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
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
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
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
Gospel it selfe and the faelicitie of those who doe embrace the Gospell who haue peace with God and peace in their owne consciences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the world to come id est by the Gospell they haue perceiued how great the foelicitie of the godly is like to bee in the world to come Thus Zanchy referreth it to the Gospell Caluin to the knowledge of the Gospell Something more roundly goeth Bullinger to worke Vtitur Apostolus Endiadi c. The Apostle sayth hee vseth an Endiadis a figure in the Copie of words diversely vttering the same thing For what else is it to be enlightned but to taste of the heauenly gift And what is that heauenly gift but the dowry of graces proceeding from the Spirit and what is that dowrie but onely by which wee receiue the saving word of God and are made partakers of eternall glorie To stay no longer in this discourse for I feare you thinke me tedious alreadie whether wee vnderstand this place of seuerall graces with Hermingius and Piscator or apply it to the points of the Catechisme with Iunius or make it an Endiadis with Bullinger or referre it to the Gospell with Zanchius or to the knowledge of the Gospell with Calvin Here I obserue two thinges for our purpose first That the Terminus a quo from whence is the Truth of the Gospell not of the Law secondly That this truth must bee knowne I might also adde Professed but that would too much streighten and restraine the search of it For Diuines doe obserue two sorts of men subiect to this our sinne Some haue both knowne the truth and also made profession of the fame as Saul Iudas Alexander the Copper-smith Arrius Francis Spira and Iulian the Apostata All these made profession of the Gospell before they fell away And by name Iulianus was well grounded in the Christian Religion knew the truth of the Gospell was baptised yea and publiquely did make profession of it and yet through the perswasions inticements and allurements of those wicked Philosophers Libanius Iamblicus and others he fell away and became a most cruell persecutor This is one sort Another there is which haue certaine knowledge of the truth but yet haue not giuen their names to professe it but doe hate persecute and blaspheme it calling it erroneous haereticall and diabolicall Such were the Pharisees against whom our Sauiour Christ disputeth Mat. 12. Who albeit they did know this to bee truth which Christ taught knew that he was the Messiah that his miracles were wrought by the finger of God yet of an obstinate enuious and malitious minde resisted contradicted and blasphemed Such were some of Stephens accusers they knew the truth of that he taught yea and were convicted in their consciences so that they could not resist the spirit by which he spake But the most manifest example is in Satan and his Angels For though he know the truth that is That Christ is God the Sauiour of the world that all felicitie is to be hoped from him alone yet still he doth resist slander and blaspheme the truth and hauing maliciously rejected it himselfe doth labour by all meanes to bring men into the same state of condemnation Hence come all heresies which doe oppose the Truth Hence come Atheisme and Epicurisme whereby all care of Religion is cast off Yea which is most of all to be wondered at albeit he knoweth that his wickednesse falleth still vpon his owne pate yet he doth still resist because he will resist To wind vp this point All they who fall into this sinne first of all doe attaine to a certaine and assured knowledge of the truth though all doe not professe it Yea and which is more it is no swimming motion but a full perswasion so that the Conscience thereby is convicted and constrained secretly to confesse it so to be as the Pharisees whiles they are in the Synedrion can say What shall wee doe for this man doth many miracles And afterwards A manifest miracle is wrought by these men and we cannot deny it Hence it is that Paul was excusable in that he did it through ignorance as many now also doe persecute the Truth which if they were perswaded that it was the Truth would embrace it with all readinesse I would faine now passe from the Whence to the Whether were it not that I feare least some of Arminius brood should hereupon buzze into your eares that this Illumination this knowledge is sauing knowledge And the Grace sauing Grace and that there is at all no difference betwixt them but onely Perseverance and thereby would hope to confirme their poysonous and vncomfortable Doctrine of Recidivation and falling from saving Grace once received And yet I will for why should I feare this Certes I neede not if you will be pleased to remember and often to meditate on those three disparisons betwixt Temporizers and true beleeuers which the late Reuerend Synod of Dort hath observed out of our Sauiours parable viz. first That Temporisers receiue the seede in a stonie but true beleevers in a good ground id est in an honest and good heart Secondly They want roote These are rooted and grounded haue a fast roote Thirdly Those are fruitlesse these bring forth fruit with patience constancie and Perseverance So that though the mind be enlightened yet the conscience is not purified though the braine swim with motions yet the heart wanteth vpright affections though the vnderstanding bee enformed yet the will is not reformed much lesse the whole man trans-formed into the image of Iesus Christ. This if you will remember you shall not neede to feare the enticing words of mans wisedome which cunning seducers vse to beguile vnstable soules And thus I passe from the Terminus a quo to the Terminus adquem from the Whenoe to the Whether that as we haue seene where they stood before their fall so now wee may see their practise since their praecipitation The Terminus ad quem the Whether hath in it two speciall words for as for bluspheming it is a species of Persecuting and it is no moment whether of them wee set first whether Malitious or Persecution for it is a Malicious persecuting and a Persecuting malice Yet since the effect declares the cause and this persecuting is the effect of that cause let vs if you will first speake of this and afterwards come to the other Persecution generally is a peevish and froward disposition of the wicked whereby they are whetted on cruelly purposely and peevishly to infest and trouble the Truth and those who doe professe it studying by all meanes to satisfie and satiate their wicked yea their diabolicall fury The notation of the word teacheth thus much for Persequi est pertinaciter sequi sayth Illiricus To persecute is perversely to prosecute This Persecuting is an action this action workes vpon an obiect this obiect is
If they fall away whereupon hee distinguisheth betwixt a perticular and an vniuersall fall Particular into some particular sinne as Murder Adultery and the like But the Apostle speaketh not of these but of an vniuersall defection and falling away from the Gospell Where the sinner doth not in some one thing offend God but doth altogether cast away grace received Thus Calvin The which he further confirmeth by the Antithesis and opposition betwixt the grace of God bestowed vpon him and this his fall So that if the grace be generall as wee heard before so also must be the falling away The summe of all this is It is not a particular lapsing sliding falling but a generall and vniuersall falling away Not the Eclipsing or clouding of the sunne but the full setting yea such a setting as admitteth no rising aeternall night Like Noahs invndation overflowing all the face of the earth overwhelming the partie delinquent within an Ocean of filthines and polution The children of God doe fall but these fall away Dauid may grieue the spirit of God but Saul did quite quench it In a word it is not Deliquium animi a fayling or swooning but seperatio animae a separation a plaine death a totall generall and vniuersall Apostasie Two wayes is this Apostasie said to bee vniuersall first Simply when men doe cast off all Religion renounce the truth wholly altogether contemning both it and all that belongeth to it to their might opposing hating blaspheming and persecuting all that professe and fauour it Of this kind were those in the Primitiue Church who revolted to Paganisme and Gentilisme as did Iuliaa the Emperour and as many doe questionlesse who liue among the barbarous Turkes and leauing their former profession doe turne Turkes and embrace their abhominations and some that abide in the bosome of the Church who fall away to plaine Atheisme Secondly Consequently when men doe fall away and renounce some maine fundamentall poynt of the Gospell the which being violently opposed doth indeed by consequence strike at all the rest Such was the Apostacie of Arrius who in opposing the foundation did indeed violâ—â—e all Religion Such were the Scribes and Pharisces who albert they fasted and prayed were stâ—ict obseruers of the Ceremoniall Law and so had not cast off all Religion yet because they embraced not the Gospell preached to them by Christ but persecuted him who is the Truth it selfe they fell into this sinne Why so Because this did even nullisie all the rest So that as the body without the soule is dead so this their observation of the Law was dead Superstition and not true Deuotion Such was the Apostasie of Hymâ—â—aeus and Pâ—iletus with whom ioyne also Alexâ—nder who as concerning the Truth erred from the Marke and so did overthrow the saith of some The Resurrection a maine point in Religion which being denied doth ouerthrow the fayth of the Scriptures the prouidence of God the feare of punishment the hope of reward sayth Bullinger Nay if there be no Resurrection Then as Paul at large disputeth Christ is not risen and consequently hee is perished wee not redeemed iustified and much lesse glorified Thus a little leaven leaueneth a whole lumpe and one absurditie begetteth a thousand Such a matter it is to oppose any fundamentall point and therefore S. Paul speaking of these persons sayth That their word will frett 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth a canker or gaâ—graene which if it take hold of any member in the bodie vnlesse speedie remedie be found it freâ—â—eth the flesh bloud bones neuer ceasing till the whole man be destroyed Such is the negation the denyall of the fundamentall and substantiall poynts in Religion it will eate it will frett and weare them all away and so come to be at last simply vniuersall And certainely I see not why the same may not also be applyed to many who doe revolt to Antichristianisme if all things else doe concurâ—e For howsoeuer they doe not reiect all manner of Religion yet if they first wilfully set vp the Popes supremacie which doth over turne the sole Head â—â—ip of Christ secondly if maintaine the blasphemous Masse to be a propitiatorie sacrifice for sinne which disanulleth the vertue of Christs sacrifice thirdly if defend Iustification by workes which doth overthrow the merit of Christs obedience and death For these are the three most substantiall points of Popery whence a man is to be denominated a Papist If I say they do wilfully deseÌ„d these impieties and maliciously oppresse the contrarie truths as for ought we can discerne some in Q. Maries dayes did hauing beene heretofore well instructed in the truth and perswaded in their consciences that it was the truth I see not how such can be excused from the sinne of which wee speake For as Sampson by leaning against the maine pillars did in effect leane against all the rest As Dauid by killing Goliah did indeede wound the whole Armie And as hee that vseth violence against the corner stone in the building may fitly be said to â—â—iâ—â—â—e the whole yea though hee should vnder prop some other part of it So when a man doth wilfully and maliciously oppose the fundamentall points and grounds of the Gospell not caring nor respecting what absurdities doe follow vpon â—â—s assertion though he may seeme to holde some points yet indeed he doth oppose all and so his Apostasie may iustly be sayd to be vniuersall Even as the generation is sayd to be of the whole man though the act be onely terminated in the bodie But in this as in all the rest â— desire that my Gerah may be tryed by the Shâ—kâ—l of the Sanctuarie I dare not enter into the seate of iudgement â—o censure but onely desire to put this Quaere to the Iudgement of the learned that vpon due examination it may passe as currant or bee convinced of Imperfection Onely one word of the definition remaineth and so I shall end it Not the least though the last viz. Voluntari This is 〈…〉 necessarium necessary with the first â—â— is â—â—ch â—n Apoâ—â—â—â—ie which proceedeth not from any câ—nâ—â—râ—iâ—t or 〈…〉 on but from the proper motion of the minde a wâ—â—â—â—ll Apostâ—â—â—e This word we gather 〈…〉 â—ul Hâ—b â—0 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈…〉 and 〈…〉 the word answereth to that 〈…〉 with an high hand It implieth 〈…〉 ore then a simple and single will it is rather 〈…〉 ing of that facultâ—â— to the performance of wicked designes Saint Peter dâ—th 〈…〉 ine it opposinâ— it to necessitie 〈…〉 but willingly willingly wee 〈…〉 of good things but wilfully speaking of â—â—â—â—â— To 〈…〉 more fâ—lly let mee step into the peâ—â— of the 〈…〉 men and there reade the distinction betwixt Voluntarie and Involuntary actions Voluntary actions are those which are performed with the full consent of the will both in respect of the vse and exercise of the act as also the specifying and determination
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
as they may not pray for such so also do they pray agaiust them Thus haue holy men of God heretofore being stirred with zeale for Gods glory deuowed and accursed the wicked and malicious enemies of the Church Thus Dauid many times Let vs obserue his vehemency Let their Table bee a snare c. id est All their delights whatsoeuer was ordayned to make their liues comfortable Let their eyes be blinded and bow downe their backs id est Take away both iudgement blinde their vnderstandings take away their power and strength Poure out thine anger vpon them c. Not a small sprinkling but the full viols of thy wrath make them to drinke the dregs thereof neyther let it end in them but redound to their posterity to blot out the memoriall of them Let their habitation be voide c. Yea he proceedeth Adde iniquitie to their iniquitie id est cast them into a Reprobate sence that they neuer may come to Repentance as p Caluin expoundeth it Let their iniquity bee increased more and more that so it may plainely be perceiued that they are of the reprobate Geneuenses Or else as Tremellius reads Adde punishment to their punishment id est Hauing pursued them with temporall punishments in this life prosecute them also with eternall in the life to come Blot them out of the booke of Life and let them not be numbred with the Righteous id est Howsoeuer by their profession hitherto they haue seemed to be written in the booke of Life and haue beene counted among the Righteous as members of the Church Yet since their wickednesse is growne to that height that they persecute him whom thou hast smitten let them now be knowne as Reprobates and exterminated and banish'd out of thy Church That it may plainely be perceiued that they haue neyther part nor porcion nor inheritance among the Saints Thus you see how he doth Anathematize and curse the obstinate impaenitent and malicious persecutors of the Church Anathematize I say not pray for them as Origen would haue it nor meerely prophecy of what should befall as Augustine but smite them with a curse and well he might it being Gods cause himselfe being directed to it by an extraordinary and propheticall Spirit and they being the professed enemies of God Thus Paul If any man loue not the Lord Iesus id est hateth execrateth blasphemeth which is the sinne against the holy Ghost Let him be Anathema Maranatha accursed for euer euen till the Lord Iesus come from heauen with flaming fire to render vengeanec to deuoure the aduersaries These are generall for particular impraecations besides the example of Elisha u cursing the children and Paul doing the like to Elymas the sorcerer there is Psal. 109. where Dauid doth most bitterly devowe and curse his enemie whether it were Doeg or Saul or some other once-familiar friend And Paul speaking of Alexander the copper-smith who was one of our Apostata's addeth The Lord rewarde him according to his workes Yea and for the safety of the Church he proceedeth to excommunication of him Whom I haue deliuered to Sathan The Ecclesiasticall Histories doe record that diuers in the primitiue Church did pray against Iulian the Apostata applying the Psalmes of Dauid against him and his Idolatry and after his fall the Church of Antioch made feasts of ioy reioycing greatly ouer him and mocking and deluding his followers and adhaerents Where are thine auguries o foolish Maximus God and his Christ at length hath ouercome Neyther are we to suppose that these are left to vs only as matterr of History monuments of Antiquity But certainely for matter of imitation alwaies prouided that we warily and carefully haue respect vnto those things which are to be obserued in Imprecation Now that we may be true imitators of Dauid and so lawfully apply the Psalmes of Imprecation we must saith Caluin induere personam Christi Put on the person of Christ id est deale in his cause For so shall we finde that still when Dauid commeth to Imprecation he was First not carried away with an immoderate carnall affection Secondly nor handled his owne cause Thirdly nor was inflamed with inconsiderate and rash zeale So iust we doe In the practise of Anathematizing and Imprecation there must be obserued First The person accursing that he be a man of knowledge wisedome and discretion that so he may wisely vnderstand the condition of the person to be accursed the spirit that moueth him the end which he propoundeth to himselfe and the time when he is to doe or not to doe it Secondly The person accursed that he be such an one of whom besids that he is a publique and no priuate enemy there is no hope of amendment intractable incorrigible yea a professed enemy to God all goodnes Thirdly The spirit by which he is led Not of a priuate passion not led away with carnall affection but with a single eye not hating the person but iudging and misliking the wicked practises of such by whom God is dishonored In a word it must be the spirit of Prudence to distinguish betwixt the curable and the incurable Of Uprightnesse to sequester and separate his affections from his owne priuate cause Of Moderation to compose the minde to patience meekenesse and toleration Fourthly The end which one propoundeth to himselfe which must not bee the desire of reuenge but the zeale for Gods glory which hee seeth to bee trodden downe vnder foote Fiftly the time viz. After that all meanes of recouery and amendment being vsed yet none amendment followeth but rather euill men wax worse and worse so that there is good cause to beleeue that the party is incorrigible yea and giuen vp to a Reprobate sence Adde to this that the houre of death is no fit nor seasonable houre to vse Impraecation though the cause be iust Christ vpon the Crosse prayed for his enemies and Stephen for his persecutors neyther of them at that time vsed Imprecation To shut vp this point since now the gift of discerning spirits which was in the Apostolicall Church is gone and men haue their zeale mingled with much choller stomacke anger and hatred therefore it is good First to vse only a generall forme of Imprecation contayned in the Scripture against all incurable enemies and so leaue the application of it to God whose hand will find out all those who hate him and not as the custome of the e Franciscan Friers who for a peece of money doe in the behalfe of the Doner apply the 109. Psalme against any one whatsoeuer yea for the Mother against the Sonne Secondly In our mentall application still to pray with a condition if they be incurable and these are the Lawes of Imprecation As God depriueth them of the Churches prayers and stirreth vp the zeale of his seruants to pray against them So doth he also giue them
speedinesse constraineth me to hasten And here could I very willingly take vp my rest and make an end hauing now finisht the two parts propounded in the beginning And certainely I will with much celeritie dispatch there remaineth onely vse to be made of what hath beene said and so an end Here then first let vs obserue the miserable estate of those men which are in this sinne Oh whose heart doth not ake whose loynes doe not tremble to thinke Sathan should thus farre seduce any man as to make him cast off God the fathers mercy God the sonnes merit to trample vnder-foote the Sonne of God to count the bloud of the new Testament an vnholy thing to set himselfe in hatred against God and all goodnesse Oh that man should ever in this life come to that estate that the Church may not pray for him but against him that he should bee so cauterized and giuen vp to hardnesse of heart as to haue no sence nor feeling of his estate no desire to come out of it Oh in the name of God let euery man try and examine himselfe that so he may find the estate of his owne soule how neere hee is to this sinne or how farre off from it Learne wisedome also to discerne of others both to admonish those who walke this broad way to destruction and to take heede of those who haue now already plunged themselues into the same and to quiet our consciences in the feare of this sinne Quaest. How may it be discerned who are in this sinne and who not What markes of it may yet further be assigned Respon Some answere thus Licebit interdum statuere c. It shall be lawfull sometime to determine whether he that falleth fall desperately or whether there be any place for recouery Sed quia rarissime accidit c. But in as much as it happeneth very seldome and God commending the incomprehensible riches of his grace by his owne example biddeth vs to be mercifull we ought not rashly to pronounce sentence of condemnation against any one rather charitie wisheth vs to hope well To this effect also Beza Quum hoc peccatum magis intus lateat c. Since that this sinne doth lye hid within the hearts rather then appeare outwardly nothing is so much and so warily to be looked into as to take heede that we rashly fall not to judgement in this case Heretofore when the gift of discerning spirits was in the Church this was more easie to be discerned by some speciall Revelation and yet even then very seldome very sparingly Wherefore now sayth he we ought to be much more considerate condemning the vices but wisely handling the persons Marlorate will haue such to be altogether left to the judgement of God But here then another Obiection is mooved viz. How may we then fulfill the Apostles iniunction in denying them our prayers If such may not in this life plainely be discerned then may we still pray for them and so striue against God and breake his direct commandement To this some answere that if we include such a one in our prayers and so make our prayers Non debito ordine not in a due manner though our charitie may excuse our prayer that it shall not be sinfull yet we shall suffer this losse that we shall neuer be heard for them As Christ on the crosse prayed for his murtherers but hee was heard onely for such who did repent the rest sinned vnto death But this answere me thinketh doth not so fully satisfie the doubt nor answere this text of S. Iohn which biddeth vs not to pray for such at all Neither can I simply allow of that exception which Bernard addeth to this Text If thou maist not pray for him yet maist thou sigh for him Happily thy sighes may haue accesse whether thou darest not send thy prayers For to what end should any mourne for such a one vnlesse our sighes and mourning might either procure him release from his punishment and so nullifie the iustice of God or obtaine remission for his sinne and so falsifie Gods word For which cause Samuell is greatly reprehended And I pray what is the sighing and groaning of the heart but the prayers of the spirit so that in this it is no great difference whether thou pray with the spirit inwardly or with an audible voice outwardly for both wayes prayer is performed Wherefore farre better is that which Calvin answereth If sayth he the desperate malice and wickednesse of any doth so plainely appeare as if God did with his finger point forth such a one wee must not striue with the iustice of God as if wee would bee more mercifull then hee Which is also confirmed by Beza vsing almost the same words But if the Lord shall as it were with his finger point forth such an offendor then this place of Iohn teacheth vs what to doe in such a case viz. we must not pray for him So then the whole answere I suppose may be thus declared 1. For matter of Imprecation we are to obserue all the cautions that were before mentioned and not suffer our selues to be drawne to that in particular Neither doe I hold it fitting even in the vrging of these common Anathema's mentioned in Scripture to haue any priuate intention 2. For praetermitting such in our prayers this precept might most happily bee obserued when the gift of discerning spirits was in the Church 3. Though we cannot obsolutely determine and conclude that such a one hath sinned thus desperately yet may we haue sufficient ground for a strong coniecture which may suffice to cause vs to passe ouer such in our particular prayers and to leaue them to God Neither are we to be blamed though wee should erre in this poynt since that our end is good and his sinne deserueth such a punishment and wee can haue no Faith to pray for him Still the first question How these may bee discerned doth rest vnsatisfied To which I answere that absolutely to determine of such a one is very difficult neither is there any sufficient marke but the event viz. Finall impaenitency But the grounds of suspition are such as these First Prophanenesse which kicketh and spurneth against all the workes of the Spirit all duties of holinesse no grace no thanksgiuing no humiliation not a good word but this mans dislike is seene yea such a dislike as manifesteth an heart full fraught with malice choaking and damming vp all passages of Grace thus plainely doth he professe his cankered heart and spitefull malice against the spirit of Grace Secondly when a man reioyceth not in any one truth reuealed in the Scripture concerning the saluation of man but rather doth question it doubt of it yea to his power doth impugne and resist it Thirdly enuying the grace and happinesse in which another standeth It was a bad signe in Kaen who enuied his brother because the Lord accepted the Sacrifice
as the proper Object of this sinne Resp Indeed this is a materiall poynt for except we find him fayling in this we shall doe him wrong We must therefore obserue that the knowledge of the Messiah was then contained in types and shadowes and he then that did renounce and oppugne the certaine and vndoubted type of Christ did also oppose Christ himselfe Euen as he that receiueth the Sacrament vnworthily is guiltie of the body and bloud of the Lord Iesus Now it is euident that a Dauid was a type of Christ and his kingdome a type of the kingdome of Christ. And the outward saluatio which the people did receiue from Dauid was a type of the spirituall saluation performed by the Messiah Yea all the hope of deliuerance was to be expected according to the Lords ordinance from that family Yea which is more the faithfull also did know so much Lam. 4. 20. Moreouer it is worth the noting that after the anoynting of Dauid Saul of himselfe did obtaine no notable victory but eyther Dauid was the principall as in the battell with Goliah or the sole Agent as when he was Sauls Captaine Yea once in the time of his troubles he saued Keilah and chased the Philistims For else Saul fought no battell till the last which he lost Indeed it is mentioned that Saul went against the Philistims at what time he was vpon the poynt to take Dauid but there is no mention made of Sauls preuailing against them Further it may seeme that by a common fame and speech of the people Dauid was accounted the King from whom the Philistims had heard it and thereupon reported to Achish is not this Dauid the King of the Land And certainely it is not vnlikely but that the best men did depend vpon him as their King and therefore when Keilah is in danger they come to him not to Saul Neither was this vnknowne to Saul who by his owne confession knew that Dauid should be King and that the kingdome of Israell should be established in his hand yea he prophecieth of his preuailing and prosperous affaires and therefore exacteth an oath of Dauid that he would not destroy his seed after him nor abolish his name out of his fathers house So that all this being laid together it is manifest I hope that Saul cannot wash his hands of this crime nor proue himselfe innocent in this fact but must suffer himselfe to bee ranked with Iudas Iulian and other wretched Apostata's The blessed Apostle St. Iames speaking of them who to the naked and destitute of dayly foode doe say Depart in peace and worme your selues and fill your bellies and yet giue them not those things that are needefull to the body censureth the coldnesse of their charity thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What heleth it what doth it profit And not vndeseruedly for what end is there of Gods counsell if there be no ability of performance This censure of the Apostle might perhaps bee applied to this mine admonition to take heede of Apostasie as if I did exhort men to warme themselues and fill their bellies and yet giue them not those things that are needefull to the body id est to practise those things which may preserue men from this Recidiuation and yet prescribe no meanes set downe no preseruatiues Wherfore to satisfie the hungry and thirsty soule in some measure euen in this point I now come to the preseruatiues which being practised are effectuall to preuent this consumption this disease incurable For how soeuer this sinne be of that deadly nature that like to some violent poyson it being once receiued there is no remedy no helpe against death Yet there is a Mithridatum an Antidote a Preseruatiue which if it carefully be obserued and practised will preserue as that the body so this the soule from being infected with this deadly venome The ingredients that serue for this Mithridatum are many and to be gathered out of diuerse gardens But I will content my selfe only with the Garden of the sacred Scripture which is sufficient and contayneth in it many seuerall graue exhortations like salutiferous hearbs purposely intended by the holy Ghost for this confection First Remember Lots wife the words of our Sauiour to his Apostles exhorting to perseuerance the only vertue contrary this our vice vsing thereto the example of a woman who hauing as it were put her hand to the Plough looked back and so became vnfit for the kingdome of God hauing escaped from the filthinesse of Sodom and now trauelling towards Zoar a place of safety looked back and became a pillar of Salt and her example hung vpon records for a perpetuall warning to all shrinkers throughout all generations Lots wife is memorable First in her sinne shee looked back no doubt saith Caluin being tickled with some euill desire and affection she did not leaue Sodome willingly Secondly In her strange and wonderfull transformation presently suddenly was she turned into a pillar of Salt In respect of both these remember Lots wife A great sinne Recidiuation Apostasie A great punishment present vengeance Remember the sinne to shun it Remember the punishment to feare it Our Sauiour setteth forth the punishment of such as looke back viz. They are vnfit for the kingdome of God St. Paul something more roundly It is a fearefull thing to fall into the hands of the liuing God For that ground which hauing drunke in the rayne that falleth vpon it beareth nothing but Bryars and Thornes is reiected and is nigh vnto cursing whose end is to be burned Heb. 6. 8. Secondly Grieue not the holy spirit of God c. as did the Israelites in the Wildernesse fourtie yeeres least the Lord sweare against you also in his wrath that you shall not enter into his rest First The spirit of God is the seale of our Redemption therefore grieue him not neyther by neglecting assurance when thou mayst haue it To day if ye will heare harden not your hearts to day while it is called to day heare his voice nor in wilfull doubting of that assurance recorded in the word This spirit which is the seale of our Redemption is the spirit of God therefore grieue him not Of God our Creator whose glory we are to set forth Of God our Redeemer who hath enlarged our feete out of the snares of Satan Of God the Iudge and auenger of all those who shall vexe his spirit Thirdly The spirit of God is an holy spirit Holy in his essence Holy in his operation therefore grieue him not neyther by neglecting the duties of holinesse in hearing the word For what knowest thou O man whether euer thou shalt heare it more And perhaps thou mightst at that time haue hard that that might haue done thee good for euer Not by resisting or at lest not listening to the good motions which the spirit doth put into thine heart much lesse by wilfull falling into any sin O
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
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