Well then art thou Baptized art thou signed with the Idem de Cataclysmate c. 9. Kings Seale beginnest thou to feede at the Table of thy King * Idem Epla ad Arment et Paulin Noli esse Desertor become not a flincher Remember thy Couenant * Quia iam vouisti iam te astrinxisti the vowe hath bound thee wretched art thou if thou break thy vowe to God The Heathen neuer forsake their Gods but feare reuerence and mainly defend them lest by changing their rights they should be taxed with error Illi perseuerant in falso tiâ— non perseuâ—ras in vero Shall they persist in falshood and * Chrysost homil de Ierâ—m Prophet wilt not thou abide in the truth Socrates though a Pagan hauing denied sacrifice to Apollo which was death among the Athenians being aduised by Plato to saue his life by flight said * Bonauent in Luminar Ecclesiae Serm. 5. Absit vt veritatem negem quam asserui farre be it from me to denie that truth which before I professed and therefore Plato hauing pondered with himselfe the basenesse of his Counsaile was ashamed thereof and absented himselfe from his death Who but a mad man would cast away the Anchor of his ship in a tempest who but a desperate wretch would reiect his pardon being before condemned to death or will any pitty him who knowing himselfe vnrecouerably sicke yet would cast off that Physitian who with his owne life hauing purchased a soueraigne Alexetery proffereth him certaine recouery freely if he will vse it and trust vnto him whereas otherwise except he beleeue he must dye because he despiseth the sole meanes of his preseruation Saint * Homil. 25. in oper Imperf in Math. Chrysostome expresseth the state of such persons in a familiar similitude As the house saith he that hath a firme foundation suffereth no great ruine if part of the wall or roofe do fall because it may be repaired againe but if the foundation fall then the ruine is great because the whole tumbleth down So if a Christian commit fornication adultery or manslaughter his fall is not great and vnrecouerable because hee may rise againe by repentance as Dauid did But if the foundation of his faith faile that he turne Pagan and become vnbeleeuer then his ruine is great and vnrecouerable for the whole perisheth And such sinne more heinously then those who neuer knew him or beleeued in him and Christ is more offended at them Truly spake the * Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocles There can be no greater sore then a false friend whom a man can neither fugere neque fugare shunne nor banish So Christ complaineth that if an enemie had dishonourea him he Bern. Psalm 55. could haue bare it but his companion and familiar friend to betray him made it execrable He was grieued at the Infidels vnder the Law of Nature but more at the Iewes vnder the Law of Moses because his loue was greater vnto them But most against Iudas vnder the Law of Grace for betraying him it appeareth by the diuersity of their punishments The first he drowned which was an easie death The second Gen. 7. Num. 15. he stoned which was a more greeuous death But Iudas the Traytor hung himselfe which was a most shamefull death and accursed and the rather because hee Math. 27. was of the number of those to whom he had said yee are my Ioh. 15. friends We doe worthily detest Cains iniquity Lamech his cruelty Chams subsannation Ismaelsferity Esaw his pertinacie Absalon his malice the peruersity of Ioseph his brethren But all these are nothing to that incomparable villany of Iudas in betraying his Lord and Master whom he beleeued to be the sonne of the euer-liuing God and the Sauiour of mankind this impiety was aboue all other of an Apostle who should haue bin one of the 12. Iudges sitting in glory to iudge the 12. Tribes of Israell to become a Traytor against him who called him to this high dignity and therefore because of his monstrous ingratitude the diuell entred into his heart and carried him headlong to the acting of his Treason and from thence despairing of pardon to hang himselfe where he brast asunder and his bowels gushed out Surely Iudas committed that Sinne against the Holy Ghost for so great was his malice against Christ that if it had beene possible he would haue had not his flesh onely but his soule and Diuinity also to be destroyed hee betrayed him to death whom he beleeued to be the Lord of life yet such was his most indurate malice that nothing could withhold him from his purpose though Christ vsed many meanes and admonitions vnto him Loue in washing his feete Ioh. 13. Feare when he said woe vnto him by whom the Sonne Luc. 22. of man is betrayed Sorrow when he foretold his betraying Ioh. 13. Math. 26. Shame when he said vnto Iudas Thou hast said Yea so great that he seemed after a sort to doe wrong vnto his Iustice in vsing so great mercy toward him yet hee would not be saued and because he would not he was damned yea if a man may so speake against Christs will Their Sinne who hauing once giuen their names vnto Christ entertained the truth of his Gospell and resolued their consciences thereof yet shall after fall away from the same is like vnto that which Iudas the Traytor committed for such Crucifie to themselues againe the Sonne of God and make a mocke of him and are said to despite the Spirit of Grace which is the true sinne against the Holy Ghost By faith we are made the sonnes of God which faith is wrought in our hearts by the Holy Ghost and is called in this respect the Spirit of Adoption whereby we crie Abba Father bearing Rom. 8. witnesse with our Spirit that we are the Children of God by this Spirit wee are sealed vnto the day of Redemption Ephes 4. Some Translations haue it in the day of Redemption the Fathers expound it in the day of Baptisme and the reading and exposition is good for the Holy Ghost sealeth vs in Baptisme by faith and maketh vs to be de Regio grego nor suffereth Théophylact vs to stand among the guilty and damned and hath seperated vs to Redemption Noli ergo Signaculum illud dissoluere If thou fall away from thy faith thou doest despite the Holy Ghost who did worke this in thee thou haddest receiued a Benefit and reiectest it after thou despisest the giuer he made thee the Sonne of God thou wilt be the Seruant of the Diuell he came to saue thy Soule and thou doest thrust him out of dores and seeke to bring him to confusion thou doest herein resist plainely and persecute the Holy Ghost and like Iudas art a Traytor vnto him The Second Circumstance IT sufficeth not a Christian to haue Faith to Beleeue but hee must haue Vnderstanding and Knowledge ioyned to his
Math. 12. where with hee was possessed was by the Phurises enuiously accused to haue cast it out by the power of Belzebub the Prince of the Deuils Whereupon our Sauiour hauing conuicted them sheweth their dangerous estate and dreadfull Sinne which hee termeth Sinne against the Holy Ghost which consisted herein that they Blasphemed the Holy Ghost and Blaspemy importeth the intended derogation of ones good Name St. Mathew giueth some light hereunto and saith it is to speake against the Holy Ghost And St. Marke specifieth it for they said Hee hath an vncleane Spirit So that they did attribute to the Deuill those Actions Mark 3. which they knewe to bee proper vnto God as the Eiection of Deuils Neither did they this Ignorantly for Intelligentes Christum principem daemoniorum esse dicebant though they knew him to bee the Sonne of GOD yet they termed him Ierom. Belzebub and our Sauiour said They knew him whence hee was Yea graunt they had beene deceiued by the vayle Joh. 7. of his Flesh yet could they not haue beene Ignorant that the casting out of Deuils was the proper worke of God But they did it of Malice for though they knew him to bee the Heyre yet they conspired to slay him And thus they termed him a Samaritane notwithstanding they heard him Math. 22. Dispute of the Resurrection and the Iudgement to come Ioh. 8. both which the Samaritans deny So that they did euen against their knowledge and conscience impugne the grace of God and kingdome of Christ who came to the end hee might dissolue the workes of the Deuill and they beheld his effectuall performance thereof in many his Miracles all tending to the Glory of God to the good of Man and to the downfall of Sathan the Spirit also testifying to their Spirit that it was the power of God all which notwithstanding they blasphemed CHRIST Out of the premises I deduce this Definition of Sinne against the Holy Ghost Sinne against the Holy Ghost is a to all Apostacy from Christ and his Gospell A reiecting resisting suppressing blaspheming and persecuting in thought in word in Act causlesly wilfully malitiously of the true Christian Religion the which religion the party before embraced and professed and in which Christ hee verily beleeued and did farther know by plaine and infallible Euidence the same Christ and his Religion to be the whole true and sole meanes of Saluation The which Sinne is termed by our Sauiour Blasphemie against the Holy Ghost whether by the Holy Ghost as by an essentiall Name hee would designe vnto vs the whole Antoxin part 2. tit 8. Cap. 8. Trinity euery person whereof is a Spirit and is Holy and hee who offendeth one offendeth euery one or else which I take to bee more proper the Third person in the Trinity by his personall Name one of whose Attributes is to enlighten Ioh. 16. Ioh. 1. Epist 5. with the Truth and to testifie to the Truth So that I conclude this point That as no man can say that Iesus is the Lord but onely by the Holy Ghost So no 1. Cor. 12. man speaking by the Holy Ghost can say that Iesus is execrable But such a one resisteth the Holy Ghost and speaketh Rom. 8. a word against him because the Spirit testifieth to his Spirit that Iesus is the Lord and such make the Holy Ghost a Lyar which is Blasphemie in the highest degree 1. Ioh. 5. The Sequel or effect of this Sinne viz. Destitution of remedy In these wordes There remaineth no more Sacrifice for Sinne. THe whole Gospell is a Song either of Ioy and Melody or of Sorrow and Lamentation deliuering either the glad tydings of Saluation to inuite vs to seeke after it or the heauy Doome of euerlasting Damnation to deterre and affright vs from Sinne and Impiety In these wordes those who haue receiued the true Faith of Christ and know likewise Saluation to consist therein and yet wilfully renounce it and maliciously persecute it are presented with their fearefull estate which is to be destitute and depriued of that Benefit which Christ imparted to all constant Beleeuers viz. to bee a sacrifice for their sinnes Wee know that Sacrifices in the olde Law were ordained one for to bee a Propitiatory sacrifice for the sinnes of the people to pacifie the wrath of God against those sinnes and to wash them cleane from their Iniquity The other consisted in a kinde of Latreia or forme of Seruice done vnto God not that they in themselues were effectuall to reconcile man vnto Gods grace and fauour and to blot out his Sinne but that they might typically resemble that true Sacrifice which was after fully offered by Christ on the Altar of the Crosse In which one Oblation and most perfect Sacrifice wee haue perfectly whatsoeuer the law of Nature or Moses did either figure or vnperfectly represent For by this our Sinnes are blotted out for hee was deliuered for our Sinnes By this wee receiue that grace whereby Rom. 8. we are saued For Christ being consecrate was made the Author of Eternall Saluation for all that did obey him Heb. 5. By this wee obtaine the perfection of glory for by the Blood of Iesus wee may bee bolde to enter into the holy place Heb. 10. Oh saith a deuout man God hath giuen vs a liuely pure Gers Sup. Magnisicat Sacrifice full of goodnes full of those effects for which the Legall Sacrifice was wont to bee offered vp wilt thou haue thy sinnes blotted out Behold the Lambe of God which taketh Ioh. 1. away the Sinnes of the world wilt thou giue thankes vnto God Christ gaue it vnto his Father wilt thou auoyd euill Hee healeth thee and setteth thee free for he tooke our Infirmities on himselfe wilt thou obtaine a speedy Esay 53. good at his hand Aske the Theefe and hee will tell thee What Christ promised and confirmed vnto him in his Euening Sacrifice Verily I say vnto thee this day shalt thou bee Luc. 23. with me in Paradice In the Leuiticall Law hee was resembled by a Galfe a Ramme a Goate a Lambe which were to bee offered But neither the blood of Bulls and Goates nor the ashes of an Heyfer nor the Flesh of Lambes and Goates could pacific the Heb. 9. wrath of GOD against Sinne for hee tooke no pleasure therein But the Blood of Christ which through the eternall Spirit offered himselfe without fault to God to purge our Consciences from dead workes and hath obtained Eternall redemption for vs. A Lambe hee was called because of his Innocence a Ramme because of his power a Goate because of his likenes * Appearing in the similitude of sinfull Flesh to Sinne a Calfe because of the vertue of his Crosse Glos ord in 1. Cap. Leuit. Yea all these signified the Flesh of Christ which was a most perfect Sacrifice and that in foure respects First because the Flesh of mans
the simple may finde what to learne and the learned what to admire as Inâ—omprehensible Wherein if by Gods assistance I doe happily finde ought whereof before I was ignorant I doe willingly impart the same vnto others Apertae MusaruÌ„ Ianuae The vnstable dissolutenesse of sundry deboshed Varlets in this decrepit Age of the world wherein wee liue who halting betweene two opinions spare not to belch forth blasphemies against the Truth whereof they are assured hath mooued mee to search into that fearefull Sinne of Apostacy that those who repute it a small matter to depart from the Truth of the Gospell to the Tents of Antechrist may consider the danger and retire before they fall into that Sinne against the Holy Ghost which is Irrecouerable Againe the tender Consciences of other who captiuated with a conceit of this Sinne haue beene swallowed vp in Despaire How necessary the Subject is I referre to thy Iudgement In the meane time I feare that least as Painters who limbe a satre creature in vgly forme deserue iust rebuke So I should drawe on my selfe deserued reproach by cloathing so wrothy a matter in a rude and vnpolished stile Tet this may not with-hold mee for I binde no man from more curious performance hereof whom my harsh phrase offendeth But this I craue If any suppose that I haue set abroath herein any thing different from the Truth let him not presently condemnt me as a presumptuous publisher of Nouelties or a broacher of falshood vntill he hath first consulted with the Authors herein alledged Howsoeuer if I haue not attained my purpose herein yet I reioyce in seeking laboriously though the length and difficulty of the way cause me to faile This I am sure I may truely say I haue done my vtmost I haue sought if not sound I haue called if not receaued an answer Take it gentle Reader as it is if it answer my desire it cannot displease thee Howeuer I publish it to Gods glory and thy good Thine in Christ Iesvs John Meredyth The Sinne OF BLASPHEMIE against the Holy Ghost Scholastically examined the reasons of the absolute Irremissibility thereof displayed An admonition to all Reuolting Apostataes annexed HEB. CAP. 3. VER 26. For if wee Sinne wilfully after wee haue receiued the knowledge of the Truth there remaineth no more Sacrifice for Sinne. THis Scripture is one of those places whence certaine of the * Epipha lib. z. cont haer tom 1. haeres 59. Auntient tooke occasion to improue the authority of this Epistle Hence was it that Nouatus the Catharist laboured to maintaine that mercilesse position * Cyprian Epist lib. 3. Epist 23. That whosoeuer had once after Baptisme fallen into persecution though afterward he praesented himselfe before the throne of Gods grace with fountaines of teares yet had hee the Gates of his mercy shut vp against him for euer Hence is that which Mr. * Institut lib. 3. Cap. 3.21 Caluin obserued that Quidam boni viri hanc supposititiam Epistolam crediderunt That certaine worthy men speaking of some of his owne time being offended at the roughnes austerity of this Doctrine admitted not this Epistle as Authenticall when as notwithstanding the profound Mysteries and impregnable arguments therein contained doe maintain * Theophilact in expos vers 3 Cap. 1. ad Hebr. Nullius alterius esse posse nisi Pauli that it can be fathered vpon none other but St. Paul in whom Christ himselfe spake Wherefore that all occasion of doubt and obscurity may be remoued which partly crept vp by Abuse partly for want and neglect of that due respect which ought to haue beene had vnto that dependency which these wordes haue on the prÄ™cedent without which they cannot be read vnto any true sence in themselues I will display the scope and drift of the Author in this Epistle Whose generall intention is to set forth and declare vnto vs the Dignity and Excellency of our Sauiour Christ the Sufficiency of the Gospell and the Insufficiency of the Law And to this end he diuideth his Epistle into foure parts In the first hee sheweth the Excellency of our Sauiour by comparing him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prÄ™heminence and superiority First with the Prophets Secondly with the Angels Thirdly with Mosâ—s Fourthly by way of Allusion vnto the Leuiticall Priesthood and this in the first seauen Chapters of this Epistle Secondly by way of recapitulation of certaine pointes premised in the former Chapters he doth more at large expresse the Insufficiency of the Lawe and that by comparing it First with the New Testament Secondly by the figure of the Tabernacle Thirdly by the conditions of the Legall Sacrifice and this from the beginning of the Eight Chapter vnto the nineteenth Verse of the tenth Chapter Thirdly out of the former Doctrine he draweth certaine morall precepts which extend vnto the 18.th Verse of the last Chapter Wherein first he exhorteth them to imbrace the Gospell and to make his Doctrine more effectuall and persuasiue hee declareth the vtility redounding to those who persist therein the 23. Verse of this Chapter Secondly hee propoundeth the dangerous and dreadfull fall of those who after they haue once beleeued it and knowne it to be the Truth become notwithstanding of their owne accord backsliding Apostates and malicious Aduersaries thereunto and this in my Text. Wherein I note the aggrauation of this Sinne of Apostacy by three Circumstances First because it proceedeth from a firme resolution and malitious will and purpose to Sinne in this kinde In this word Wilfully Secondly because it is against the Euangelicall Truth before beleeued and knowne In these wordes After wee haue receiued the knowledge of the Truth Thirdly because of the Inexpiability of it In the last wordes There remaineth no more Sacrifice for Sinne. There is no one place in the whole body of the Holy Scripture which doth so euidently explaine that dreadfull Math. 12. Mark 3. Luk. 12. Sinne spoken of by our Sauiour in the Gospell that Sinne I meane against the Holy Ghost with the circumstances and sequell thereof as this briefe Text if it were throughly examined and exactly discussed I am I confesse in euery respect vnworthy to vndertake a matter so holy so indifficult so Diuine so farre aboue the reach of my capacity who am euery way vnmeete to be named with those who haue laboured before mee to vnmaske the face of this obscurity But I doe humbly beseech the true Lord and Master of vs all that hee would vouchsafe to instruct mee herein either by the Sacred Scriptures or by the writings of the holy Learned and by the Assistance of his holy Spirit that I may so propound so affirme that in my assertions I may alway cleaue vnto the Truth So that what proceedeth from mee may principally be acceptable in his sight and consequently accepted by the faithfull To enter therefore into the handling of this obscure question I obserue these pointes First
they reuile the Spirit of Grace Verse codem And at length as open Enemies to Christ and his Truth they manifest it in Action Treading the Sonne of God vnder Ibid their feete saith the Apostle And although the Sinne against the Holy Ghost bee the Speaking of a word against him yet it causeth no doubt in this point For a man may speake diuersly * Caictan in CoÌ„ ad 2â— 2 Aquin. quest 13. Art 1. saith one Optatiue in heart Enunciatiue vocally Imperatiue wilfully compelling other to the like This appeared in Iultan the Apostata Hee * Socrat. lâ—br 3. Eccl. hist cap. 1. secretly detested CHRIST and imitated the Religion of Libanius the Sophist and Maximus the Philosopher his Masters at Nicomedia Secondly hee vsually termed Christ in contempt Galilaean bellowing forth euen at his Death also this Blasphemy * Theodo lib. 3. Eccl. hist cap. 25 Vicifti Galilaee thou hast vanquished mee Galilaean And lastly being enraged by the Christians of Antiochiae at the * Russin libr. 1. Eccles hist cap. 35.36 fetching home from Daphne the Corpes of Babilas the Martyr whose propinquity silenced their Oracle for that they sang with Ioy and exultation Let all bee confounded that worship carued Images He resolued to imitate the cruelty of Diocletian against the Christians commaunding Salustius his President in the meane time to torture those who did sing at that time And among other they afflicted * Socrat. vbi suâ—ra cap. 16. 17. Theodorus a young man with paines most cruell and of long continuance This is the condition of the persidious Apostata for as when the life of the Body is taken away all the Members are depriued of their due disposition So when the life of the Soule which is Faith as the Apostle saith is extinguished there appeareth a disorder in all the powers and faculties of Rom. 1. the same and the Members of the Body In the Heart which conceiueth hate against God In the mouth which blasphemeth him In the Motiue Instruments which persecute him So that the wordes of Salomon are verified of him Prouerb 6. Virnequam or Apostata as the vulgar translation soundeth it ambulat peruerso ore c. The wicked Apostate walketh with a froward mouth He maketh a signe with his eyes hâ—e signifieth with his fingers leude thinges are in his heart hee imagineth Euill at all times and raiseth vp Contentions and his Iudgement is annexed Therefore shall his destruction come sodainly without recouery To deny him were with the Greekes to repute him foolishnes and argueth damnable pride To renounce him whose seruice would yeeld thee a Kingdome aeternall were monstrous Ingratitude But if farther thou doest calumniate and reuile him Opprobriously and falsely either by vniust Detraction or imputation or labour to ruinate his Kingdome by persecution thou art a Blasphemer and Sinnest against the Holy Ghost The Subiect of this Sinne The Will Wilfully MAN being created by GOD * Benanent Brâ—uiloâ— pt 3. Cap. 1. Vt ageret opera sua a Deo secundum Deum propter Deum to performe his actions by the power of Gods might according to the Direction of his wisedome and to the aduancement of his Glory had for the full and perfect execution hereof his Soule endowed with three principall faculties termed by the School-men Actuum humanorum principia Aquin. 12. â— quâ—sâ— 78. art 1. Compend Thâ—olâ—â— lâ—b 2. Cap. 49. The first is Voluntas the Will by Albertus termed Imperuâ—ix potentia the commaunding power The Second Intellectus the vnderstanding termed Consultrix potentia the aduising or directing power The Third Appeâ—itus sensitiuus the Appetite Sensitiue termed Affectiua potentia the desiring power The Will was giuen as a powerfull Potentate to conforme the whole Man to the will of his Maker But forasmuch as this could not bee effected vnlesse the will of God were first made knowne vnto her therefore the Vnderstanding was giuen to enlighten with the manifest knowledge of the first Truth and the Vertue appetitiue which could not bee satisfied but with the perfect loue of the chiefe Good But through Adams Sinne the powers of the Soule were so peruerted and crazed Euen as an Instrument of Musick which when it is crackt and out of Tune in steed of sweete Melody annoyeth the Eare with harsh sound Hence commeth it to passe that the Will before so potent in her command and absolute in Dominion ouer Spirituall and Carnall concupiscence findeth in her kingdome so many Contradictions Rebellions Conflictations Contrarieties and Oppositions Briefely herselfe to bee infected with Malice prone vnto euill ouer-ruled by Sensuality and therby drawne vnto Carnall desires The Vnderstanding which was so prudent an informing Counsailour vnto the will is so blinded with Ignorance that it cannot discerne the Truth but is quickly deceiued and prone vnto Error And the Appetite Sensitiue before a prouident and faithfull Subiect is now infected with Infirmity and concupiscence rebellious against reason and inclining vnto all manner of euill kindling in vs an vncessant desire to Sinne. All whatsoeuer Sinnes proceed from a corruption in one of these principall faculties Sometime by default of the Vertue Appetitiue when we fall into Sinnes through Infirmity and notwithstanding all our resistance wee cannot fully auoyde them but with Humiliation wee acknowledge them and accuse our selues for the Commission Sometime by default of vnderstanding when we incurre sinnes through error and commit euill because we thinke it to be good being deceiued by the vayle of a false opinion which causeth in vs deniall of those sinnes Sometime by default of the will when we commit sinnes of meere iniquity knowing them being able to resist them and yet of purpose committing them with contumacie in the commission contempt of God in the transgression and impudence in the factitation of them Such are said to be sinnes of malice In which sence the word wilfully is vsed in my Text and so much the Greeke Aduerbe soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarily wittingly and of set purpose without any compulsion And in this sence Aquine expoundeth the Latine word voluntary in my Text for the deliberate malice of the will distinguishing it from volens which signifieth a seduction through passion without obstinacie For a man may sinne in blasphemy against God by feare compulsion and constraint drawne vnto it by the infirmity of the flesh which declineth the horrour of torments as did St. * Tom. 1. concil conc Synuessae Peter and Marcellinus Bishop of Rome and many other in the Primitiue Church who notwithstanding did after repent and became glorious Martyrs of whom saith that glorious Martyr * Cyprian Ser. de Lapsis Bishop of Carthage Non animus sed corpus in dolore defecit the flesh fainted but their heart did not vtterly faile vnder those tortures Or thus may a man sinne of ignorance as many of the Iewes did when they passed by Christ and nodded
their Math. 27. heads at him in derision as he did hang on the Crosse and as St. Paul did who persecuted Christ ignorantly and through 1. Tim. 1. vnbeliefe Or thus may a man sinne of malice and wilfully of meere hate against Christ with a full purpose to sinne in this kinde without any outward cause mouing thereunto but ex industria as the Schoolemen speake with earnest desire to performe it and without all coaction for seeing that whatsoeuer is voluntary is caused either * Bonauent part 3. Breuil cap. 11. per violentiam or ignorantiam by violence or ignorance The first for want of power the second by defect of knowledge when the will is so corrupt that though it could resist and likewise did know the sinne being not drawne vnto it by any passion or infirmity in the appetite sensiâ—iue or error in reason or the vnderstanding but performe it Elicite a se immediatly from it selfe Ibi inest plenâ—ssima ratio peccati saith * Scotus super 2. Sent. dist 43. one It is the extremity of sinne this is peccare ex certa malitia say the Schoole-men To sinne of set malice To the farther vnderstanding whereof know that malice in the will hath it's degrees The first kinde is simple malice a taynt of originall corruption Bonauent super 2. Sent. dist 43. from which no man is wholy quit Sometime is ioyned hereunto an actuall peruersity of the will and this is termed certa malitia set malice A man may sinne of set malice two wayes * Aquin. secunda secundae q. 13. art First by the inclination of a vitious habite and this is a generall condition of sinne Secondly when a man runneth on to sinne sub ratione peccati saith * Jac. Almayn moral cap. 27. Aquine because it is sinne and that quia offensiuum Dei saith another because it offendeth God And this is the highest height of iniquity which if it be ioyned to Apostacie from Christ the sinner doth * Aug. praefat in Epist ad Rom. Pro. 2. sciens peccatum in Spiritum Sanctum committere wittingly commit that sinne against the Holy Ghost and such doe laetaeri cum malefecerint reioyce and take pleasure in doing it so that malice is in the spirit of such * Bonauent vbi supra Math. 12. secundum se subiectiuely which our Sauiour termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemie of the Spirit which words an ancient Diuine expounding saith it is Affectus desiderium vituperationis diuinae a strong Rich. de Sancts ' vict tract de Spi. blasp desire to diffame God And * Bucan another expoundeth it more familiarly Blasphemia spiritus in spiritum Actiuely and passiuely the blasphemy of the spirit of man against the Spirit of God and * Caietane accordeth Maligna machinatio aduersus Deum a malicious intention against God Ientac 8 q. 1. So that the malice of the will is the formall distinguishing it from all other sinnes A dreadfull case when a man is growne to that height of malice that he should take pleasure in disgracing God and this is true blasphemy I beleeue the iudgement of Richardus Quid est blasphemia nisi vituperatio diuina Blasphemy is nought else but Vbi supra a disprasing of God the word soundeth the same It may seeme strange and happily incredible to some that any should be so peruerse but let those who are so conceited heare what Christ speaketh of such persons New haue Ioh. 15. they hated me and my father Hence it came to passe that the blasphemous Pharisies who were such persons would haue falsly fastned on Christ this dishonour that hee had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vncleane Mar. 3. spirit I am of this opinion that no sinne be it neuer so haynous is that sinne against the Holy Ghost vnleast it proceede from the malice of the will as aforesaid And againe I suppose that in whomsoeuer this malice of the will doth remaine in him also is that euill and vnfaithfull Heb. 3. heart to depart away from the liuing God And therfore though one should baptize an Image adore the deuill scorne the blessed Sacrament turne Turke or commit other most horrible sinnes either for gaine or because he would know some secret from the diuel or through madnes or feare so that it be not done of wilfull malice against God it maketh not guilty of this sinne though otherwise it make him an haynous sinner So that wee may vsurpe the words of * Lib. 1. retract cap. 15. Augustine for a conclusion of this point That now the will is principall if not totall Actorheerein Vsque adeo peccatum est vt sinon esset voluntarium non esset peccatum It is so farre forth a sinne against the Holy Ghost that were it not maliciously wilfull it were not a sinne of this kinde for this malice directly impugneth the most appropriate effect of the Holy Ghost which is the loue of God which is shed abroad in our hearts by the Holy Ghost without which loue no man can Rom. 5. 1. Cor. 12. Tract 74. super Joh. say that Iesus is the Lord Nemo fic dicit nisi qui diligit saith Augustine The Obiect of this Sinne the Euangelicall Truth THE holy Scriptures doe often vnder the name of truth expresse vnto vs Christ for he is * Aquin. 2. 2. quaest 1. art 1. veritas prima say the Schoolemen the first Truth and the obiect of our faith in as much as he is the word of his Father as he hath testified of himselfe and his Testimony is true I am the Truth and Ioh. 14. thus is he that Truth that maketh vs all true for he teacheth vs all Truth He is the most finall and formall obiect of our knowledge leading vs vnto knowledge neither can any Truth be possibly knowne but by the insplendencie of this eternall Truth whom the Spirit testifieth to be the Truth The Truth for that we haue all the promises of truth performed and exhibited in him In his body a Communion in his Blood the expiation of all our sins in his Soule the price of our Redemption in his Spirit August apud Albert. Ratisp Sup. 6. cap. Ioh. viuification and a perfect restauration of our spirituall life which was once lost in his Deity and Godhead the full perfection and complement of all grace But for as much as this Truth is made manifest vnto vs in the old and new Testaments Therefore the Scriptures are termed that Truth because Christ is reuealed vnto vs in them and so our Sauiour stileth them in his prayer to his Father Sermotuus veritas Ioh. 17. est thy word is thy Truth And St. Paul distinctly termeth them that Truth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Tit. 1. Godlinesse consisting in vnderstanding the Law and the Prophets and beleeuing the Gospell for they expresse vnto vs that Truth whereby we must
of Men incomparably Learned and Iudicious in their time vnto whom wee ascribe due reuerence and glorifie God for his Graces bestowed on them to the Illumination of his Church But forasmuch as these forenamed worthyes neuer desired that their Authority Antiquity or Learning should praeiudice verity as it appeareth by their owne Confessions for that were to stop vp the way which leadeth to finde the Truth I am bolde therefore to trauaile after them in the Inquisition of this Mysterie and assuming by the way what they had found and discouered before I will annex ther eunto what I shall Iudge to the farther Illustration of the Obscurity so farre as God hath enabled mee submitting the whole to the Censure of the Church A Sinne may be said to bee Irremissible for one or all of these respects following Either Absolutely in its owne Nature Or in respect of the Actiue Power of the forgiuer Or in respect of the Preparitine disposition of the offender In respect of the Sinne it selfe it hath this common vnto it with all other Sinnes that it meriteth Eternall Death but it hath this proper vnto it selfe that it is Irremediably mortall perpetually punished and Necessarily Irremissible and therefore it is termed by St. Iohn Peccatum ad mortem Inclusiue 1 Ioh. 5. Caiet vbi Sup. for which hee would not haue vs to pray For as in Bodily death there are three thinges First losse of Life Secondly corruption of Disposition of the Body to receiue Life Thirdly Impossibility of reperation by Nature So in this Sinne there are three Circumstances which make the Offender vnrecouerable First losse of the Soules life by Apostacy For euery Branch that abideth not in Christ withereth and is cast into Ioh. 15. the Fire Secondly a generall De-ordination or deprauation of the powers and faculties of the Soule by malice and hatred against God which rebuketh the holy Spirit of Discipline Sap. 1. when it commeth that Grace cannot enter into their wicked heart For as Augustine saith Aduer sus gratiam qua reconciliatus Lib. 1. de Ser. Dom. in Monte. est Deo inuidioe facibus agitatur they rage with Enuy against that Grace whereby they should bee reconciled vnto God Thirdly an Impossibility of restitution by Repentance For their Heart is waxed fat and their Eares are dull of Esay 6. hearing and with their Eyes they winke least they should see with their Eyes and heart with their Eares or should vnderstand with their Heart and should returne that God might heale them So that they had rather se nunquamsaluari quam Christum Ansel Sup. 9. Cap. Math. recipere bee eternally damned then receiue CHRIST So that the Sinne is Impugnatiuum Medici Remedij Impugneth Compend Theol. lib. 3. Cap. 29. the Physitian and his Medicine Christ and his Sacrifice Secondly a Sinne may bee said to be Irremissible in respect of the power of the forgiuer There is no Sinne so great and deadly which God cannot forgiue in respect of his power which is Absolute but this Sinne hee cannot forgiue in respect of his power which is Ordinate because Deus nihil potest contrase God can doe nothing against himselfe Ansâ—lm Proso log cap. 7. 2. Tim. 2. or his Truth For the Apostle saith Hee cannot deny himselfe vpon which wordes Anselme alledgeth Dionisias thus fitly reasoning to my purpose Suimet negatio casus veritatis est veritas autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est veritatis casus non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dionis Areopag The denyall of himselfe is the fall of the Truth but the Truth is Existent or being and the fall of the Truth is Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Being If therefore the Truth be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Existent and the denyall of the Truth Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Existent the fall of Existent is to fall from Beeing for God cannot fall and not be Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Existent And therfore he cannot forgiue this Sinne without the Annihilation of himselfe and his Kingdome And therefore Zanchius note is obseruable saying This Sup. 1. mandat Sinne doth Ingulum Dei petere intend the Ruine and destruction of God And because there is no other Saluation then by the Death of Christ therefore also is this sinne Irremissible Because Christ Death in the opinion of a worthy Diuine Raymund Seband in viola animae Dia'og 6 Cap. 61. which was consummated with such wicked handes cannot blot out that Sinne by which it is wrought His reason is annexed Cum ipsa circa hunc plus â—peratur malâ— quam mors eius operetur Bonum Seeing the slaying of Christ was farre more heynous then the sauing of Man by Christ his Death was precious for Christ his Death respecteth vs onely who are nothing but their sinne tendeth vnto him who is Infinite in Goodnes and Maiesty And this opinion with the Reason of St. Anselme Quoniam peccatum quod contra personam illius fit Incomparabiliter Lib. 2. Cur Deus homo cap. 14. superat omnia alia que extra personam illius cogitari possunt Because that Sin which is committed against Christ his person doth incomparably exceede all those which may be conceited without his person Thirdly a Sinne may be irremissible in respect of the praeparatiue Disposition of the offender It is a true Saying of Augustine Qui creauit te sine te non iustificabit te sine De verb. Domini te Hee that made thee without thy helpe will not iustifie thee without thy consent for vnleast thou turne to God by Repentance God will not turne to thee by forgiuenesse for before Repentance man is not Susceptible of Gods Grace by which Remission of Sinnes is wrought But so foule is this Sinne as Augustine saith vt deprecandi humilitatem Lib. 1. de Ser. dominim Monte subire non possit That the Offender cannot humble himselfe to craue pardon but they rather lift vp their Horne against the Lord and his Annointed and they haue propositum non paenitendi a resolute purpose neuer to repent Otherwise Bona. in 2. Sent. dist 43. could they repent it were possible which they cannot doe Quod scilicet aeterna caecitate c. Because they are Caluin Instit lib. 3. cap. 3. strucken with vnrecouerable blindnes for their Ingratitude and at their best they proue but like Iudas Quem non paenitentia Dâ— poenit dist 3. cap. Sceleratior ex Leone duxit ad Dominum sed Desperatio traxit ad Laqueum whom repentance drew not backe to the Lord but Despaire to the Halter who sorrowed not propter amorem Dei for the loue he bare to God whom hee betrayed but propter enormitatem rei for the haynous treason he committed and Ibi nulla Reniissio vbi nulla possit esse poenitentia Gorrhan Pet. Mart. lib. 3. loc there can be no pardon where there