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
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
threefold 1. The professors of the Truth they can rest in no ground their persecutors are swifter then Eagles stronger then Lyons spare no paines no labour to dissipate and roote out were it possible the memoriall of them from off the face of the earth Yet if this were the worst it were well but they also persecute 2. the Truth it selfe as Paul sayth of Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He greatly resisted our words the doctrine that Paul preached Neither doe they stay here but they oppose 3. The Maiestie of God himselfe Indeede their hand is too short but they supply it with aboundance of malice and hatred yea and their tongues shall walke at libertie against the God of heauen And like as the Great redd Dragon when he could no longer remaine in heauen nor devoure the woman then he went and made warre with the remnant of her seede So these men when the person of Christ himselfe is exalted aboue the heavens is so high that they cannot reach him then doe they turne the sea of their Malice against his members and in them they persecute him Particularly there are two sorts of men which being relapsed into this sinne doe bring forth two speciall kinds of persecution Men of authoritie doe draw forth the sword of Iniustice and crueltie Like the Athenian Draco they write lawes with the bloud of Christians and make Statutes that no man may buy or sell saue such who renounce their Religion Thus Saul hunts Dauid like a Partridge in the Mountaines sucketh the bloud of the Priests like a Lyon in the wildernesse Iulian oppresseth and vexeth the Christians Yea though they haue not the sword in their hands yet they will vsurpe witnesse dâ—â—crle of Stephens judges aâ— daâ—â—â—â—ers who albeit by their owne confession to â—â—late they might not put my man to death yet when their â—age is kindled against Stephen by his reproofe they can fide if not a sword or a Crosse yet a stone â—o pâ—sh out his braynes 2. Mâ—n of learning whett their tongues sharpen their pennes against the Truth and Truths sauouriâ—s They â—â—ite with the tongue not onely like Doeg in accusing or like Saules Courtiers in backbiting but like Shimei in accusing rayling slaundering like Ishmael in most poysonous and virulent mocking The tongue is an vnruly euill sayth S. Iames full of deadly poyson marke that it insecteth as poyson it killeth it mortâ—fieth as deadly poyson Neither if we doe compare the severalls is this the least nay questionlesse the tongue leaveth a deeper wound then doth the sword Ismael is said to persecute Isaac Gal. 4. 19. How Glâ—dione an mâ—â—â— sayth Calvin with sword or hand No with the poysonous mocks of his tongue which hurts not the bodie but directly wounds the soule Sarah saw Ishmaell mocking What followeth Cast out the bond-woman and her sonne For this his mocke hee and his mother are ablegated and banished What could Sarah haue done more had Ishmaell strooke him spurned him or beaten him Whence comes this heate Certainly this mocking was more bitter more grievous then any blowes It was a froward a peevish mocking carrying with it besides the contempt of his brother a contempt and scorne of Gods promise of grace which at that time made the house ioyfull Abraham is merry Sarah reioyceth the whole familie semblably affected onely he in his brothers person mocketh God slighteth his promise derideth Father Abrahams faith Thus hee that was borne after the flesh persecuted him that was borne after the spirit and heavyer was his tongue then could haue beene his hand The same may be said of the sufferings of Christ questionlesse neither the blowes nor whippings nor thornes nor nailes did so much afflict his bodie as their poysonous envenomed tongues did pierce his soule Oh that strucke deepe wounded sore when they in their spitefull mockes opprobriously taunted him saying He trusted in God let him saue him c. Neither is this peculiar to men of learning though in them most perspicuous others also can raile and revile the Truth The Iewes full of enuie spake against those things that were spoken of Paul contrarying them and rayling on them contradicting and blaspheming Blaspheming that is another word in the definition and a certaine especiall manner of this verball Persecution Blasphemy doth import a certaine derogation and diminishing of an excellent goodnes especially Divine The Notation giueth it to bee An hurting of the fame In Scripture it is appropriated to signifie not any kinde of Malediction or slaunderous speeches but that which is peculiarly bent against God and his truth And by a Metaphor sometimes applyed to backbiting and raylings vttered against men The act of it is either to attribute that to God which belongeth not to him as Ignorance Sinne Tyranny Iniustice c. or to robbe him of his honour taking that from him which is his due And it is committed two wayes First Either onely in the vnderstanding which may bee founde in those who haue not sinned our Sinne as Paul calleth himselfe a Blasphemer but it was thorow Ignorance Secondly Or else in the Affection ioyned to the vnderstanding and this is it that commeth neerer to vs. for our Blasphemy proceedeth from the detestation of Affection which is set against God This is another part of the Terminus ad quem viz. A mouth that speaketh blasphemies hither do they come Musculus maketh it the plenitude and fulnesse of this sinne Hence commeth the reviling of Gods Iustice making God an accepter of persons taxing the righte ous Iudge with Iniustice Hence commeth the truth to bee accounted Impious wicked and Diabolicall Hence it is that they count the bloode of the newe Testament an vnholy thing hence is it that they attribute that to the Deuill which is proper to God as did those Blasphemous Pharisees In a worde hence commeth the whole troope the whole heape of those blasphemous speeches which they cast forth against the God of heauen euen from that mouth speaking blasphemies Wee haue perused the effect in our Whether now turne your eyes and see the cause The cause is Malice Yea this Malice is the Essentiall forme of it which giueth life to it and distinguisheth it from other persecution For all Persecution of the truth is not so seuerely to be censured Many are carryed with a blinde zeale to defend Superstition which they conceit to bee the truth Heeretofore in those bloody times of Antichrists domineering raigne ouer vs though many especially of the learned sort cannot bee excused from violating yea and resisting the checke of their owne consciences in persecuting the Gospell yet the common people and many other were ledd with a blind zeale to defend Popish received Errours and thereupon to oppose whatsoeuer was contrary to it The same is to be said of diverse among Stephens auditors they did not
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
in the Gospell may further bee confirmed by our owne obseruation viz. That wheresoeuer there is any mention of this sin in the new Testament there comes with it some intimation of the workes of the Mediator In Mat. 12. They opposed Christ himselfe in his miracles In Heb. 6. Paul instanceth in their crucifying againe of Christ c. And in Heb. 10. Of their trampling vnderfoote the Sonne of God c. So that this Truth is the doctrine of the Gospell the faith of our saluation through the bloud of Christ The which Piscator confirmeth by the Antithesis betwixt the contempt of the Law and the contempt of the Gospell handled in Heb. 10. 28. This Truth must be knowne to the partie he must be enlightened hee must haue a competent measure of knowledge before he falleth into this sinne For confirmation of this to omit that of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wee haue receiued the knowledge of the truth let vs consider how he enlargeth this point Heb. 6. 4 what phrases the Apostle vseth to set forth the measure of grace to which they had attained Marke his wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible that they which were once inlightned c. Wee shall not lightly finde a more plaine more full more pithie place Ergo let vs heere stay and demurre a little and labour to vnderstand the same There are two diuerse applications of this place if they may bee called Diuerse which all tende to the same ende For some doe apply each phrase to signifie some particular thing Thus Hemingius and Iunius First heare Hemingi◠Praecedunt peccatum in spiritum sanctum sayth hee there goes before this our sinne fiue things first An illumination Secondly A tast of the heauenly gift Thirdly A participation of the holy Ghost Fourthly A tast of the good ward of God Fiftly A tast of the powers of the world to come These hee thus explaineth This Illumination is the knowledge of Christ and his benefits The taste of the heauenly gift is the participation of these benefits by faith The communion of the Spirit is the Testimony of the Spirit in the hearts of the faithfull concerning the truth of God The good worde of which they tasted is the instrumentall cause of the former for by the word comes knowledge by knowledge faith the holy Ghost being powred into our heartes The powers of the worlde to come is that blessed Immortalitie which the faithfull and beleeuers doe tast of through the holy Ghost who doth renew their hearts Thus farre Hemingius very well and to good purpose if withall you note the Emphasis and and force of the word Gustaverunt haue tasted hee sayth not Deglutiverunt haue swallowed downe much lesse Concoxerunt haue digested it For it is one thing to beleeue truely and plenarily as did Lidia whose heart the Lord opened another thing to haue onely a tast Piscator handleth these fiue phrases thus They containe saith he first The benefits of God bestowed which are two viz illumination and a tast of Gods fauour Secondly The causes of them viz. The word and the Spirit Iunius not an Author to bee contemned goeth an other way to worke for hee makes these fiue phrases to answere to the fiue heads of the Apostles Catechisme spoken of in the beginning of the chapter that as by the knowledge and profession of those hee was aedified and builded vp in Christianitie so now in his relapse and Apostacy he did vndoe all and quite destroy the former building The first head of Catechisme was Repentance from dead workes to which answereth the first phrase were once enlightned idest were called from darknesse yea death to light yea life by the renouncing of themselues and their dead workes The second was faith towardes God to which answereth the second phrase Haue tasted of the heauenly gift which gift is faith receiued from God The third ground was the Doctrine of Baptismes not Baptisme onely but Baptismes as well the inward of the Spirit whereby we are made the members of Christ the sonnes of God and inheritors of the kingdome of heauen as the outward of the Minister by which wee are receiued into the Church and acknowledged members thereof To this answereth the third phrase were made partakers of the holy Ghost id est receiued the Spirit a most constant witnesse of their adoption and redemption The fourth head was the Doctrine of the Imposition of hands a ceremony vsed at that time to admit and consecrate by a publicke consent those who vpon tryall were found sufficient either to the common profession of Christianity in the comunion of the Sacrament or to some speciall office or function in the ministry To which answereth the fourth phrase Haue tasted of the good word of God which is the nourishment of those who doe liue by the Spirit and who by the Imposition of hands were called to the offices of a Christian life The last ground of the catechisme was the Doctrine of the resurrection and aeternall iudgement to which answereth the last phrase Haue tasted of the powers of the world to come id est That hope of life and immortalitie which is layd vp for them in the heauen Hitherto Iunius laudably indeede if there be tantum certitudinis quantum subtilitatis so much certainety as subtilty in this his application And this is the former The second kinde of Application is of them who do apply all these fiue phrases to signifie one selfe same thing Thus Caluin the Coriphaeus of our Diuines Notandum est saayth hee wee must heere marke with what Elogies the Apostle doth set forth the knowledge of the Gospell For hee calleth it first Illumination intimating that men doe grope in darkenes till Christ the day-starre doe arise in their hearts Secondly The tast of the heauenly gift teaching that the benefits of Christ doe transcend the heauens and yet by faith are tasted Thirdly The Participation of the Spirit because hee it is that distributeth to each one as he listeth Fourthly The tast of the good word of God signifying that in the Gospel the will of God is so manifested to vs as that it doth most sweetely delight vs. Fiftly The tast of the powers of the world to come insinuating that by faith wee are admitted into the heauenly kingdome beholding thorow faith that blessed immortalitie which is layd vpp for vs in the heauen Thus Caluin To the same effect Zanchius who thus explaineth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened viz. by the holy Ghost to know the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est haue tasted in some measure of the diuine bounty manifested in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est haue in some measure perceiued themselues renewed by the holy Ghost through the doctrine of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tasted of the good word of God id est the
all questionlesse resist the spirit though diverse of them did but were carried with a blind zeale for the defence of the Temple and the Law of Moses This their Malice is set forth in Scripture by diverse phrases first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crucifying againe to themselues the sonne of God secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a mocke of him as men that hate Christ and as though they crucifyed him againe make him a mocking stocke to all the world as did that Iulian who still in mocking termed him the Galilaean and the Carpenter or Maries sonne and Christians he called the Galilaeans thus most impiously traducing the sacred name of our ever blessed Saviour Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trampling vnder foote the Sonne of God Furioâ—sly raging like madd-dogs tearing renting like a Beare or a shee lyon robbed of their whelpes implacably furious Iulian is called Canâ—s râ—bidus a madde dogge for his fâ—ry and malice Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth despight to the spirit of grace Maliciously breaking forth into speeches and actions to grieue to vexe yea to despight the spirit of grace Fiftly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The adversaries which doe professe open rebellion proclaime open warre against God This their Malice â—â—â—th exclâ—dâ— all pertâ—â—bed and inordinate passions and â—â—â—ections Peter denieth his Master indeed yea and for sweareth his knowledge nay he curseth himselfe if he know the man but whence proceedeâ—â— this exorbitancie this his horrid and horrible sinne Oh consider the place where he was and the time when he did it In the high Priests Hall while Christ his Master is in danger of his life where if hee confesse him there is no way with him but present death It was therefore the feare of death that maketh him forget his Master his fellowes his profession yea himselfe and his owne knowledge Such is not our sinne Wee finde Malice and Malice in the highest degree which vpon a bent Resolution and settled purpose doth affect that kinde of behauiour It is a witting a willing a wilfull Malice much like to that of Satan who albeit there be no further motiue why hee should resist yet still he doth because he will resist Malice sayth Bernard is carried in a Charyot with foure wheeles viz. Crueltie Impatiencie Boldnesse and Impudencie And therefore must needes bee wonderfull swift to shedd bloud It is neither bâ—idled by feaâ—e nor â—â—rbed by shame neither staied by innocence nor stopped by patience Like the inexorable sea that is violently whirryed and toised with a tempestuous winde Neither is the Charyot so swift as the Horses that draw it fiery these are two viz. Earthly power and worldly pompe which least they might not be violent enough of their owne accord are spurred and pricked on by two most passionate Waggoners Feare and Envie For partly through feare to loose that that they haue and partly through envie of anothers glory are men ledd forth violently into the vntilled and accursed fielde of spitefull Malice This is the disposition of our Apostata'es In whom if time and place doe serue their turne you may obserue yet further two other fruits of their Malice viz first a forsaking of the Communion of Saints Secondly A siding and ioyning fellowship with the Adversaries The first is perpetuall for how should they ioyne societie with those whom they hate mortally and wish extinguished The other not so perpetuall but where it is to be found doth most easily and apparantly detect this sinne Saul could not side with the adversaries but Iulian could Iudas did attempt but Alexander did effect it and therefore the sinne of these is more easie to be discerned then of the other Hitherto of the termes Where they were Where they are Whence they fell Whether they are fallen A word or two of their Motion and so an end of the first generall part at the first propounded The Motion doth comprehend three words which doe shew the Genus of this sinne viz. Apostasie and the differences of this Apostasie from others in that it is Generall and Voluntary The word Apostasie signifieth Recidivation Relapsing and falling away from that which a man hath heretofore taken vpon him to professe In Scripture phrase it intimateth a rebellious revolting departing from the Faith and the profession of the Gospell And so the word and the phrase is vsed 2 Thes. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except there come an Apostasie a departing And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some shall depart from the sayth And Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In departing from the liuing God in Apostatizing The which in the same Epistle is expounded by two other phrases viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they fall away and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no man fall away from the grace of God c. As it standeth in the definition it hath rather respect to the Whether then the Whence for the man being now relapsed and alreadie fallen away is said to be an Apostata and his sinne Apostasie This Apostasie is not any particular Relapse from some particular points in Religion Herein were the Novatians blame-worthy who applyed that Text of Heb. 6. against such who sinned after Baptisme Wherevpon many tooke occasion to refuse that Epistle as patronizing that over-strict and vncomfortable doctrine As did others also reiect the Apocalipse because of the Châ—lâ—â—sts and Millenaries The which doing of theirs was much like the cure of Alexanders thigh being wounded with a Dart which could not bee gott forth vnlesse a greater and deeper incision were made so that Curatio ipso vulâ—ere gravior fuit The cure was more grâ—enous then the wound it selfe And this their refuge was more grieuous then the wound A great Argument of the great Ignorance that did encroach vpon the westerne Churches who were not able to vindicate these places from the Schismaticall and Hereticall glosses of deceivers Particular lapses are bad beginnings and men are to take heede of them but this is a Generall relapse and Apostasie which may bee manifested 1. By the vse of the word in Scripture phrase For it is appropriated to signifie a generall and vniuersall falling away So Paul vseth the same word to signifie the manner of departing from sinne which ought to be in Christians viz. a generall and vniversall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 19. Secondly By that place of Paul Heb. 6. 6. Where hee vseth the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prolapsi id est prorsus lapsi if they fall a way id est altogether totally For reason willeth that the fall bee as generall as the grace receiued Excellent to this purpose is the saying of Calvin commenting vpon the place Nodus totius disputationis c. The knott of the whole question and disputation betwixt vs and the Nouatians dependeth on the right vnderstanding of that word Prolabantur