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
vp to hardnesse of heart in iudgement hardening their hearts against all meanes of recouery so that they had rather bee in that estate in which they are then to come out of it by such meanes confirming in them that opinion which once was in Naaman Are not Abanah and Phaphar riuers of Damascus c. So these is there none other Riuer to wash my soule but the blood of Christ Pereat Anima rather perish for euer then subscribe to that Or if not thus in words yet their heart will not suffer them to pant after the Riuers of Comfort no hope they haue none can they haue none doe they desire And who seeth not that this is none of the lest parts of the punishment due to this sinne of Apostasies This is alledged as one mayne cause of that incurable wound which Satan and his Angels receiued in their fall viz. The wrath and iudgement of God who hath thus appointed that they who doe sinne against the holy Ghost id est willingly doe fall from and doe oppose the doctrine of the Gospell should be giuen vp to a Reprobate minde and barred from all Repentance So that the peruersenesse of the Deuills will proceedeth not simply from the Immobility of their Nature but from the wrath of God and his iust iudgement who for that their sinne hath so forsaken them that whereas of themselues they are neuer able to repent now they neuer shall returne to God nor euer change their will The same is the case of these men they hardned their hearts before and would not heare now God doth harden their hearts as he did Pharaohs that they may not be moued from their opinion partly by Satan whom he commandeth to tempt yea to rule in them yea to possesse them with the spirit of madnesse God neyther strengthening against him nor any whit weakning the power of Satan and hence at the length proceedeth that setled purpose in man neuer to Repent but obstinately to continue in his malicious persecuting and blaspheming into which certainely I beleeue man could not slip before this iudiciall act of God hath proceeded thus against him The last and mayne reason for the Irremissiblenesse of this sinne is their wilfull impaenitency which speedily followeth vpon their hardnesse of heart They cannot they will not Repent and this is the chiefe reason For the Scripture saith not that it is Impossible that they should be forgiuen for there is mercy store in God and merit sufficient in Christ to purchase pardon for it vpon Repentance but It is impossible that they should be renewed by Repentance and why impossible First they are punished with finall blindnesse and hardnesse of heart Secondly they will not they refuse it Thirdly Repentance is wrought by the Spirit Fourthly grounded on the death of Christ which they cast off So that it is impossible that euer they should Repent and consequently impossible that they should be forgiuen but remaine guilty of an aeternall sinne and therefore also must looke for an aeternall punishment If any should obiect the example of Esau who seemed exceeding paenitent and shed many teares Or of Iudas who as the Text sayth When he saw what was done repented himselfe The answere is ready first In generall For that was no true conuersion or repentance but it was an argument of that anxiety and trouble of mind which now in their extremitie did presse vpon them causing them indeed to looke at that which in their securitie they had neglected Neither indeed did they implore and desire it but howle and cry for the losse of it or for the feare of the future punishment Secondly In particular Esau sought not repentance with teares he found no place for that but he sought it id est the blessing a matter of no moment with yelling howling to seeke for the blessing without true repentance Sorry for the losse not for the cause of the losse But had he bestowed those teares those cryings in seeking a place for repentance and sorrow for his sinne then might he perhaps haue found that that he sought for and desired Iudas also indeed repented as sayth the Text id est did something that a Repenting man would doe he brought againe his ill gotten goods but his behauiour and the event shewed that this was no true repentance For why did he not ioyne himselfe to the Apostles Why did he not labour to be reconciled to the Church Why did he sooner runne of desperation to the rope and hang himselfe then of humility to aske pardon These are no tokens of Repentance but of an Impaenitent and desperate minde Truth it is indeede that he confessed his fault and cleered the Innocency of Christ and thereby indeed did aggravate his owne sinne and herein I perswade my selfe he shewed greater signes of Repentance than euer since did any such Apostata But giue mee leaue to put this Quaere Whether there were not some speciall occasion which wrung these words from Iudas This we know that as the Lord Iesus was innocent in very deed so it was fitting that his innocencie should be sufficiently testified Whence it came that nothing could be proued against him the witnesses were detected the accusers agreed not Pilate perceiued that for enuie the high Priests had deliuered him vp to him and therefore proclaimed him innocent Pilates wife also being admonished in a Dreame did giue the like testimony of him So that now Iudas onely remained of all them who had an hand in betraying Christ and on whom a suspition might rest that hee knew more by Christ than any of the other in that hee was his Disciple and daily conuersant with him and so might be thought to haue sufficient cause to doe that which hee did Wherefore to the end that nothing might bee wanting I take it as Iudas like Balaam to blesse the people so he to witnesse this poynt of innocency rather enforced by the over-ruling prouidence of God than voluntarily mooved And this seemeth to mee to haue beene the occasion of that fact of Iudas which seemeth to perswade vs of his Popish repentance in contrition confession and satisfaction Thus haue you heard the reasons for the second maine point deliuered which proue it and I hope sufficiently both that it is euer shal be irremissible as being a sinne against the Gospell and against the spirit being a witting wilfull malicious totall Apostasie punished and that iustly with deprivation of the Churches prayers with Imprecations Hardnesse of heart and finall Impaenitencie Lucius Crassus hastening to the end of his dispute vsed this for an excuse of his praecipitation 1 The speedie hast of the Sunne now declining admonisheth me to roule ouer these things with greater speede If in each particular here spoken I haue not satisfied mine Auditory mine answere is the same Hora praecipitans me quoque praecipitem cogit haec evolvere The time now drawing to an end vrgeth me to
of Scripture or position of Gods word doth minister more consolation or comfort or on the other side more affright or terrifie then another there is still place for the working vpon the Conscience by the word which is quite taken away in the case of the sin against the holy Ghost Lastly if all or most of the speeches of the party affected concerning God and Christ and his Church be not blasphemous or if the offender could not wish them blasphemies it may be a fearefull and a damnable case but it is not fully this desperat and impardonable sinne But let no man trust in himselfe or in his owne strength of recouering to giue way willingly no not vnto the least sinne for Satan as is said is subtle and we are weake and foolish and God is not bound to attend vs but we him Therefore let our care be to please him our Faith and hope fixed in him through Christ our hearts depâ—â—â—â—â— on his â—râ—ce and holy ordinances our profession bee sincere and from he heart without guile our conuersation and liâ—â— honest anâ—â— pright our desire to be constant to the end and to grow daylie in Grace And the peace of God which passeth all vnderstanding shall preserue our hearts and mindes in Iesus Christ. Your owne in the Lord Iesus I. C. A briefe Synopsis of the whole The handling of the Text is performed in the Preparation by obseruing The Terme vsed The Number insinuated Matter which may be reduced to two heads viz. Doctrine twofold viz What this sinne is Negatiuely Generally Not each sin against Knowledge though presumptuously committed Conscience though presumptuously committed Not each sinne committed after Baptisme Not Finall Impaenitencie Not each sinne of Set Malice Particularly Not any one of those sixe commonly mentioned sinnes Impaenitencie Obstinacie ImpugnatioÌ„ of the truth Enuying the fraternall grace Praesumption Desperation Affirmatiuely in setting downe the Definition of it And thence Generally Nothing it to be a Sinne Not against the person of the Spirit But against the worke of the Spirit Particularly handling Terminus â—quo Truth Not of Law But of Gospell Knowne where is shewed that Some both know profes Some know but professe not Terminus ad queÌ„ and that in the effect Persecuting Generally shewing the obiect viz. Professors Truth Maiesty of God Particularly noting the 2 kids in Men of authority Men of learning blaspheming whose act is in attributing whose act is in robbing both of them performed in the simple vnderstanding the vnderstanding joyned with affection cause viz. malice which Excludeth all perturbed passioÌ„s produceth seperatioÌ„ from the communion of Saints siding with the Adversaries Motion shewing Genus viz. Apostasie Disse 〈…〉 Generall Simply Why to death confirmed By Scripture By Reason in Examining the Reasons alledged by some of the Schoole-men Propounding Orthodoxall From the Obiect opposed Gospell Spirit From the Nature Wittingly resisting Wilfully resisting Maâ—â—â—ously resisting Totally resisting From the punishment Deprivation of the Churches prayers Imprecation Obduration Impaenitencie â—se Examination herein shewing Difficultie of resolute Determination Grounds of vehement suspition viz. when man becommeth Prophane extreamely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envious Blasphemous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are not in this sinne For â—onsolâ—tion Aâ—â—â—â—â—ition and herein are Dâ—â—â—oâ—eâ—ed two kinds â—o stop censuring 〈◊〉 〈◊〉 declination performed by 5. acts Of man sinning Of God punishing Prescribed some Preservatiues to keepe men from Apostasie Iâ—â—iciâ—â—s Reader thou hast here represented to thy view a briefe Synopsis of the matter handled in this Discourse By perusing of which thou maist guesse whether it wil be worth thy labour to readit ouer For Time is precious and loth I am that through mee thou shouldest loose any of it Take in good part my well-intended labours Farewell THE SINNE VNTO DEATH 1 IOHN 5. 16. There is a sinne vnto death I say not that he should pray for it or as others read * that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shouldest pray for it NEBRIDIVS one of St Augustins friends as himselfe doth stile him a very learned man and an acute and accurate searcher-out of difficult questions could not endure any that hauing propounded an hard question required a short answere Iudging such a person vnworthie who did not vnderstand that of a weightie cause much and many things ought and must be spoken This iudgement of Nebridius is much commended by S. Augustine who albeit he excused Pope Boniface propounding to him difficult questions and requiring short answers in regard both the questionist and the respondent were Bishops and therefore troubled with waightie affaires yet he confesseth that Nebridius did justly reprehend the preposterous doing of the other Why Because both of them had time enough the one to discusse at large the other to heare at leasure And as it is much commended by S. Augustine So least there should be any that vppon the hearing of the Text judging whereto the discourse will tend would require an affected breuitie and concisenes I doe here professe to follow the practise of Nebridius Especially since both time and leasure sufficient is alloted for you to heare for me to speake Leasure in respect of the day Deus nobis haec otia fâ—cit God hauing sanctified it to the duties of holinesse Leasure in respect of the place Charitas nobis haec otia fâ—cit The charitie and zeale of our Auncestors hauing alloted the double stint of time to this place for the better discussing of harder questions Yet mis-take me not I will not forget the golden saying of Tertullian Compendium sermonis est gratissimum A short and compendious speech is wonderfull acceptable Nay I will and I know I may with more boldnes proceed without the Nauseons repetition of the Crâ—mbe in regard the most part of this Auditory if not all are well instructed a wise and vnderstanding people who through long custome haue their witts exercised to discerne both good and euill Now therefore in the name of the most High let vs proceede The Author of this Epistle questionlesse is S. Iohn This if all other reasons fayled the phrase and the sense would euince as befitting the Spirit of that Disciple which was aboue the rest beloued of Christ. I finde him dignified with foure Titles Euangelist Apostle Elder Diuine Euangelist in respect of his history of the Gospell Apostle for his office Elder for his age Diuine for the excellencie of matter which hee aboue the rest doth handle viz. the secret mysteries of the Gospell For the time he wrote this very late for Corinthus Ebion and other Heretiques against whom he wrote his Gospell and this Epistle both vpon the same occasion were much about the yeere 94. This is that that made him say There are many Antichrists alreadie in the world who were busie to extirpate and ouerthrow the diuinitie of Christ against whom as a Champion of the Lord he fighteth For the
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
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
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
it is irremissible The which was confirmed by Scripture and reason Reason drawne first From the Obiect it being a sinne against the Gospell and against the spirit Secondly From the nature of it In that it doth wittingly willingly maliciously totally oppugne and resist the meanes of pardon Thirdly From the punishment of it it being depriued of the Churches prayers and rewarded with Imprecation by men Hardnesse of heart by God and Impaenitency by it selfe The Vse of all was First For examination and tryall where were discouered certaine grounds of suspition causing a man iustly to be suspected for an Apostata Secondly For admonition and exhortation to take heede of it where also were described the degrees by which man relapseth into this sinne and also now lastly some Preseruatiues were prescribed to keepe men from Apostasie and Recidiuation In all which discourse might I bee so happie as to haue neither troubled your patience with things impertinent nor to haue praetermitted ought that was necessary Salomon in all his royaltie could not finde more contentment then I in mine endeuours But if I haue beene too prolixe impute it to the matter if too concise impute it to the time Howsoeuer let God be glorified that man may bee comforted Now vnto him that is able to keepe vs that we fall not and to present vs blamelesse before the presence of his glory with ioy that is to God onely wise our Sauiour bee glory and maiestie and dominion and power both now and for ever Amen τω θεω μονω δοξα a August epist. 23. b â—â—â—gil â—dâ—g 1. c Heb. 5. d Digna est â—â—â—â— ejus discipuli spâ—ritu quâ— prae aâ—â—â—s a 〈◊〉 dâ—â—â—â—â—us fuit Calv. e â—â—a â—â—â— Presbyt in 1 Ioh. 〈◊〉 f He liued about 68. yeeres after Christ dyed Anno 102. g The Compluâ—ense Edition putteth this downe in the â—â—tle of the Revolution h Vâ—â— Beda in â—pâ—â—â—t i Cap. 2. â— â—8 Ver. 16. k Vâ—â—iaâ—e quod est praeter Mortale quod est contralegem l Rom. 6. 23. m Deut. 27. 26. â— In aestimandis peccatis non afferamus sâ—ateras dolosâ—â— c. â— Nullum fere Sorbomci peccatum mortale agnoscunt nisi quibus tam crassa extat turpitudo vt manibus palpari queat Comment in 1. Ioh. 5. p Rhemistâ—s Testament in 1 Ioh. 5. q Aetas parentu pejor avis tulit nos nequiores moxdaturos progentem vitiosiorem Horaâ— Odur lib. 3. â—de 6. r Ca vnam sanctam Extrav de Majoritate et obedientia s Ca Per venerabileÌ„ Extrav Qui sunt filij legitimi t Haymo in epist. Dominica octavâ— post Pentocosteni â— Prov. 22. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13. 24. x See Dr Denisons Sermon vpon the sinne against the holy Ghost y Contradicentiâ— contraria est consequentia â— The French reades it somewhat more particular Il y a vn peché a â—â—rt â— Quandiu venia 〈…〉 us relinquitur mors prorsus imperi 〈…〉 eccupat Calvm b Ilias malorum 1 2 c Surdo verbert coedit d Perk. Case cons. lib. 1. cap. 2. §. 3. c Bellar. lib. 2. De Poenit. cap. 16. f Haec vera est sententia quatenus docet finalem Impoenitentiam esse aliquod peccatum in spiritum sanctum sed non lefendi potest si velit hoc esse proprium peccatum Lib. 2 de Poeni cap. 16 g Perer Iesuit in Comment on Dan. h Flos Theologiâ—e scholastica Vega lib. 16. de Iust. i See his picture in the Parision Edition of Peter Cevallier Anno 1615 k Aquin. 20. â— 14. Art â— l Ibid. Art 2. Impoenitentia Obstinatio Impugnatio agnitae veritatis Invidentia â—raserna gratiae Praesumptio Desperatio m Eximius verbi Divini concionator cum Privilegio In Praefat. n Stella in Lucam cap. 12. o Nihil istorum satis veritatem assequitur ibid. p Luke 12. 10. q Et tamen peccatum in filium potest ex malitia contingere ibid. r Haec sententia vera est sed non satisfacit quaestiom lib. 2. de Pamt cap. 16. s Multi ab huâ—usmodi peccatâ—s solent â—â—â—piscere Stell ibid. t Mat. 7. 1. u Fieri potest vt qui hodie non recte presumat aut desperet c. crasista corrigat Quodsi talis ad sinem vsque perseveret peccat ad mortem sed non est blasphemus in spiritum sanctuÌ„ Musc loc com * Circumstantia quaedam quae in omni peccato reperiri potest Bell. loco citato x Impâ—nitentia importar propositum non pâ—â—â—endi Aqum 22. Qâ— 14. Art 2. y Obstinatio est â—um hemo firmat propositum in hoâ— quod peccato inhareat Aquinabid â— Gen. 42. 2. a Esa. 3. 9. b Non est verisimile tot pâ—ccare in spiritum sanctum quot impoenitentes abeunt Stell ibid. c Psal. 77. 9. 10 Reasons proouing Desperation not to be this sin see in D Benefields 2. Sermon vpon Heb. 10. 27. As namely 1. It is not blasphemy 2. It bringeth not with it final Impaenitencie 3. It is not a wilfull demaâ—â— of Christ arising from an obstinate malice 4. It may befall the children of God whereas the sin against the holy Ghost â—s only in the Reprobate d Contraria sunt sub eodem genere posita e In Tractat. di Iubil f Cordub qu. 37 de In â—uâ—g g Bellar. libr. 1. dâ— Indulg cap. 18. All thus alledged by Dr Hall in his booke called the Peace of Rome Pag. â—56 What the sin against the holy Ghost is h Hoc peccatum dicitur in spiritum sanctum committi non quatenuâ— est sacra Triadis persona sed respectu propria ipsius in nobis energiâ— Annot. in 1 Ioh 5. i Athanasius in Symbolo Truth k Bez. Annot. â—n 1 Ioh. 5. l Non secundam sed primam tabulam directe respicere hoc peccatum c. m Bucan lec com 17. n Nec vniuersalem nec partuâ—larem sine ex ignorantia siue ex infirmataâ—e siue ex malitia câ—ntra legem sit commissa o In his common place of the Law hee speaketh not one word of the knowledge of a Mediator but handleth it meerely as an exposition of the law of nature giuen to Adam before â—he fall * See this hand led afterward p Iohn 18. 37. q Iohn 14. 16. r Quia ipse est materia argumentum totius Evangelij Zanch. de operi Dei lib. 4. â— s Aquin 22. q. 12. Art 2. 0. and afterwards hee distinguisueth of the meanes by which a man may Apostatize from God viz. either by casting oft his order as Monks Or by disobedieÌ„ce to the commandements as wilfull often ders t Bucan puts into his definition veritatis 〈…〉 angelicae renuntiatio Loc. com 17. Quibus duobus existentibus c Both which kinds being yet sayth he may a man bee ioyned to God by faith Sedsi a side retrocedat c. But if he cast off that then he is altogether an Apostata from God And Art 2.