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
wisheth Grace mercie and peace from God the father and from the Lord Iesus Christ. COurteous Reader before thou enter vpon this Discourse either to read or to censure I haue to admonish thee of two things First for the manner of writing thou maist easily see it to bee fitted for the Pulpit And indeed so it was that hauing diuerse yeeres since deliuered some few out of this text to mine Auditory I did lately vpon warning giuen take it once againe in hand and alter change correct and enlarge it till I brought it to this quantitie in which it is so preparing it for a more noble Audience Then finding it be ouerlong to be rehearsed at once I was constrained againe to Epitomize it Here therefore hast thou and that is the second thing whereof I aduertise thee at large the whole body of that Discourse whose Epitome was rehearsed in publique So that if any thing seemed to them that heard mee eyther obscure or too slightly passed ouer in the deliuery here may they helpe themselues to vnderstand my meaning For the matter I shall not neede to tell thee that it is needfull in respect of the times wherein the words of our Sauiour are seene fulfilled For because iniquitie doth abound the loue of many waxeth cold And how many are there daily who either fall backe to Popery and Aegyptianpalpable superstition or else turne open rebels by Atheisme And well may we thinke that when the Sonne of man commeth he will scarce finde faith vpon earth Who is there therefore except that vnprofitable seruant that hid his Talent in a Napkin but will be willing to set to his helping hand if not to stay all yet to preserue some from Apostasie Hence commeth it that now lately there haue beene more Sermons and Tractates publisht concerning this sinne of Apostasie within these few yeeres than were in many ages heretofore So that now it might seeme as superfluous for an after-commer to deale in this subiect as to take in hand new Arguments for Popery All which haue bin so often vrged by Schoole-men alledged by Catholikes re-assumed by Popish Priests painted ouer by Iesuits that a man might sooner hope for holesome meate to be made of Cole-worts twise or thrise sodden than to find a new and not here-to fore answered Argument So here Yet since the gifts of men are diuers albeit they proceed from the same spirit what hindreth but that still men may bee doing and doe well since the end of their Action is the glory of God Concerning this present Tractate what it hath not to be found in the former thou thy selfe good Reader vpon tryall wilt easily perceiue In reading of which if thou be such a one who knowest me not It is well goe on and try the spirits If such who doest know mee yet doe me the curtesie to withdraw thy selfe from considering my meane-nesse and looke onely vpon the cause Consider the waight of Reason which I haue alledged For if thou shouldest either like the worse of this in respect of mee or esteeme better of another in respect of his person not regarding what force of Argument we doe either of vs alledge thou maist easily erre as who indeed doest pinne the truth of God vpon the sleeue of man To conclude then if thou be judicious reade censure and correct I giue thee free libertie For I will not my selfe be tyed to this that I haue deliuered if I see better reason to evince it than is brought to confirme it But if thou be one who either doest or justly maist suspect thy iudgement reade but leaue censuring to others Howsoeuer it bee whosoeuer thou art conceiue thus of mee that my desire was to haue deliuered the Truth and nothing but the Truth So wilt thou I hope commend me and my labours to the blessing of God in thy prayers And cause mee to rest Thine in the Lord the Lords vnworthy seruant in the Ministery T. B. To the deuoute Readers which desire to keepe Faith and a good Conscience to the end Grace and Peace and strength against Temptations by IESVS CHRIST MARVAILE not deere Christians and courteous Readers that so many learned diuines and holy minded men bestow so much paines and spend so long time in so sad and vnpleasant a subiect as this is searching and desirous to define what the impardonable sinne against the holy Ghost should be For euen as the best and most approued Phisitians doe more busie themselues in studying those maladies which are most incurable rather then those for which euery emperick hath a medecine in readinesse and cach one amongst them proueth himselfe in his skill if hee haue sound out eyther some especiall Antidote to preuent or some singular remedy if not perfectly to cure yet to ease and aswage the tormenting paines of such desperat disseases as aflict men most as well with the feare of imminent death as with the sence of present dolours Euen so for as much as all heede is to be giuen and all diligence carefully vsed that no man if it be possible dash vpon this Rocke nor fall into so deuouring a deepe many students in diuinitie enflamed with zeale care and loue vnto mens saluation refuse no paines nor think any labour grieuous by night or day if they may be so happie as to giue warning betimes and so preuent any mans relapse or falling away And for as much as many true hearted Christians vpon a tendernesse of Conscience through Satans illusions are often troubled with a feare of hauing offended in this kinde And others againe in a continuall securitie forsaking their first loue reuolt and fall off by little and little from the practise of sincere Piety taking the high way to Epicurisme and denyall of their profession and so come neere and into great daunger of finall relapse at lest if not of an hatred also and despight of that holy truth which they once professed therefore good men willing to comfort the one with solid euidence of Gods word and to reclaime and saue the other from the perill of so irrecouerable a fall doe labour in this sad subiect that by an exact deciphering of that mortall sinne both might finde fit instruction whilest the one may see how farre they are from it and the other perceiue how daungerously they hasten towards it Now as men are diuersly affected some with feare and some with presumption as I haue shewed so likewise we may finde very great yea too much variety of opinion amongst writers concerning this sinne some supposing it to be so rarely and seldome admitted as scarce three examples or foure can be produced since the beginning of the World others make it so frequent and vsuall as almost all that finally fall from their Faith and holy profession are supposed by them to sinne in this kinde Againe some are of opinion that only God can discerne who they be that sinke and are drowned in this gulfe as if he had not reuealed
of mens soules And to the end that all true holy-minded Christians may better keepe watch and ward against Satans sleights and subtleties this one secret is worthy obseruing To take great heede continually by all meanes to nourish and increase the peace of Conscience and ioy in the holy Ghost For as these are the last and principall graces men attaine vnto by the preaching of the Gospell so are they the first which such as fall away doe commonly loose whereupon the blessed Apostle with very great reason encouraging the Philippians against imminent troubles assureth them that the peace of God which passeth all vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be a guard or Garison to their hearts and to their minds implying that peace with God and ioy in the holy Ghost are present rewards of holinesse effects of true Faith and Repentance earnest pennies of the rewarde to come and therefore principall encouragements vnto Constancie and Perseuerance in all well dâ—eing wherefore in a word this is it I would say that our aduersary the Deuill will especially labour and vse his whole cunning to bereaue men eyther of these very Graces themselues or of the sence of them which is easily done by drawing them into wilfull sinnes which defile the Conscience and disturbe the peace therof Vpon the losse of the reward as labourers and souldiers doe more negligently applie themselues when they are doubtfull of their pay so men grow lesse carefull of holy duties and doe not so much delight in them why But euen because by the defiling of their Consciences they doe not finde their wonted comfort in such exercises So the meanes of renewing their Repentance dis-vsed or lesse frequented by neglect of the meanes the heart growes into hardnesse sinne into custome and disquietnesse of Conscience into a â—umbdnesse or non-sense then must needes both Faith and Hope faile the losse whereof that it might be lesse felt Satan offereth carnall delights in sensualitie and pleasures then God and the world to come beginne to be forgotten sinceritie and strictnesse of Life beginne to be intollerable Loosenesse and liberty plausible admonitions odious all manner of lewdenesse iustifiable Gods word hated and messengers persecuted and how little differeth this fearefull reuolt from the sinne against the holy Ghost The effect whereof and iust punishment can be none other but finall despayre in the man and horrible blasphemies against God and his Christ with a despighting of his spirit of Grace and so at last euerlasting torments in hell fire Behold then both the ladder as I may say whereby menascend and the rope whereby they fall or descend into this Dungeon men climbe and attaine to some taste and smack of the powers of the world to come which I call peace of Conscience and ioy in the holy Ghost by these steppes First their mind and vnderstanding by the preaching of the word is enlightened with the knowledge of the Mysterie of Christ. Secondly the will and reason consenteth Thirdly the heart imbraceth and applieth vnto a measure of Faith and of Repentance Fourthly the affections beginne to frame into obedience Fiftly the life and conuersation is fashioned to the outward forme of Godlinesse Sixtly the Conscience is at peace and the inward man ioyeth Now the manner of relapse or descent is downe the same way Ioy and peace of Conscience are lost through some wilfull sinne Secondly the life and conuersation growes worse and worse Thirdly the affections are altered from delight in holinesse and loosed from obedience Fourthly Faith fayleth and Repentance giuen euer Fiftly the benefit by Christ despised Sixtly a great decay of knowledg followeth through the contempt of the meanes and so the man is giuen vp vnto a Reprobate sense whereby God and goodnesse and all their worshippers despighted and persecuted As euery one therefore loueth his soule and longeth for saluation in Christ and delighteth in the assurance thereof so let him beware and take heed of defiling and disquieting his coscâ—ence with wilfull sins or if he be fallen by Satan circuÌ„uented let him giue way and diligent heed to the word for his recouery by repentance let him in no case suffer himself to be transported from the company and fellowship of faithfull admonishers let him vse the helpe of their prayers vnto God for him let him abandon carnall companions and worldly vanities and delights to the end that he may more humble his soule before God let him euen force himselfe vnto spirituall and heauenly meditation and other godly exercises of Religion and if not withstanding all this his heart should still incline to despaire let him not be ashamed to bewray and confesse vnto some one or two whom he dares trust and thinketh able by his or their counsell and godlinesse to helpe into what temptation hee is fallen that he may not beare the brunt of the assault alone And whatsoeuer befaileth let him not flie to carnall delights or worldly myrth and vanitie for remedy which brings a forgetfulnesse of this guiltinesse and so a secure benummednesse of Conscience to his vtter vndoeing rather then a true cure and helpe for his dangerous disease vse only those meanes which may recouer true peace of Conscience with God and the battaile is sought and the field wonne For very often times as by euil Chyrurgerie acurable wound groweth to a gangren euen so the wound of Conscience which might haue beene to the increase of Grace and better certaintie of saluation by forsaking the true and right cure becommeth desperat carnaeâ—itie incurable security But now for as much as many are in feare of hauing committed this sinne which indeede haue not but through Satans policies to disquiet their Consciences are illuded and afrighted It shall bee good to consider for their comforts these short positions and Maximâ—s found certaine and most true by the Scripture by the iudgement of learned writers by â—â—â—ly experience of those that haue to deale with afflicted Consciences First that such as feare least they haue thus sinned are vndoubtedly as yet free from this sin or from falling â—â—â—o it so long as that feare remayneth in them Secondly that such as are sorry for their offences towards God are farre off from this souâ—e offence Thirdly that who so hath a desire to be reconciled to God and could wish himselfe pardoned shall surely obtaine pardon if he seeke it at Gods hand according to his word Fourthly that whosoeuer would not that another should fall into his wretched plight and condition hath â—ome portion of loue both to God and man left in him and therefore is not vtterly fallen from Grace nay more Fiftly whosoeuer hateth not all other whom he thinketh not to be in his owne damnable case is not come to the height and perfection of this sinne and therefore Sixtly whosoeuer taketh pleasure and delight in the company of any of Gods men and seruants may through their endeauour by Gods grace be reduced and recouered Seuenthly If any place
of Scripture or position of Gods word doth minister more consolation or comfort or on the other side more affright or terrifie then another there is still place for the working vpon the Conscience by the word which is quite taken away in the case of the sin against the holy Ghost Lastly if all or most of the speeches of the party affected concerning God and Christ and his Church be not blasphemous or if the offender could not wish them blasphemies it may be a fearefull and a damnable case but it is not fully this desperat and impardonable sinne But let no man trust in himselfe or in his owne strength of recouering to giue way willingly no not vnto the least sinne for Satan as is said is subtle and we are weake and foolish and God is not bound to attend vs but we him Therefore let our care be to please him our Faith and hope fixed in him through Christ our hearts depâ—â—â—â—â— on his â—râ—ce and holy ordinances our profession bee sincere and from he heart without guile our conuersation and liâ—â— honest anâ—â— pright our desire to be constant to the end and to grow daylie in Grace And the peace of God which passeth all vnderstanding shall preserue our hearts and mindes in Iesus Christ. Your owne in the Lord Iesus I. C. A briefe Synopsis of the whole The handling of the Text is performed in the Preparation by obseruing The Terme vsed The Number insinuated Matter which may be reduced to two heads viz. Doctrine twofold viz What this sinne is Negatiuely Generally Not each sin against Knowledge though presumptuously committed Conscience though presumptuously committed Not each sinne committed after Baptisme Not Finall Impaenitencie Not each sinne of Set Malice Particularly Not any one of those sixe commonly mentioned sinnes Impaenitencie Obstinacie ImpugnatioÌ„ of the truth Enuying the fraternall grace Praesumption Desperation Affirmatiuely in setting downe the Definition of it And thence Generally Nothing it to be a Sinne Not against the person of the Spirit But against the worke of the Spirit Particularly handling Terminus â—quo Truth Not of Law But of Gospell Knowne where is shewed that Some both know profes Some know but professe not Terminus ad queÌ„ and that in the effect Persecuting Generally shewing the obiect viz. Professors Truth Maiesty of God Particularly noting the 2 kids in Men of authority Men of learning blaspheming whose act is in attributing whose act is in robbing both of them performed in the simple vnderstanding the vnderstanding joyned with affection cause viz. malice which Excludeth all perturbed passioÌ„s produceth seperatioÌ„ from the communion of Saints siding with the Adversaries Motion shewing Genus viz. Apostasie Disse 〈…〉 Generall Simply Why to death confirmed By Scripture By Reason in Examining the Reasons alledged by some of the Schoole-men Propounding Orthodoxall From the Obiect opposed Gospell Spirit From the Nature Wittingly resisting Wilfully resisting Maâ—â—â—ously resisting Totally resisting From the punishment Deprivation of the Churches prayers Imprecation Obduration Impaenitencie â—se Examination herein shewing Difficultie of resolute Determination Grounds of vehement suspition viz. when man becommeth Prophane extreamely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envious Blasphemous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are not in this sinne For â—onsolâ—tion Aâ—â—â—â—â—ition and herein are Dâ—â—â—oâ—eâ—ed two kinds â—o stop censuring 〈◊〉 〈◊〉 declination performed by 5. acts Of man sinning Of God punishing Prescribed some Preservatiues to keepe men from Apostasie Iâ—â—iciâ—â—s Reader thou hast here represented to thy view a briefe Synopsis of the matter handled in this Discourse By perusing of which thou maist guesse whether it wil be worth thy labour to readit ouer For Time is precious and loth I am that through mee thou shouldest loose any of it Take in good part my well-intended labours Farewell THE SINNE VNTO DEATH 1 IOHN 5. 16. There is a sinne vnto death I say not that he should pray for it or as others read * that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shouldest pray for it NEBRIDIVS one of St Augustins friends as himselfe doth stile him a very learned man and an acute and accurate searcher-out of difficult questions could not endure any that hauing propounded an hard question required a short answere Iudging such a person vnworthie who did not vnderstand that of a weightie cause much and many things ought and must be spoken This iudgement of Nebridius is much commended by S. Augustine who albeit he excused Pope Boniface propounding to him difficult questions and requiring short answers in regard both the questionist and the respondent were Bishops and therefore troubled with waightie affaires yet he confesseth that Nebridius did justly reprehend the preposterous doing of the other Why Because both of them had time enough the one to discusse at large the other to heare at leasure And as it is much commended by S. Augustine So least there should be any that vppon the hearing of the Text judging whereto the discourse will tend would require an affected breuitie and concisenes I doe here professe to follow the practise of Nebridius Especially since both time and leasure sufficient is alloted for you to heare for me to speake Leasure in respect of the day Deus nobis haec otia fâ—cit God hauing sanctified it to the duties of holinesse Leasure in respect of the place Charitas nobis haec otia fâ—cit The charitie and zeale of our Auncestors hauing alloted the double stint of time to this place for the better discussing of harder questions Yet mis-take me not I will not forget the golden saying of Tertullian Compendium sermonis est gratissimum A short and compendious speech is wonderfull acceptable Nay I will and I know I may with more boldnes proceed without the Nauseons repetition of the Crâ—mbe in regard the most part of this Auditory if not all are well instructed a wise and vnderstanding people who through long custome haue their witts exercised to discerne both good and euill Now therefore in the name of the most High let vs proceede The Author of this Epistle questionlesse is S. Iohn This if all other reasons fayled the phrase and the sense would euince as befitting the Spirit of that Disciple which was aboue the rest beloued of Christ. I finde him dignified with foure Titles Euangelist Apostle Elder Diuine Euangelist in respect of his history of the Gospell Apostle for his office Elder for his age Diuine for the excellencie of matter which hee aboue the rest doth handle viz. the secret mysteries of the Gospell For the time he wrote this very late for Corinthus Ebion and other Heretiques against whom he wrote his Gospell and this Epistle both vpon the same occasion were much about the yeere 94. This is that that made him say There are many Antichrists alreadie in the world who were busie to extirpate and ouerthrow the diuinitie of Christ against whom as a Champion of the Lord he fighteth For the
matter of this Epistle it is various But the thing that he chiefly aymeth at is Puritie in life Charitie in affection In this fift Chapter hee setteth downe the force and efficacie of Faith the seuerall fruits and effects which it produceth a speciall one whereof is Assurance to bee heard in our prayers verse 14. The which Assurance teacheth vs that whatsoeuer wee aske the same shall be nay is alreadie graunted Wee know that we haue the petitions that we haue desired of him prouided alwaies that it be according to his will Whereupon the Apostle builds an exhortation that if any one doe see his brother going astray sinning a sin which is not vnto death he should pray for him and the Lord would giue liâ—e for them that sinne not vnto death By which wordes hauing intimated a difference of sinnes and thereby giuen just occasion of a doubt of a question he annexeth the solution the answere of it in this Text shewing plainely that there is a sinne vnto death for which hee will not haue prayers to be made There is a sinne vnto death I say not that thou shouldest pray for it For the cleering of which words which I must needs doe before I can come to the matter I note first the Terme that is vsed secondly The number that is insinuated A word or two of either The Terme is not Mortall but sinne vnto death The Schoole men and their followers the Iesuits haue a distinction of sinne into Veniall and Mortall Some sinnes say they are sua natura in their owne nature veniall others are mortall But one that hath but halfe an eye may see the reason of this distinction For you must know that when Purgatorie was found out lest that it should haue beene lost againe and so the Popes Kitchin haue wanted fire fuell and other vtensilles it was conuenient nay in a manner necessary that some sins should be accounted veniall that so though a man should die in them without repentance yet there might be some hope to helpe him But not daring to make all sinnes veniall lest they might seeme to haue reversed the judgement of God they left some to be mortall Little considered they that Death is the wages of all sinne Paul speaketh indefinitely and Moses more distinctly Cursed is he that confirmeth not all the words of this Law to doe them And how can it be otherwise since that All sinne is a rebellion against God transgression of the Law of God Excellent to this purpose is the saying of an Ancient n Wee must not vse deceitfull ballances in censuring sinne but the iust and true waight of Gods holy word Neither is the distinction so absurd but the application of it is farre more grosse For while they reckon vp these mortall and deadly sinnes hence haue they excluded the breach of the first Table hence also the breach of their two last our tenth commandement So that Idolatrie Superstition Swearing Prophanation of the Sabboth together with the inordinate lusts and concupiscence of our corrupted nature are not mortall with them The aspersion of holy water will wash them away especially if committed after Baptisme The Sorbonists o sayth Calvin acknowledge no sinne to bee mortall except it be Aegyptian darknesse filthinesse that may be felt and palpably perceiued Obiection But no learned Papist doth build that distinction vpon this Text True indeede yea I grant that some doe here manifestly distinguish betwixt mortall sinnes and sinnes to death But who knowes whether hereafter it may not be true that as this generation is worse then the former so the next may be more absurd then this And as they decay in learning so fayle in vnderstanding and in the end come to that which their forefathers would haue blusht at None before Boniface the eighth could picke the Supremacie out of Gen. â— 1. Nor any out of Deut. 17. 6. before Innocentius the third Whereas all things duely considered this Text is a farre fitter place to proue the distinction of veniall and mortall then the other to build vp the Supremacie And yet if we marke it Haymo is not farre from it when speaking of the words of Paul Stipendium peccati mors est The wages of sinne is death he addeth this is not to be vnderstoode of all sinnes but onely of Criminall of which sayth hee S. Iohn speaketh saying There is a sinne vnto death But if any hereafter should so farre forget himselfe as to vrge this place for it Let him withall consider what S. Iohn addeth viz. That for this sinne wee must not pray So that if this Text shall patronize the distinction of Mortal sinne it shal also exclude all Mortall sinne from the Churches prayers for Sainâ— Iohn sayth I say not that thou shouldest pray for it Nay sayth Bellarmine that followeth not He forbids vs not but onely he doth not encourage vs to pray for such Why then it seemeth S. Iohn did approue of the sluggards saying â— There is a Lyon in the streete I shall be slaine Because it was somewhat difficult therefore the safest course were to giue it ouer Would a Captaine so speake to his souldiers A Physition to his patient A Master to his schollers A Minister to his people How much better is that noble consequence of our blessed Sauiour The way is narrow and the gate streight Ergo not giue it ouer but striue to enter But if neither the consent of Authors thus vnderstanding this Text nor the coherence of the Text it selfe could guide the Cardinall to the truth yet the rule of Logicke might haue taught him For contradictories haue contrary consequences Now St Iohn before had said If any see his brother sinne a sinne not vnto death let him pray for him doth it not hereupon follow If he see him sinne a sinne vnto death let him not pray for him But I loose time Obserue also the number here vsed â— A sinne For howsoeuer the singular number doth not alwayes imply an individuall vnitie as may appeare out of ver 17. yet here it doth For there is found onely one sinne so deadly so mortall that it may not be prayed for and to which the Lord will shew no mercie One such there is called A sinne vnto death First because it hangeth vppon a man even to death Secondly It giueth death possession of him surrenders vp his damnable life to a cursed death a Now so long as any place is left for pardon death hath not taken possession but when all hope of pardon is excluded then death which is the wages of sinne claimes his right calls for his due Onely one such there is and that we hang no longer in suspence it is that heauie that hainous that deadly that mortall that irremissible and vnpardonable sinne viz. The sinne against the holy Ghost which is a sinne with a witnesse a lump of sinne
a masse of mischiefe It is the perfection of sinne if the word perfection may bee so ill placed It is the Nil vltra the vp shot of all sinnes So that there is none here I suppose who is not very sensible of the difficulties I now sustaine Non est res levis no small matter whereof I am to speake you to heare Let me borrow the full emploiment of your best attention that I may flie vpon the wings of your holy desires and with the full gale of your prosperous wishes arriue at the hauen of my hopes Gods glory mans edification They which put forth into the Ocean do guide their sayling by the winde discerne the winde by the Compasse direct their Compasse by the Pole-starre and not in vaine for without these their labour might bee much their progresse little their profit none at all This wisedome of the Mariner is worth imitation Loc heere therefore before I enter into the Ocean of matter which may be expected in which I may easily loose my selfe and abuse mine Auditory my Cynosura my Pole-starre which must guide my sayling confine my speech direct my discourse is briefly reducible to these two maine points First enquire what this sinne is which is against the Holy Ghost Secondly why it is so mortall Of both these with as much briefenesse and plaines as such a matter will giue leaue For the first I take it for granted that all men doe easily vnderstand that this Sinne which nowe wee seeke is no sinne of Infirmity nor of Ignorance but it must needes bee a sinne of a Presumptuous minde a sinne with an high hand so that onely among them will wee looke There is a sinne against knowledge When the seruant knoweth his masters will and doth it not Well may our sinne comprehend this vnder it but all sinne against knowledge is not this sinne There is a sinne against conscience when notwithstanding the conscience like Gods solliciter secretly checketh them yet on they goe still this is worse then the former but yet neither can it bee that which we seeke vnlesse wee would enwrap Dauid in it There is a sinne of Presumption proceeding from pride and arrogancie wilfulnesse and haughtines of heart which both wilfully and contemptuously causeth a man to sinne against God wilfully as presuming vpon Gods mercy and his owne future repentance Contemptuously as despising and con temning the Law of God These are great grosse and grieuous especially if the particular sinne be either Idolatrie which is the forsaking of God or witch-craft which is a ioyning Couenant with Satan In these to sinne against knowledge against the checke of conscience presumptuously wilfully and contemptuously is a sinne that may make the earth to tremble and the heauens to sweat with amazednes that earth should thus transgresse against heauen man against God Yea it may on a suddaine set a man into a stound and driue his thoughts to a perplexitie to consider what further degree of sinne there can bee founde or thought of into which the Sonne of Adam may slip or plunge himselfe But let vs wade a little deeper Origen as Bellarmine alledgeth thought that euery sinne committed against the Law of God after Baptisme was the sinne against the Holy Ghost not farre from this were the Novatians But Athanasius doth well refute this opinion first because our Sauiour doth accuse the Pharisees of this sinne who yet neuer were Christians nor baptized whereas the opinion of Origen doth suppose a prcedencie of baptisme in those who may fall into this Apostasie Secondly Because then it woulde followe that all sinnes committed by Christians shoulde bee sinnes of this nature as beeing committed after the Sacrament of Baptisme which to hold what were it else but to barre vp the gates of heauen against all Christians what soeuer for who is there that sinneth not and sinneth not grieuously at one time or other Truth it is that Christians falling into sinne doe sinne against the grace of God receiued But wee seeke out one speciall sinne which in a principall maner and for some speciall consideration is called the Sinne against the Holy Ghost such is not each sinne committed after Baptisme Augustine standeth for finall Impoenitencie viz. when men die without repentance Certainely I cannot but much commende the censure that Bellarmine passeth vpon this opinion This is true sayth hee so farre forth as it teacheth that finall impoenitencie is some speciall sinne against the holy Ghost but it cannot bee defended if hee woulde haue this impoenitencie to bee that peculiar and proper sinne which wee feeke for But I more commende his Reasons First Because finall Impoenitencie is not blasphemy but onely a certaine circumstance in euery sinne whereas our sinne is a blaspheming sinne as heereafter shall appeare in which respect it is called blasphemie against the Spirit Secondly This finall Impoenitency is not committed till death for which cause it is called finall viz. which continueth to and in the ende I suppose to distinguish it from the other Impoenitencie a species of sinne of malice which according to their doctrine may bee forgiuen in this life but the sinne against the Holy Ghost is committed in this life the which hee confirmeth first by the practise of our Sauiour who taxed the Pharises at that time living and like enough to liue longer Secondly by the text of Paul to the Hebrues 6. Necessarily to bee vnderstoode of men liuing vnlesse wee woulde make Paul speake thus It is impossible that the dead should be renewed by repentance which how vnbeseeming so great an Apostle it were iudge yee Lastly by this text of Iohn the which indeede speaketh of a man seeing his brother sinning and not of one knowing or hearing that hee hath sinned whereupon he concludeth that our sinne is not finall Impoenitencie which not before death and hardly then can bee seene and discerned A third opinion holdeth the sinne against the Holy Ghost to be any sinne of malice This is the common opinion receiued from the Schoolemen and by the Papistes much magnified Let vs if you please fetch it from the originall Aquinas the Angelicall Doctor the cheife of the Schoolemen whose Elogie is Tolle Thomam disipabo Ecclesiam were it not for Thomas Aquinas the olde Serpent would easily destroy the Church whose writinges were confirmed by myracle or else Fame is a lyar the Crucisixe speaking to him He I say as in other questions so in this hath bestowed much labour in the searching out of this sinne Let vs trace him Three sorts of men sayth he are said to sinne against the spirit First he who blasphemeth the person of the holy Ghost Secondly He which dyeth in finall impaenitencie Thirdly He that sinneth of set malice whether it be in choosing euill or refusing good This third kinde he subdivideth into sixe seuerall sinnes which he calleth the seuerall species and kinds of this kinde And
distinguisheth them according to the contempt of those things which should keepe men from sinning First then in respect of sinne it selfe God keepes men from sinning one while by consideration of the filthinesse another while by consideration of the vnprofitablenesse of sinne These two are reiected The one by Impaenitencie which respecteth not the filthinesse the other by Obstinacie which will not consider the vnprofitablenesse Secondly in respect of Gods gifts he withdraweth men from sinne sometimes by the knowledge of the Truth and sometimes by the loue of the brother-hood and Communiâ—n of Saints These two also are opposed and hence comes the Impugnation of the knowne Truth and enuying the grace of God bestowed vpon a brother Thirdly in respect of his Iudgement God doth preserue men from sinning by working in them either a feare of his Iustice or an hope of his Mercie And these two also are withstood yea and contemned the one by Presumption which repelleth all feare the other by Desperation which reiecteth all hope of Mercie These then sayth hee for still I am reading a Lecture of Schoole-Diuinitie are the sixe kindes of this sinne against the holy Ghost viz. Impaenitencie Obstinacie Impugnation of the Truth Enuying Praesumption and Desperation Didaeus Stella whose commendation is that hee was counted An excellent and priviledged Preacher of Gods Word may helpe vs also somewhat in this our disquisition Something more contract hee is then Aquinas Take him thus Some sayth he call this sinne the sinne against the holy Ghost The deni ill of Christ some Finall Iaepenitencie some Any sinne after Baptisme some a voluntary Obduration some a Desperation of Gods mercie proceeding not from ignorance or passion but from Malice Others call it any deadly sinne committed wilfully and maliciously the which they devide againe into sixe particulars Praesumption c. Wee will walke no further in these pathes least wee fall into a Maze or Labyrinth Carmine ab vno disce omnes The rest are like these and these farre wide None of these sayth Stella come neere enough to the Truth which may appeare by these Arguments 1. Argument Christ manifestly sayth Stella for first we will fight with his weapons distinguisheth betwixt the sinne against the sonne the sinne against the Spirit saying He that shall speake a word against the sonne of man it shall be forgiuen him but to him that shall blaspheme the holy Ghost it shall not be forgiuen him And yet the sinne against the Sonne may proceede of malice a man may be obstinate in it yea and impaenitent also to the end perseuering in his sinne witnesse Arrius the troubler of the world whence it followeth that all sinne of Malice is not this sinne And here must I needs intreat you to take notice how Bellarmine doth passe ouer this opinion This sentence sayth he is true but it satisfieth not the question And why Because albeit this sin be sinne of Malice yet all sinne of Malice is not this sinne The which he further confirmeth because the sinne against the holy Ghost is Blasphemie and so a speciall sinne But sinne of Malice is not any one speciall sinne neither is it alwayes blasphemie but onely a generall kinde of sinne the particulars whereof are sixe in number Thus farre Bellarmine 2. Argument Many who haue sinned and offended in these seuerall kinds haue notwithstanding returned againe and haue repented For if we should let loose the raines of our censorious judgement to condemne all presumptuous all enuious all obstinate all impenitent persons may wee not iustly feare that caueat of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudge not that ye be not iudged Far more modest more charitable is the iudgement of Musculus It may be that he who to day doth too much either presume or despaire of Gods mercie that is obstinate that is impaenitent or enuious may correct these affections to morrow and so be renewed by repentance Quod si talis ad finem perseveret But if he continue so to the end well may he sinne to death but yet he committeth not the sin against the holy Ghost 3. Argument The sinne against the holy Ghost cannot be augmented by Circumstances For as I said it is the greatest the Nil vltra of all sins But all these may be exaggerated by the seuerall circumstances of Time Place Person c. 4. Argument That which Bellarmine sayth of Impenitencie is true also of the most of these viz. They are certaine Circumstances in all sinnes They are certaine Symptomes of this sinne but not the sinne it selfe Or to speake more fauourably they are some of them parts of it some adiuncts some necessary companions but the sinne it selfe is some further matter This in generall now let vs single them out one by one and bring them into the field and so passe the Pikes of our Examination Or if you will let them come forth by couples that so we may the sooner haue them dispatched The first couple is Impenitencie and Obstinacie Impenitencie is The setled purpose of a man wilfully determining neuer to repent Wherein first I maruaile what great much more what specificall difference can be made betwixt Impenitencie in this sense and Obstinacie For what is Obstinacie but a resolute purpose and intention to continue in sinne And what difference betwixt a Resolution to continue in sinne and a Resolution not to repent Especially since there is no other way to leaue sinne but by repentance Nor to repent but by leauing sinne When Iacob sent his sonnes into Aegypt to buy Corne his Motiue is z That we may liue and not dye Esay speaking of the Iewes sayth They declare their sinne and hide it not Compare these what difference Liue and not dye Declare and not hide Continue in sinne and not repent of it Secondly Further if we well consider of it we shall easily see that this Propositum non revertendi Purpose to continue still in sinne without repentance is such a disposition as cannot sinke into the heart of a man and therbe setled vnlesse the Iudicial act of God do proceed against a man for former sinne It sauoureth too much of Arminius poyson to hold that a man may thus settle and dispose his owne heart that hee would resist the worke of Gods spirit and fully resolue with himselfe neuer to repent Thirdly Once more heare what Stella sayth concerning Impenitencie which among all the sixe is that which most pleaseth the Rhemists and which they doe most easily grant to be the sinne against the holy Ghost It is not likely that all who dye in finall Impenitencie doe sinne against the holy Ghost The next couple are Impugnation of the knowne truth and Envying of Gods graces bestowed vpon the brother-hood These two come somewhat neere especially if wee remember their Genus which is Peccatum ex malitia
Sinne grounded vpon malice These are parts of that sinne wee seeke for and Ergo I passe them over Now for the last couple viz. Desperation and Presumption These cannot be that sinne which we seeke for As for Desperation how many poore soules haue there beene heretofore who through the sense of GODS wrath and anger against sinne whereof their guiltie conscience did accuse them haue for a time cast off all hope of pardon fallen into despaire as if God had forgotten to be gracious and had shut vp his louing kindnesse in displeasure concluding plainely with Dauid This is my death and yet afterward remembring the yeeres of the right hand of the most high haue recollected themselues gathered strength and regained comfort But what neede I Scripture or experience or the consent of Orthodoxall Writers to proue this point if our Adversaries will stand to their words Thus then I set mine Argument The sinne against the holy Ghost is a sinne vnto death and irremissible this is in confesso amongst all and shall God willing be further confirmed when I come to the second maine point In the meane space I assume Praesumption is not to death but remissible wherefore I conclude that Presumption is not the sinne against the holy Ghost and consequently neitheir can Desperation bee because contraries are alwayes to be referred to the same head The assumption I prooue out of the words of their owne Authors He that shall vpon hope of a Iubilee to come willingly and purposely fall into a sinne reserued may notwithstanding be absolved Neither will their common Euasion serue the turne to say It is but one Doctors opinion and therefore they are not bound to receiue it For these are chiefe men Pillars of their Church Navarre the great Casâ—ist Cordâ—bensis and Bellarmine If they refuse the judgement of these men who hereafter will step forth to maintaine the Romane Church and Papall dignitie Thus is it plaine I hope and euident that hitherto we haue not found out that sinne which wee seeke for The schoole-men and their followers though learned wise graue judicious yet haue in this point fayled come short and are not to be maintained Marcus Caeâ—â—us hauing a better veine in obiecting then in answering in vrging then in defending is by Cicero said to haue Bonam dextram malam vero sinistram A good right hand but not so good a left one allâ—ding to this that the right hand holds the sword to strike the lefâ— the backler to defend The saying of Cicero may perhaps by some and that deseruedly be to mee applyed who hitherto haue spent the time rather in confutation then confirmation which least it be I now come to the vse of my left hand and will tye my selfe close to it in the Explanation and confirmation of that definition which as I take it doth most happily most properly most perfectly set forth what this sinne is which wee seeke for what the sinne against the holy Ghost is the which I describe to be A generall Apostasie and revolt of a man wilfully fallen from the truth knowne even to a malicious persecuting and blaspheming of the same In the which before I come to particulars I note in generall that it is a sinne not so much against the person of the spirit as against the worke of the spirit For which we haue a cloud of witnesses A whole day would not suffice to take their Examination Let Beza speake for the rest It is called the sinne against the holy Ghost not as the spirit is a person in the sacred and euer blessed Trinitie for neither is the dignity of the spirit greater then of the father or the sonne they being in glory coequall in maiestie coeternall which would follow were the sinne against the person Nor is it possible to offend any one person of this Tri-vnitie but the iniurie doth redound to them all but in respect of his proper and peculiar worke in vs. The which here is not so much the act of Faith and Repentance cast off by Obstinacie and Impenitencie nor of Hope and Feare reiected by Desperation Presumption as of the illumination of the minde and vnderstanding and the convincing of the Conscience and affections This is that worke of the spirit which this sinne opposeth and opposing is sealed vp to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinne against the holy Ghost a sinne vnto death and irremissible Now for perticulars Where that we may let nothing of any moment passe from vs vn-examined I will ranke the wordes of the former definition vnto three heads This Apostasie is a Motion though a bad one in which as in all other Motions wee may obserue first The Terminus a quo from whence Secondly The Terminus ad quem whethor Thirdly The motion it selfe 1. Terminus a quo from whence id est Truth Knowne 2. Terminus ad quem whether Persecuting Blaspheming Malicious 3. The Motion Apostasie Generall Wilfull THe first word in the Terme from whence they fall is the Truth For this marke Beza speaking of this our subiect sayth that This Sinne doth directly and immediately respect the first Table not the second Bucanus seemeth to contradict this Hinc colligo Hence sayth he I gather that the sinne against the spirit is not any transgression of the morall Law neither vniuersall nor particular whether proceeding from ignorance or infirmitie or malice against the Law of God This difference is not so great but an easie reconciliation will suffice For either Beza meanes no more then this that it is directly and immediately against God as the breaches of the first Table not mediately as the breaches of the second Or else he enlargeth the bounds of the Law including vnder it the knowledge of the Mediatour which Bucan perhaps excludeth And this I am the rather induced to beleeue in that Beza a little afterwards reckoning vp particular lapses and sinnes against the first Table which sayth he cannot be this sinne mentioneth Dubitationam de Christo doubting of Christ. And certainely I fully beleeue that this sinne against the holy Ghost doth necessarily suppose the knowledge of the Mediatour for it seemeth impossible that the creature should vnrecoverably fall from the Creatour vntill he haue reiected also the helpe of the Mediatour offered to him So that by Truth in my definition I vnderstand not with the Novatians any naturall morall or civill truth wherof certain knowledge is obtained no nor any supernatural truth in Scripture reuealed but the supernaturall Truth of the Gospell that euerlasting Word of Truth to witnesse which Christ came into the world In which respect Christ calls himselfe the Truth viz. because he is the matter and argument of the Gospell This point besides that which Aquinas doth helpe vs with who maketh Apostasie to be Species a kind of Infidelitie which is contrary to faith faith I say required
of the act Thus the will of man rightly infoâ—med is carried to will and not to nill the glorie of God and then specially to glorifie God in the obedience of this or that commandement On the contrary nilleth euill and specifieth this act of â—illing or refusing in the specialtie of Murder Adulterâ—e c. Involuntary actions are such which proceede from simple and faulâ—leâ—â—e ignorance Faultlesse ignorance is that which goeth before the will of the doer and so is not voluntary Such is that when a â—act is done which could not be either foreseene or avoyded an example whereof God himselfe putteth in his law Exod. 21. Deut. 1â— 4. The man that lopped the tree and in the lopping his Axe head fell oâ—â— and slâ—e another These two kind of actions are simply such that simple voluntary this simple involuntary There is another kind of actions which are in some respect voluntary and in some respect invâ—luntary viz where the will is hâ—ndrâ—d in the performance executing and effecting of the act which is the second act of the will For as for the first act that is the vse and exercise of the act either in willing or nilling there can be no constraint or hinde rance of the will but still whatsoever it doth it doth it willingly Tye a man in an hundred chaines yet cannot you hinder him from his will to goe thorgh he cannot put this will in practise Hence it followeth that neither violence nor feare nor affected ignorance doth alâ—er the will in respect of the first act thereof 〈…〉 ce may force the effect of the will but not the act As the man â—ound in chaines may bee hindred from going and detâ—ynâ—dâ— this place but not hindred from willing to goe not constrained willingly to abide Feare likewise may draw sâ—â—th a consent while the man apprehendeth that to be evill which is not and so desireth to shunne it and when consent is yeelded the will doth willingly will that which it willeth Some call these actions mixt partly willing partly vnwilling but indeed they are more voluntary then involuntary because the power of willing is free still to will oâ— to nill though the performance of the act in this particular is badly placed Because the passion of feare doth apprehend the present Obiect to bee good which indeed is evill Affected ignorance least of all caâ— cause an Involuntary action seeing that his ignorance is Uoluntary Man wilfully continuing in ignorance and either neglecting or despising the meanes of knowledge that so he may continue in the course of life which hee liketh From all this I gather first That affected ignorance is so farre from excusing a fault that it doth rather aggravate the offence Secondly That neither feare nor violence can altogether excuse men from blame in willing evill because the willingnesse of the will cannot be compelled though indeed it may be much perswaded To apply this to our purpose This Apostasie is called wilfull 1. Because it proceedeth from the inward beginning of willingnesse from the immediate act of the will ab ipso velle the willing of the will it selfe 2. It is free from violence from feare from ignorance which are the causes that doe in any respect cause involuntary actions Yet this doth not hinder but that there may bee some incitation some inclination and stirring of the will by some externall Obiect As the Scribes and Phaerisees were ambitious and loved the prayse of men this inclined their will Iudas was covetous a theefe and the hope of gaine stirred his will Yea this their concupiscence and desire did make their action the more wilfull Aquinas giveth the reason because A thing is said to be voluntary in that the will is carryed to it but by the concupiscence is the will inclined to will that which it desireth And further he sayth it is necessary to denominate an actioÌ„ willing that the beginning of it be inward But it is not necessary thaâ— this inward beginning should be the first moover not mooved by another For not onely is the will mooved by the desire of good and the chiefe end but also it is often necessary that the first act of the will be stirred vp by some externall Obiect Neither can any man say that the Apostasie of Iudas the falling away of Demas and the like was not properly to bee termed wilfull because there was some outward respect to mooue them vnlesse also he will deny that Adamâ—ell â—ell voluntarily in whom there was an externall Obiect and a forcible perswader to stirre vp the act of his will Last of all in Saul Iudas Iulian and the like their action must needs be simply voluntary in that they had time of Deliberation For the Apprehension of good doth not worke so effectually vpon the will as doth the Apprehension of euill And therefore those passions which doe apprehend good doe not take away Election and Deliberation but doe allow men sufficient time to thinke of all inconveniences and giue them libertie to resolue whether they will doe so or no. Whereas those passions which doe apprehend euill doe not so easily suffer a man to consult and therfore if these cause not involuntary actions much lesse doe the former Whereby you see the difference betwixt the fact of Iudas and the fall of Peter Iudas hath time to call his witts together to consult with Reason to deliberate with himselfe what hee will doe to summe vp all inconveniences that may ensue and thereupon proceedeth vpon full purpose and resolute intention Whereas Peter hath no such respite on the sudden hee must answere and had no time to forethinke himselfe For the feare of danger had so possessed him that no place was left for Deliberation Hitherto concerning the first maine part of my Discourse shewing what this sinne against the holy Ghost is Now let mee lead you a-long to the second viz. Why it is so mortall Let not your patience fayle mee to the end The second Part. Why the sinne against the holy Ghost is so mortall FOr confirmation of this second point though much might be said yet it shall now be my care rather to select that which is most for the purpose then to collect and heape together a multitude of matter of which perhaps some might say and say truly Totum hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is besides the purpose In briefe I will reduce it to this Sillogisme Prop. That sinne which is without all hope of pardon and irremâ—ssible is deadly and mortall Even as that wound is said to be mortall which is incurable and past all helpe of Chirurgery Assumption Such is this our sinne irremissible and without all hope of pardon and therefore mortall Plinius Secundus in one of his Epistles affirmeth it to be the office of an Author vs titulum legat to read the â—â—le of his Booke and often to aske himselfe what hee hath begun
to handle knowing this that if he keepe him to his matter he cannot be taedious though he may be long Certainely his observation is good and worthie to be remembred not onely of a Writer but also of an Oratour of an Auditor Of an Oratour least he abuse his Auditory Of an Auditor least his censure seeme rather to proceed from the rashnesse of a Caviller then from the judgement of an vnderstanding hearer Wherefore as in the handling of the former Part raised all my matter from the definition praefixed and reduced the words of the definition to certaine heads that so still I might reade my Title and you might see what I was in doing So here in this second Part that both you and I may still finde our selues this shall bee the Title that wee must often reade viz. The assumption of the former Sillogisme For I hope that in prooving this our sinne to be irremissible I shall draw each one to conclude with me That it is mortall The irremissibilitie stands then to bee confirmed by the rule of Faith which is Scripture by the guide of action which is reason For Scripture let vs first scanne that which the Evangelists haue set downe Mathew sayth It shall not be forgiuen neither in this world nor in the world to come Neither in this world in soro conscientiae in the Court of conscience God speaking peace to our consciences Nor in the world to come in soro iudicij in the last judgement Neither in this world per solutionem ministerij by the ministery of the word loosing vpon earth Nor in the world to come per approbationem Christi by the approbation of Christ loosing that in heauen which was loosed vpon earth by the ministery The which phrase of Mathew is expounded by Marke Non in aeternum it shall never be forgiuen in the same sense that Peter sayth Non in aeternum lavabis id est nunquam Thou shalt never wash my feete Or else to mend the example because Bellâ—rmine doth carpe at that of Peter in the same sence in which Christ vseth the phrase to the woman of Samâ—ria Iohn 4. speaking of the water that hee would haue given her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall never thirst id est neither in this world nor in the world to come that so the similitude may to satisfie Bellarmine runne on foure feete and agree in terminis And marke I pray you the concordance of the three Evangelistes Luke sayth plainely Non remittetur It shall not be forgiuen Marke sayth Non in aeternum neuer forgiuen Mathew Neque in hoc seculo c. Neither in this world nor in the world to come So that whether we begin with Mathew and expound him by Marke and Marke by Luke or vice versa begin with Luke and encrease his negatiue by Marke and amplifie that of Mark by Mathew all is one in substance Indeede heere is the difference that Mathew to cut off all hope of pardon and to shut this sinne perpetually from remission vseth this distribution of time And certainely not without iust cause For as God when he charged Laban to vse no meanes to bring Iacob backe againe least Laban might think it lawful to vse fayre meanes though not fowle did vse a distribution of the thinges neither good nor euill As Moses after the explication of the Law addeth Thou shalt not turne aside id est no whether but least they might suppose it not amisse to turne to the right hand though not to the left to embrace superstition though not wickednesse he vseth the partition of places Neque ad dexâ—ram neque ad sinistram Neither to the right hand As Paul hauing set foorth the effect of the Gospell that it is Potentia Dei ad salutem cuivis credenti The power of God to saluation to euery one that beleeueth least the Iewes might dreame of some prerogatiue doth distribute the persons Iudaeo Graeco both to the Iewe and the Greeke So in this place least some might thinke as did Origen afterwards that this sin as all other sins might be remitted though not in this life yet post novissimum judicium multis voluminibus seculorum after many revolutions of future ages there fore doth Mathew vse this distribution of times Neither in this world nor in the world to come Passe wee from the Gospell to the Epistles Heb. 6. 4. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible c. He sayth not as doe the Iesuits it is difficult and very hard but plainely impossible Neither saith hee to renew them to baptisme or to make them pertakers of a second Baptisme but to renewe them againe to Repentance Or that they should â—e renewed againe by Repentance Repentance I say not Baptisme For what absurdity is it for our Rhemists to confound Repentance with-Baptisme Or if some of the Ancients did so vnderstand it did they not by denying Baptisme the Sacrament of Remission deny also Remission Or if the Apostle meane that this sinne of Apostasie doth exclude from a second Baptisme wherein shall it differ from other sinnes vnlesse other sinnes may allow a man a second Baptisme vpon his Repentance which were ridiculous Againe marke what the same Apostle addeth Heb. 10. 26. There remainâ—th no more sacrifice for sinne The Sacrifices of the old Law were effectuall in their time to the expiation of sinne if ioyned with faith Since they were abolished the Sacrifice of Christs death is effectuall But if this also be despised this being the last there is no more Sacrifice for sinne and yet without Sacrifice no remission of sinne This is the tenor of the sacred Scripture thus doth the spirit speake to the Churches and they who are of God doe acknowledge the voice of the Spirit Wherfore if the Papists will expound cannot be forgiuen by can be forgiuen Neuer by one day Neyther in this world nor in the world to come by both in this world and in the world to come Impossible by possible though difficult Repentance by Baptisme and the like Certainely it is reason that they shew some authoritie that they haue thus to expound the Scripture and to warrant their licentious interpretations else when we reade such glosses wee shall imagine that we heare not men but Bellies speake which haue sworne to defend their â—rroniuâ— positions whatsoeuer become of the truth of the Scriptures Yea if this may bee allowed what â—uidence of words can there be found whereby the truth shall bee able to defend her selfe against vntruth and heresie We haue heard the â—uidence of Scripture let vâ— also heare the witnesse of Reason And first if you please the reasonâ— alledged by the Schoole-men The sinne against the holy-Ghost is irremissible saith Aquinas First eyther because it is finall impenitency and after this life is no repentance and no Remission and that sinne which is not remitted here is neuer dimitted
of Abel rather than his But it was a worse signe in Saul who knowing that Dauid was the man in whom the kingdome should be established did fret and grudge murmur and repine against it labouring by all meanes to ouerthrow the decree of God So when men come to that passe that hauing receiued in themselues the seale of Gods curse euerlasting vpon their soules they cannot endure to heare that any should fare better then they doe but rather wish that all might with them be damned it is a shrewde signe of an Apostata Fourthly Blasphemy against God whom hee hateth and accuseth as an vniust Iudge in that the Lord hath giuen him vp to the power and dominion of Sathan Fiftly want of good affections when hee neyther loueth good nor desireth it but rather continueth in a violent hatred and malice against God the which also breaketh forth against those who labour his good his conuersion his saluation whom he cannot abide but hateth and detesteth These are vehement causes of suspition when a man bewrayeth his malice against the Spirit of Grace when he impugneth each poynt of the Gospell when hee professeth an enuying of Grace and Gods fauour towards any when he spareth not to blaspheme the God of heauen when he is altogether destitute of all good affections it is ten to one this mans case is desperate and I may iustly leaue such an one to the iudgement of God and as to imprecatiō I dare not proceede because I may fayle in the vnderstanding of his cause Yet since I cannot haue faith nor warrant to be heard I dare not by name recommend his cause absolutely in my prayers and supplications On the contrary side we may more easily obserue in whom this our sinne is not First being a generall Apostasie it is not in those who hold fast the foundation and reioyce in the knowledge of the truth Much lesse in those who labour against corruption least of all in those who hold on a constant course in holy exercises These may be in great offences but of this they are not guilty Secondly being a oalicious opposition and persecution of the truth It is not in those who hunger and thirst after Righteousnesse not in those who loue any of the good meanes of Saluation Much lesse in those who doe loue the brethren for the truths sake Thirdly being voluntary it is not in them who are afrayde of it not in those who albeit their hearts perhaps are hardened yet this disposition of their heart doth not please them Wherefore let this be the comfort of all poore soules who are vehemently troubled with this feare lest they haue thus fallen They may be ouercome by many weakenesses but yet into this sinne they are not fallen Yea hearken to this all you that are weary and heauie laden so long as you stand in feare of falling into it be assured for your comfort you are far from it Wherefore let not the Deuill busie though he be perswade you that so you haue offended for it is but an illusion yea a stratagem of Satan whereby hee laboureth to make shipwrack of your soules Now to stop our Censure This is not the sinne of such who neuer attayned to the knowledg of the Truth neyther Turkes nor Infidels neyther Atheists nor Epicures neyther Pharaoh nor Rabshekah neyther Herod nor Pylate did or could euer fall into it A curse indeede and an heauy one hath gone out against them and all like to them bondslaues are they of Satan and strangers from the Common wealth of Israell Aliens from the couenant of Grace but yet an heauier curse is for those who haue sinned this sinne and far more miserable is their estate Secondly Not of all that fall being constrayned through feare in the time of persecution Thirdly No not of all that doe persecute the Truth vnlesse they be found to carry a malicious minde against not only man but God The next vse is for exhortation to take heede of falling into this there is no recouery it is like the lawes of hell if once man be slipt downe thither there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great gulfe to hinder all passages of returne Wherefore it is the wisedome of a Christian to to take heede how he traceth in these steps for the paths thereof are the paths of death Quest. What are the steps and degrees of this descension by which a man doth decline till hee come to this finall Apostasie Resp. In the answering of this we are to distinguish for there are two kindes of this Apostasie or falling away not much vnlike to the two kindes of Epilepsy or falling sicknesse which the Physitians haue obserued The one is seated eyther in the brayne or the heart and this taketh suddenly and so suddenly that wheresoeuer it taketh them it casteth them into the fire or into the water bereauing them of all meanes to help themselues The other beginneth in the externall parts as in the Armes or Legs and here by frication it may be stayed at least wise some time gayned that the parties may prouide for their owne security Euen such is our Apostasy there is a praecipitation when a man doth suddenly fall headlong into this sinne and of this there can be giuen no signes nor degrees Of this kinde was the sin of the Angels who suddenly fell into this Apostasie in which they are There is also a certayne Pedetentim and leasurely declining so that from one step to another doth a man descend till he come to the gates of death Neyther is this distinction so newly deuised but that it hath beene disputed in the Schooles Aquinas among other questions of this subiect moueth this Whether a man may primo at the first fall into this and sinne against the holy Ghost He is a Schooleman and his answere is not to seeke his answere is this That two wayes may a man sin against the holy Ghost First by inclination of habit this he saith is not incident at the first for an habit must be acquired gotten by many and frequent actions Secondly by a wilfull reiecting of that by which he might bee kept from sinne and of this he saith that howsoeuer it doth most an end praesuppose former sinnes viz. that men walke in the councēll of the vngodly and stand in the way of sinners before they sit downe in the seate of the Scornefull yet he affirmeth that it is possible that at the first a man may thus sinne and that saith he for one or all of these causes First for the freedome of his will Secondly for many praeceding dispositions Thirdly for some great motiue Fourthly for the weakenesse of affection to that that is good Whereupon he inferreth that this hardly or neuer befalleth those who haue attayned to any good perfection according to the saying of Origen in briefe his answere is this that against the holy Ghost by finall Impaenitency man cannot sinne at
take great heede of this for what knowest thou wretched man whether euer thou shalt come out of the same againe Thou hast not Repentance in thine owne hand yea what knowest thou whether this bee not the first steppe that thou steppest on to finall Apostalie Thirdly Holding faith and a good Conscience In which words the Apostle doth exhort Timothy to stand manfully against all lets and impediments and being called to the ministery to fight a good fight id est to bee vigilant and diligent in his office vigilant to watch against all enemies diligent to expell them And not without cause doth he thus stirre vp Timothy for the office of the ministery is a kinde of warfare in which Sathan Hereticks Schismaticks lewde-liuers and false brethren doe in hostile manner oppose the Church of God Against all which the Ministers who are the Ancient bearers and Captaines must oppose themselues Now that he may the better make resistance and performe the office of his Ministery with ioy the Apostle sheweth with what armour it is fit that he should bee furnished viz. Faith and a good Conscience Faith that is to say wholsome doctrine which cap. 3. 9. he calleth the mistery of Faith the mistery of godlinesse that is the doctrine of the Gospell which must bee kept in a pure Conscience And certainely those two are wonderfull requisite in a Minister Faith and a good Conscience nor are they of lesse consequence for euery Christian. I can compare them to nothing so well as to a precious pearle and a rich carquenet both must bee regarded Faith the doctrine of the Gospell the forme of wholsome words a rich pearle an incomparable treasure better than thousands of gold and siluer wherfore how much ought we to feare lest it should bee taken from vs For what is this wholsome doctrine but like the starre that led the wisemen to Christ which when they lost into what by paths were they driuen and how much trouble ere they found it againe So here keepe the patterne of wholsome words and it will guide you in the right way suffering you to decline neyther to the right hand nor to the left neyther to suspition nor to prophanenesse neyther to Schismes and Heresies nor to Atheisme and Epicurisme This is the precious pearle The rich Carquenet is a good Conscience a pure Conscience in this must we keepe Faith else it will bee lost For whence commeth it that so many continually doe reiect the truth and fall into wicked sects and damnable heresies but because they were not carefull to keepe the sound doctrine in a pure Conscience and therefore God iustly punished their hypocriticall dealing with this iudgement sending them strong delusions that they should beleeue lies who delighted not in the Truth Two fearefull examples doth Paul here alleadge of two men who casting away the Carquenet lost also the Pearle putting away a good Conscience as concerning Faith made shipwrack id est were quite depriued of it For saith Beza they who keep not a good Conscience doe also by little and little loose the gift of vnderstanding Wherefore loe here another excellent meanes to preuent Apostasie Hold Faith depart not from it for whatsoeuer is not of Faith is sinne keepe a good Conscience vnspotted vndefiled transgresse not against that keepe the forme of godlinesse and deny not the power thereof As we professe to know God so in workes deny him not for what is the end of the Commandement but loue out of a pure heart and of a good Conscience and of Faith vnfayned But amongst all the parts of holy Scripture there is not any one booke so well furnished with variety of exhortation tending to stirre men vp to perseuerance and to take off reuolting as the Epistle to the Hebrews wherein the Author doth hoc agere in a manner ayme at nothing else wherefore whatsoeuer prescripts of Phisick I haue else to giue shall thence be deducted Fourthly Let there be no fornicatour nor Prophane person c. The words of Paul prescribing a caueat to take heede of this our sinne id est neyther in the second table nor in the first giue way to any grosse sinne and namely not to these whereby the Spirit might bee grieued and by which that Communion of Saints that ought to be in the Church might be violated Three reasons I suppose may be giuen why Paul instanceth rather in Fornication for the second Table than any other sinne First Our bodies are the Temples of the holy Ghost and fornication is a sinne against a mans owne body by this then should the habitation of the holy Ghost be defiled his Temple prophaned yea and himselfe driuen forth by our vncleanenesse and pollution Secondly Fornication is a sinne of a pleasing nature to voluptuous persons and they who place happinesse in pleasure doe most easily yeelde to this sin and hauing once yeelded it is so clammy that like pitch or birdlime it sticketh and cleaueth to them and so cleaueth that it rather brings them to renounce the Gospell and the doctrine of it then to giue ouer this filthinesse and vncleanenesse Thirdly Fornication found in any member of the Church is such a sinne as may not be tolerated in the congregation without manifest danger of infection so that in necessity the Congregation must proceede to excommunication as Paul prescribeth by which the party delinquent is deliuered vp to Sathan who is ready presently to possesse him with a roote of bitternesse against God his truth and the professors of it for these causes I take it doth hee instance in Fornication and the like might bee said for prophanenesse The summe is this Harbour no sinne wilfully and by name not this for it is a poyson to the Soule and infection to a Christian profession Fiftly Keepe the profession of our hope without wauering Another excellent Antidote prescribed by our Apostle as we haue hope in heauen and haue beene called to the hope of the Gospell and thereupon haue professed the same before men so must wee hold it fast without wauering not doubting of it or calling it into question after that we haue beene perswaded of it For he that hauing once beleeued the truth of the Gospell and professed his beleefe doth afterwards begin to question it and dispute against it doth iustly deserue to be giuen vp to a Reprobate sense that as hee would not hold fast when he had time and opportunity so now he should for euer loose the hope of happinesse manifested in the Gospell Siztly Prouoke one another to loue and good workes exhorting one another id est in season out of season publiquely in the Church priuately from house to house in all places at all times be ready to stirre vp one another to constancy and perseuerance aedifying one another in that most holy Faith And certainly not without cause doth St. Paul praescribe this as a meanes to preuent Apostasie for good
it must needes bee both for thee that exhortest and for him that is exhorted For him whilst thou stirrest him vp to walke in the path of godlinesse for thee whilest thou art carefull to mend thine owne wayes for him since thou pullest the more out of his eye for thee since thou must also pull out the beame out of thine owne eye And since this exhortation must bee mutuall therefore also men must suffer the word of exhortation patiently not kicking against the prick nor spurning with the heele against him that seeketh to reforme them Seuenthly Forsake not the assembling of our selues together or as the Geneuah readeth the fellowship that wee haue among our selues A third preseruatiue set downe by Paul in the same place concerning this our sin exhorting to obserue the holy assemblies and neyther of our owne accord forsake them nor suffer our selues prophanely to be led away from them The which he exemplifieth as the manner of some is to deterre and scare the godly lest they should suffer that to happen to themselues which is a dammage and detriment to others Many in the Church doe and indeed iustlie condemne those who for their offences are to be separated from the Congregation whereas in the meane space they themselues doe more loosely and at their lust and pleasure neglect forsake yea and contemne the Church assemblies They which are frequent in the Communion of Saints haue a good meanes to keep them from Apostasie but if they forsake the same then are they subiect to errors Schisines and damnable Heresies It is obserued that Euah was seduced by the Serpent when she was out of the company of her husband and certainely it is manifest that hence arose the whole generation of Vipers the brood of Haereticks which haue beene in all ages viz. when men puffed vp with pride of their owne gifts haue scorned and contemned the fellowshippe of the Church and so haue runne into singularitie and thence to Haeresie and damnable Apostasies One preseruatiue more and so I conclude Eightly Take heed least there be in any of you an euill heart and vnfaithfull or an euill heart of infidelitie wherin to the end that men might take heede of Apostatizing from God he exhorteth them to see to their heart Many doe make a faire and glorious profession of the Truth whereas in the meane space in heart they affect it not nay dislike it Therefore sayth he Take heede and be very circumspect least any of you carry an heart incredulous and rebellious against the doctrine of the Gospell for it must needs be that such a one shall in the end returne to his former vices and taking port with Sathan fall from the liuing God A good Caueat for hypocrites who desire not sinceritie but onely make a faire outward shew to please the world They loue the prayse of men more then the prayse of God Certainly these men are all of them subiect to this sinne and may as well come to it as Iudas Iulian or any of the rest who indeed to satisfie their own turne to get applause of the world to shunne perils and dangers are content with yea forward in the profession of Christianitie when God knowes their hearts are not vpright with God and therefore what maruaile if they goe out from vs and become Apostata's since they neuer were of vs id est of the number of those who hauing sacrificed their hearts to the Lord dedicate both body and soule to the profession of godlinesse Moses to the people giueth this same charge Take heed to thy selfe and keepe thy soule diligently marke that keepe it and keepe it diligently The which Salomon secondeth a keepe thine heart with all diligence Tremellius readeth supra omnem observantiam aboue all manner of keeping i. e. more diligently then thou wouldest keepe any treasure And why Salomons reason is good For out of it are the issues of life All the actions good or euill proceed from the heart It was prouided by the Law of the twelue c Tables that all springs and fountaines should be kept free from filthinesse and pollution least these being corrupted should fill the land with insection so is it here Pauls reason is more effectuall viz. in departing from the liuing God id est least you depart from the liuing God intimating that as by faith wee doe come neere to God and cleaue vnto him so by our infidelitie we fall from him So then to conclude The heart is all in all therefore heare we so often My sonne giue me thy heart Wherefore if any be desirous as all ought to shunne this sinne of Apostasie let him here beginne it is not the least good helpe Keepe a good heart Take heed there be not in any of you an euill heart of infidelitie and vnbeliefe for if there bee it cannot bee but you will in the end depart from the liuing God I haue now done And I suppose that that censure which Horace passeth vpon the tedious Poet will also passe vpon mee Tenet occiditque legendo But if the Lacedaemontans thought themselues well excused when they sayd The Thebans haue beene so tedious in their iniuries that wee cannot vse our wonted breuitie of speech I hope the multiplicitie of matter whereof I haue had to speake will also in part hold me excused The comfort therefore that Diogenes Synopensis hauing almost tyred his Auditors in reading a long Oration spying at last the blancke paper gaue them doe I present to you The hauen is in kenning the land within sight For I am now come to that which I haue still poynted after viz. the end Now therefore giue me leaue like the newly arriued Marchant to sit downe and count with my selfe what is the summe of all which in this ship I haue ventred Now I find that the summa totalis commeth to this First You heard the explanation of the Text by obseruing the terme vsed and the number insinuated Then did I propound the two maine parts of my Discourse wherein first I sought out the sinne what it was secondly Searched it to see why incurable In the disquisition hauing found it to bee the sinne against the holy Ghost wee passed by those sixe kindes reckned by the Schoolemen and prooved by Argument both in generall against them all and in particular against each that no one of them is that sinne which we sought for The which at the length was defined to be a generall Apostasie of a man fallen from the knowne Truth euen to a malicious persecution and blaspheming of the same the which words I reduced to three heads first The whence viz. from the knowne truth The truth of the Gospell not of the Law Secondly The whether to a malicious persecuting and blaspheming Thirdly The motion a voluntary and vniuersall Apostasie In searching the deadlinesse of the wound I found it to be therefore called a sinne vnto death because
the first but to this he commeth by a long series and order of precedent sinnes but by contempt and reiecting of those meanes of Grace which should keepe men from falling as also by blaspheming the Spirit of Grace he may Wherefore since we haue reiected his final Impenitency wherin notwithstanding to the purpose of the minde though not to the extent of the act he alloweth a praesentany lapse not alowing it to be a species of this sinne and only doe allow the other two branches viz. a malicious and contemptuous abnegation of the truth and reiection of the Sacrifice of Christ the only effectuall meanes to withdraw vs from sinne together with the blaspheming of the Spirit of Grace The conclusion is manifest that speedily swiftly with headlong hast a man may sinne against the holy Ghost and fall into a finall Apostasie But herein I take it was Aquinas short For men of skill and knowledge are most incident to it as who for the most part are more puffed vp according to that of the Apostle c Knowledg puffeth vp which is an affection easily throwing man into this sinne the which may further seeme to be confirmed by Aquinas himselfe who otherwhere asking the question whether the first Angell among the lapsed were the first among all answereth that it well might be so for saith he In euery sin there are two things to be considered viz. The procliuity or pronenesse and the Motiue The first is more effectuall in a baser creature the second in a nobler So then since the motiue doth more effectually worke vpon any whose state is nobler it followeth that rather are the skilfull learned and men of perfection subiect to this praecipitation then meaner men Adde to this that by how much their vnderstanding is the better informed so much more free is their will of a sudden to deliberate what is to be done And if it be safe to instance in particulars this praecipitation is specially performed by abnegation and abiuration of the knowne and professed Truth For though all abnegation of the truth be not this sinne nor doth bring it forth yet when a man doth deny and forsweare the Truth that Truth which heretofore hee hath prosessed then many times the Lord doth in iustice giue such an one ouer to hardnesse of heart and a Reprobate sense So that hauing fallen from the professing of the Truth he doth also loose all loue and liking of it and neuer aspireth to any loue of the same againe and who knoweth not that howsoeuer the Lord had mercy vpon Peter yet hee was in the ready way vpon that his abiuration Now for the other kinde of Apostasie which by steps declineth and from one degree falleth to another giue me leaue to put here a Quare whether it may not bee thus described First he looseth his holinesse and sanctity of life to which he had attayned viz. Externall which Peter calleth the escaping of the filthinesse of the World This is the last steppe to which he commeth and that hee commeth to this the zeale of Iehu the reuerence of Herod the Repentance of Nineueh the reformation of Saule the goodnesse of king Ioash doe plainely shew here he beginneth to fall loosing this the which is done by deceitefulnesse of sin which ouertaketh and beguileth him with profit or pleasure or by some other meanes Then doth God in Iustice giue him ouer to Sathan to be hardned in heart that so the meanes of saluation cannot worke vpon him Sathan hauing this power giuen him worketh effectually prompting and insinuating into his heart as hee did into the heart of Pharaoh diuers Reasons why hee should not heare the word nor feare the threatnings nor regard the iudgements tush saith he what haue not the best had their falls Did not Peter deny his Master Abraham lie Dauid commit adultery And Lot incest The Righteous doth he not fall seauen times a day and yet riseth againe Was not the repentance of the theef effectuall to his saluation Knowest thou not that at what time soeuer a sinner doth repent him of his sinne hee shall surely liue Thus doth he lull the man asleepe yea hee sends him like Ionah to the bottome of the shippe to sleepe ouerwhelmeth him with security Secondly Hereupon he becommeth peruerse and froward and backward to goodnesse growing into a dislike an hatred against it Nay taketh occasion like Pharaoh vpon the speech of Moses to afflict the Israelites so he by the Ministers admonition and reproofe to be more perverse and froward And as the fire by the heaping of wood encreaseth the flame So this mind encreaseth in wickednesse by how much the more it heareth the word of truth Thus Iudas covetous by nature being reproued by Christ proceedeth further to betray his Master If he cannot finger the box of ointment to make money of that he will sell his Master and make money of him Thus hee proceedeth in mischiefe Vpon this God taketh away the joy that he had before For before this he ioyed in his knowledge receiued the word with ioy Knowing and beleeuing that happinesse in heauen is the reward of holines on earth This God taketh away from him he being vnworthie of it in respect of his vnholy and wicked life For his conscience telleth him that hee hath neither part nor portion in it Thirdly Then doth he willingly cast away the faith which he had viz. a Temporary one as appeareth Mat. 13. 21. which includeth an historicall knowledge with a confused application This hee doth willingly cast away neither doth he hold and professe any fundamentall point of the Gospell because the Scripture hath reuealed it For when he cannot find the truth of it himselfe viz. That the precious promises doe bring such ioy and comfort as he heareth deliuered presently he calleth into question whether there be such or not yea and concludeth with the prophane Pope that the Gospell is but Fabula Christs the tale of Christ. And thereupon counteth the bloud of the new Testament an vnholy thing meerely deriding and mocking those who ascribe so much vnto it and for himselfe is an vtter enemy to the same Hereupon doth God iustly confound his knowledge darkning his cogitation blinding his mind and his vnderstanding that seeing he would not vse that knowledge that he had he shall loose much of it or at least be confounded in it And indeed how can it bee but that euen his knowledge should much decay since neyther God blesseth it nor he vseth meanes to keepe it Fourthly He doth now voluntarily fall away euen from that ciuill honesty which the light of nature doth teach men willingly wallowing in all manner of wickednesse and pollution with greedinesse not without spite and malice seeking hereby if it were possible to be reuenged of God who hath reiected him still by his vitious and abhominable life prouoking him to anger thus despiting the spirit of