter and neerer way than man is capable of they hauing the fulnesse of intellectuall light so that when they take view of any thing they see all that pertaineth to it whereas man findeth but one thing after another This doctrine of the Gospell being manifested to them the deuills reiected it partly puffed vp with pride in respect of the excellency of their owne nature scorning to be accepted in any but themselues partly enuying so great glory to the nature of man disdayning to bee subiect to Christ as man and to stand obliged to him for all benefits altogether refused to be obedient to this ordinance of God and so refused as that they chose rather to leaue their first estate and their heauenly habitation than to agree and subscribe and submit themselues to this aeternall and immutable decree of God And which is yet more plaine to manifest their sinne to be the sinne against the holy Ghost They fell hauing receiued the knowledg of the whole worke of the three persons for and vnto the Angels First of God the Father creating and giuing a Law and taking exception against their disobedience Secondly of God the Sonne in whom only stood reconciliation and acceptance through his obedience more worth and honorable to God the Father than that of all the creatures both Angels and men Thirdly of God the holy Ghost by whose power and grace only is possibility for any creature man or Angell to stand or recouer This in modesty may we beleeue to haue beene the fall of Angels whose sinne is Irremissible as
is this our sinne in man because it is an Apostasie from the Gospell Secondly as against the Gospell so against the Spirit which worketh grace by the Gospell The Schoolemen said not nothing inascribing Power to the Father Knowledge to the Sonne and Grace to the holy Ghost Against the Father men sinne of infirmitie against the Sonne of Ignorance and these two are remissible But against the holy Ghost men sinne of malice and this is irremissible But I would rather haue said thus That in regard these men sinne against the spirit id est the proper effect and worke of the spirit in them their sinne must needs be irremissible because there is not another person in the Trinitie whereby they might receiue grace and arise to Repentance For God the Father bestowed Innocencie and righteousnesse vpon the creature at the first by which he might liue This being lost God the sonne came to repaire it and to restore vs to our former estate and he indeed paid the price of our redemption But man being in the state of nature could haue no benefit by it Then came the holy Ghost and regenerated and quickened man and taught him what Christ had done for him what is the vertue of his death and passion yea the spirit also applieth the bloud of Christ and by it washeth and purifieth the heart of man and so sanctifieth both body and soule Hitherto you see how still as man profiteth not by the former grace there is yet another person in the Trinitie who by a second worke can make the first effectuall But now when it is come to this that the worke of the spirit is resistell and impugned so that these three persons haue giuen him over there is none other meanes for him to recover For to whom should hee goe when these forsake him Where may he finde a Physitian if these conclude his wound is incurable Where are you all you grand Imposters of the world You strict defenders of the Intercession of Saints and Angels Now come forth and helpe Here here is place for the Indulgences of your Popes the merits of your Saints the intercession of your Angels Here is a man forsaken of God out of all hope of heauen can you now cure him If there be any Deity in your Saints any Divinitie in your Angels any hope any helpe any merit any mercy any vertue any power now let them shew it Let them recouer this forlorne man out of the gulfe of hell restore him to his former estate of grace reforme his will cure his affections renew his minde create a right spirit within him in a word vendicate him from everlasting perdition and destruction Oh! miserable comforters are you all here where there is need of helpe you doe forsake there where there is no need you promise it largely No no this mans estate is wretched though not lamentable miserable though not pittifull He hath forsaken God refused heaven to hell he must there to be tormented so long as God shall liue for ever for ever Thus much for the Reasons drawne from the Obiect The nature also of this sinne is such that it refuseth repugneth all pardon as which doth indeede 1. wittingly 2. wilfully 3. malitlously 4. totally fall from the profession of godlinesse God hauing created man ordained in his soule two principall faculties to be the guides of his life the conducters of his actions viz. the Vnderstanding and the Will The vnderstanding he furnisht with knowledge of the will of his creator in heauenly things This knowledge being lost in Adam was repaired againe by Christ who is the light that lighteth euery one that commeth into the world by the light of nature and the Sonne of Righteousnesse shining in our hearts by the light of grace by whose spirit we are ledde into all truth and thereby are inlightened in the vnderstanding to discerne both good and evill This is the grace which of God we haue receiued and receiued to this end questionlesse that the abundance of knowledge should worke effectually in vs in turning vs from all iniquity and should teach vs to deny all vngodlinesse worldly lusts Wherefore if wee doe wittingly put out this light extinguish this knowledge quench the spirit and hauing the key of knowledge doe yet shut vp heauen gate against our selues if we know our Masters will and doe it not if we know the lâ—ght and therefore hate it see the plague and runne into it What remedie can there be What hope of pardon or of remission Had we not seene we had had no sinne but now that wee see our sinne remaineth It had bin better not to haue knowne the way of righteousnesse then after knowledge to turne from the holy Commandement Better saith Peter id est lesse punishable by farre Affected ignorance is very lyable to the curse of God but witting reiection of knowledge once receiued is abhominable If we sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the knowledge and acknowledging of the truth there remaineth no more sacrifice for sinne As they are destitute of pardon because wittingly they sinne so also because wilfully The will of man the other principall facultie in mans soule was endued with freedome that so it might freely worke and following the direction and guidance of the vnderstanding might apply it selfe to embrace and choose the good and to eschew and refuse the evill The strength of this indeed was overthrowne by Adams fall but it being much renewed by Christ serveth to the same end still Wherefore when men doe wilfully and of set purpose turne aside and sinne not of infirmitie but of peevishnesse who can helpe them If the Patient bee willing to be cured the Phisitian may by his skill doe much But if he be froward perverse wilfull obstinate and will not be healed there may be balme in Gilead and Physitians there but yet the wound will not bee recouered Who can cure him that refuseth to be cured Certainely the Physitians that enterprise this must returne the complaint of the Prophet We would haue cured Babell and shee would not be cured forsake her c. for her iudgement is come vp to heaven and is lifted vp to the clouds It is worth the noting that in the Law there was no Sanctuary for wilfull murtherers Neither in the Gosspell is there any pardon for wilfull Apostataes It is the word of the Lord and it will be found true If yee walke stubbornely against me I will walke stubbornely against you And that of the Psalmist With the froward thou wilâ— deale frowardly You haue seene a stubborne sonne and a severe father as it were striving for the victory The father scourgeth him for his fault the sonne he striveth strugleth roareth sobbeth snubbeth and ready he is to burst for anger The father then groweth angry and to him againe and layeth on sorer fiercer yet will not the varlet yeeld stubborne still stomackfull
fretting vexing no father no mother no blessing no submission What should the father now doe Must he now let him carry it away Certainely it is not the best No he is resolved either to breake this his stomacke or teare away this rebellious flesh discover the sinnewes let him bloud now he is growne resolute and there is no mercy with him no compassion his mother may not intreate nor his friends begge his pardon No since he hath begun to walke stubbornely against his father his father will walke stubbornely against him And deseruedly So is it here This perverse peevish stubborne obstinate wilfullnesse maketh the sinne to be Irremissible Neither is there a fault onely in the will but also in the actions which addeth more fuell to the fire prepared for the punishment of this sinne The propensitie pronenesse in mans nature to moue forward toward his end God placed in the will and this his will hee furnished with divers affections as the Instruments of the soule either to cleaue to the good or to refuse the evill Among the rest there is the affection of delight the continuance of which engendreth loue of Good by which the soule indissolubly cleaueth to the same On the contrary is the affection of anger the continuance of which bringeth forth hatred by which the soule is irreconciliably separated from the evill This hatred therefore is an affection in it selfe like to the planet Mercury neither good nor bad but according to the Obiect There is an hatred good and just viz. which is bent against evill and this is the right vse of the affection There is an hatred wicked and vniust viz. when men hate that which is good and this continueth not long but it bringeth forth malice The which is bad enough where least of all euill so the more excellent that the good is which it opposeth the more exorbitant is it and abhominable When as therefore the affection that should keepe vs from evill is perverted to keep vs from good When this peruerted affection is directed nay vomited forth against God his Church his truth his seruants those that professe the name of Iesus how wicked how pestilent is this alienation What hope of pardon can there be to such a one Or which way might one deuise to care him Though the disease be dangerous yet if the Patient be willing to be healed haue an affectionate loue to his Physitian there may bee some hope But when hee groweth to be peevish loatheth his foode quarrels with his friends hateth his Physitian resisteth his Physicke who can helpe it if he goe to his graue that speedily So here when man growes to this passe that he crucifieth againe the sonne of God trampleth vnder-foote the bloud of the new Testament doth despight to the spirit of grace and thus professeth himselfe an open enemy and adversary What can remaine but a fearefull looking for of judgement and violent fire which shall devoure the adversaries Lastly this sinne commeth to be irremissible in that it is a totall and vniuersall Apostasie Nebuchadnezzars tree might yet flourish againe for the roote was left in the earth Eutichus fell from the third loft yet there was hope for his life was in him The Travailer was sore wounded yet recovered how so They left him but halfe dead So though Dauid fall by adultery Salomon by Idolatry Peter by denyall yet there is hope of recouery the roote remaineth the life is not quite gone his seede remaineth in them But Iudes trees are past recouery why so They were twise dead and plucked vp by the rootes Daniels accusers were incurable For why the Lyons brake all their bones or euer they came at the ground of the den Asahells wound was past all Chirurgery for Abner smote him vnder the fift ribbe namely whereas the liuely parts lye So when the fall is totall that vtterly decayeth the life and brings in death what hope can there be of Remedie Some there are which make a nice distinction betwixt Totall and Finall recidivation and I deny not but the termes are different but experience teacheth and the Scripture confirmeth that in substance they are not much different For where there is a Totall there is also a finall losse of grace Witnesse the euill Angels who hauing once totally lost their grace haue lost it for euer Witnesse Adam who hauing once lost Originall righteousnesse totally lost it also finally God indeede doth sanctifie particular persons but not the Humane nature in generall any more And the reasons drawne from the nature of this sinne proue it to be Irremissible and consequently mortall You haue heard the nature of the sinne which proueth it to be irrecouerable Now turne your eyes and behold the punishment of it likewise confirming the irremissibilitie of it Not the plenary penalty of it but the praeparatiue not that which hereafter is to be expected but some of that which in this life is executed and inflicted So much of it I meane as conducteth to this end to proue it to be Irremissible Wherein first cōmeth to be considered that God depriueth them of the Churches prayers He will not haue such prayed for and therefore their sin must needs be Irremissible Frame the Argument thus They who sinning may not be partakers of the Churches prayers are without all hope of pardon Such are our Apostataes ergo The proposition is manifest For to what cause should they be denyed the Churches prayers which are many times a meanes to worke repentance in men and to procure pardon for them but onely because God doth not entend to haue any mercy on them Why is Ieremy forbidden to pray for the people but because the Lord had an entention not to heare him but to consume them vtterly The Prayer of a faithfull man auaileth much if it be feruent witnesse Moses praying for the people and Eliah against them And therefore the Lord in this point dealeth as a King vseth to doe that knoweth his owne mercifull nature hauing determined to cut of such a rebell doth withall forbid the prayers of all such who might intercede for him least perhaps their importunacy might mooue him to mercie The Assumption also is as cleare for notwithstanding the false Interpretation of the Iesuits yet it hath beene prooued before that these words of S. Iohn I say not that thou shouldest pray for it are a direct prohibition interdicting and forbidding any prayers to be made for him that sinneth vnto death So also we reade that the Lord did reproue Samuell for mourning for Saul whom the Lord had reiected intimating that we ought not to shew our selues more pitifull than God nor to mourne for them whom the Lord hath reiected Neither doe I reade any prayer either by Samuell or Dauid after that time conceiued for Saul Lastly our Sauiour in his prayer doth except Iudas the sonne of perdition Neyther is this all But
vp to hardnesse of heart in iudgement hardening their hearts against all meanes of recouery so that they had rather bee in that estate in which they are then to come out of it by such meanes confirming in them that opinion which once was in Naaman Are not Abanah and Phaphar riuers of Damascus c. So these is there none other Riuer to wash my soule but the blood of Christ Pereat Anima rather perish for euer then subscribe to that Or if not thus in words yet their heart will not suffer them to pant after the Riuers of Comfort no hope they haue none can they haue none doe they desire And who seeth not that this is none of the lest parts of the punishment due to this sinne of Apostasies This is alledged as one mayne cause of that incurable wound which Satan and his Angels receiued in their fall viz. The wrath and iudgement of God who hath thus appointed that they who doe sinne against the holy Ghost id est willingly doe fall from and doe oppose the doctrine of the Gospell should be giuen vp to a Reprobate minde and barred from all Repentance So that the peruersenesse of the Deuills will proceedeth not simply from the Immobility of their Nature but from the wrath of God and his iust iudgement who for that their sinne hath so forsaken them that whereas of themselues they are neuer able to repent now they neuer shall returne to God nor euer change their will The same is the case of these men they hardned their hearts before and would not heare now God doth harden their hearts as he did Pharaohs that they may not be moued from their opinion partly by Satan whom he commandeth to tempt yea to rule in them yea to possesse them with the spirit of madnesse God neyther strengthening against him nor any whit weakning the power of Satan and hence at the length proceedeth that setled purpose in man neuer to Repent but obstinately to continue in his malicious persecuting and blaspheming into which certainely I beleeue man could not slip before this iudiciall act of God hath proceeded thus against him The last and mayne reason for the Irremissiblenesse of this sinne is their wilfull impaenitency which speedily followeth vpon their hardnesse of heart They cannot they will not Repent and this is the chiefe reason For the Scripture saith not that it is Impossible that they should be forgiuen for there is mercy store in God and merit sufficient in Christ to purchase pardon for it vpon Repentance but It is impossible that they should be renewed by Repentance and why impossible First they are punished with finall blindnesse and hardnesse of heart Secondly they will not they refuse it Thirdly Repentance is wrought by the Spirit Fourthly grounded on the death of Christ which they cast off So that it is impossible that euer they should Repent and consequently impossible that they should be forgiuen but remaine guilty of an aeternall sinne and therefore also must looke for an aeternall punishment If any should obiect the example of Esau who seemed exceeding paenitent and shed many teares Or of Iudas who as the Text sayth When he saw what was done repented himselfe The answere is ready first In generall For that was no true conuersion or repentance but it was an argument of that anxiety and trouble of mind which now in their extremitie did presse vpon them causing them indeed to looke at that which in their securitie they had neglected Neither indeed did they implore and desire it but howle and cry for the losse of it or for the feare of the future punishment Secondly In particular Esau sought not repentance with teares he found no place for that but he sought it id est the blessing a matter of no moment with yelling howling to seeke for the blessing without true repentance Sorry for the losse not for the cause of the losse But had he bestowed those teares those cryings in seeking a place for repentance and sorrow for his sinne then might he perhaps haue found that that he sought for and desired Iudas also indeed repented as sayth the Text id est did something that a Repenting man would doe he brought againe his ill gotten goods but his behauiour and the event shewed that this was no true repentance For why did he not ioyne himselfe to the Apostles Why did he not labour to be reconciled to the Church Why did he sooner runne of desperation to the rope and hang himselfe then of humility to aske pardon These are no tokens of Repentance but of an Impaenitent and desperate minde Truth it is indeede that he confessed his fault and cleered the Innocency of Christ and thereby indeed did aggravate his owne sinne and herein I perswade my selfe he shewed greater signes of Repentance than euer since did any such Apostata But giue mee leaue to put this Quaere Whether there were not some speciall occasion which wrung these words from Iudas This we know that as the Lord Iesus was innocent in very deed so it was fitting that his innocencie should be sufficiently testified Whence it came that nothing could be proued against him the witnesses were detected the accusers agreed not Pilate perceiued that for enuie the high Priests had deliuered him vp to him and therefore proclaimed him innocent Pilates wife also being admonished in a Dreame did giue the like testimony of him So that now Iudas onely remained of all them who had an hand in betraying Christ and on whom a suspition might rest that hee knew more by Christ than any of the other in that hee was his Disciple and daily conuersant with him and so might be thought to haue sufficient cause to doe that which hee did Wherefore to the end that nothing might bee wanting I take it as Iudas like Balaam to blesse the people so he to witnesse this poynt of innocency rather enforced by the over-ruling prouidence of God than voluntarily mooved And this seemeth to mee to haue beene the occasion of that fact of Iudas which seemeth to perswade vs of his Popish repentance in contrition confession and satisfaction Thus haue you heard the reasons for the second maine point deliuered which proue it and I hope sufficiently both that it is euer shal be irremissible as being a sinne against the Gospell and against the spirit being a witting wilfull malicious totall Apostasie punished and that iustly with deprivation of the Churches prayers with Imprecations Hardnesse of heart and finall Impaenitencie Lucius Crassus hastening to the end of his dispute vsed this for an excuse of his praecipitation 1 The speedie hast of the Sunne now declining admonisheth me to roule ouer these things with greater speede If in each particular here spoken I haue not satisfied mine Auditory mine answere is the same Hora praecipitans me quoque praecipitem cogit haec evolvere The time now drawing to an end vrgeth me to
speedinesse constraineth me to hasten And here could I very willingly take vp my rest and make an end hauing now finisht the two parts propounded in the beginning And certainely I will with much celeritie dispatch there remaineth onely vse to be made of what hath beene said and so an end Here then first let vs obserue the miserable estate of those men which are in this sinne Oh whose heart doth not ake whose loynes doe not tremble to thinke Sathan should thus farre seduce any man as to make him cast off God the fathers mercy God the sonnes merit to trample vnder-foote the Sonne of God to count the bloud of the new Testament an vnholy thing to set himselfe in hatred against God and all goodnesse Oh that man should ever in this life come to that estate that the Church may not pray for him but against him that he should bee so cauterized and giuen vp to hardnesse of heart as to haue no sence nor feeling of his estate no desire to come out of it Oh in the name of God let euery man try and examine himselfe that so he may find the estate of his owne soule how neere hee is to this sinne or how farre off from it Learne wisedome also to discerne of others both to admonish those who walke this broad way to destruction and to take heede of those who haue now already plunged themselues into the same and to quiet our consciences in the feare of this sinne Quaest. How may it be discerned who are in this sinne and who not What markes of it may yet further be assigned Respon Some answere thus Licebit interdum statuere c. It shall be lawfull sometime to determine whether he that falleth fall desperately or whether there be any place for recouery Sed quia rarissime accidit c. But in as much as it happeneth very seldome and God commending the incomprehensible riches of his grace by his owne example biddeth vs to be mercifull we ought not rashly to pronounce sentence of condemnation against any one rather charitie wisheth vs to hope well To this effect also Beza Quum hoc peccatum magis intus lateat c. Since that this sinne doth lye hid within the hearts rather then appeare outwardly nothing is so much and so warily to be looked into as to take heede that we rashly fall not to judgement in this case Heretofore when the gift of discerning spirits was in the Church this was more easie to be discerned by some speciall Revelation and yet even then very seldome very sparingly Wherefore now sayth he we ought to be much more considerate condemning the vices but wisely handling the persons Marlorate will haue such to be altogether left to the judgement of God But here then another Obiection is mooved viz. How may we then fulfill the Apostles iniunction in denying them our prayers If such may not in this life plainely be discerned then may we still pray for them and so striue against God and breake his direct commandement To this some answere that if we include such a one in our prayers and so make our prayers Non debito ordine not in a due manner though our charitie may excuse our prayer that it shall not be sinfull yet we shall suffer this losse that we shall neuer be heard for them As Christ on the crosse prayed for his murtherers but hee was heard onely for such who did repent the rest sinned vnto death But this answere me thinketh doth not so fully satisfie the doubt nor answere this text of S. Iohn which biddeth vs not to pray for such at all Neither can I simply allow of that exception which Bernard addeth to this Text If thou maist not pray for him yet maist thou sigh for him Happily thy sighes may haue accesse whether thou darest not send thy prayers For to what end should any mourne for such a one vnlesse our sighes and mourning might either procure him release from his punishment and so nullifie the iustice of God or obtaine remission for his sinne and so falsifie Gods word For which cause Samuell is greatly reprehended And I pray what is the sighing and groaning of the heart but the prayers of the spirit so that in this it is no great difference whether thou pray with the spirit inwardly or with an audible voice outwardly for both wayes prayer is performed Wherefore farre better is that which Calvin answereth If sayth he the desperate malice and wickednesse of any doth so plainely appeare as if God did with his finger point forth such a one wee must not striue with the iustice of God as if wee would bee more mercifull then hee Which is also confirmed by Beza vsing almost the same words But if the Lord shall as it were with his finger point forth such an offendor then this place of Iohn teacheth vs what to doe in such a case viz. we must not pray for him So then the whole answere I suppose may be thus declared 1. For matter of Imprecation we are to obserue all the cautions that were before mentioned and not suffer our selues to be drawne to that in particular Neither doe I hold it fitting even in the vrging of these common Anathema's mentioned in Scripture to haue any priuate intention 2. For praetermitting such in our prayers this precept might most happily bee obserued when the gift of discerning spirits was in the Church 3. Though we cannot obsolutely determine and conclude that such a one hath sinned thus desperately yet may we haue sufficient ground for a strong coniecture which may suffice to cause vs to passe ouer such in our particular prayers and to leaue them to God Neither are we to be blamed though wee should erre in this poynt since that our end is good and his sinne deserueth such a punishment and wee can haue no Faith to pray for him Still the first question How these may bee discerned doth rest vnsatisfied To which I answere that absolutely to determine of such a one is very difficult neither is there any sufficient marke but the event viz. Finall impaenitency But the grounds of suspition are such as these First Prophanenesse which kicketh and spurneth against all the workes of the Spirit all duties of holinesse no grace no thanksgiuing no humiliation not a good word but this mans dislike is seene yea such a dislike as manifesteth an heart full fraught with malice choaking and damming vp all passages of Grace thus plainely doth he professe his cankered heart and spitefull malice against the spirit of Grace Secondly when a man reioyceth not in any one truth reuealed in the Scripture concerning the saluation of man but rather doth question it doubt of it yea to his power doth impugne and resist it Thirdly enuying the grace and happinesse in which another standeth It was a bad signe in Kaen who enuied his brother because the Lord accepted the Sacrifice