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
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
the distinct Species or kinde of Sinne heere mentianed In the first word Sinne. Secondly the Subâ—â—ct of this Sinne the Will wilfully Thirdly the Obiect against which it is committed the Truth Fourthly the Circumstances wherewith it must bee inuested Beleeued and knowen in these wordes After wee haue receiued the knowledge of the Truth Lastly the Sequell or Effect of it Destitution of remedy In these wordes There remaineth no more Sacrifice for Sinne. The distinct Species or kinde of this Sinne If wee Sinne. THE terme Sinne is vsed in the Scriptures and by Diuines in two Senses Sometime Generally and so it expresseth All or any Sinne of what kinde soeuer wherewith God is offended as by our Sauiour it is vsed Whosoeuer committeth Sinne is the Seruant of Sinne. Ioh. 8. Somtime particularly and for Distinction and so it designeth Some one Sinne In which sence also it is vsed by CHRIST to specifie to the Pharises their wilfull Incredulity If I had not come and spoken vnto them they should not Ioh. 35. haue had Sinne by which saying he would haue vs vnderstand saith the Father * August ibid. Non omne peccatum not euery Sinne vnder a generall terme but Magnum quoddam peccatum one certaine great Sinne which was Quia non crediderunt in eum their non credulity Seing CHRIST came to this end that they should beleeue in him And in this sence the word Sinne is heere vsed viz. to denote a particular Sinne namely A totall Desertion of the Faith of Christ before receiued The occasion was the Instability of the Hebrewes who slid backe from the Gospell which before they professed And in these wordes the danger of such Apostacy is expressed by the Apostle first laying before them the quality of Apostacy in the word Sinne. As CHRIST came to call the world to follow him proclaiming life Eternall to all who beleeued in him So hee meant that those who refused him or hauing receiued him but after departed from him should haue no part in his promise For when hee sent abroad his Disciples with prÄ™diction of the Crosse for his sake hee said that those onely Who Math. 10 continued faithfull vnto the end in bearing Witnes vnto his Name should bee saued and contrarily bee by so much more remote from Saluation by how many moe degrees they seperated themselues from CHRIST But as three thinges necessarily concurre to make a Christian First Faith whereby wee beleeue in him and assent to his Gospell Secondly Confession of his Name and profession of his Gospell Thirdly Defence of his Name and Gospell and that vnto Death if neede so require So there are three Degrees by which a man falleth away wholy from CHRIST and vnrecouerably depriueth himselfe of Saluation First by denying Christ or his Gospell against his Beleefe and knowledge Secondly by an vniuersall Apostacy from Christ Thirdly by Rebellion and hate against Christ accompanied with all manner Impugning him and his Gospell First when Gods Truth shall manifestly appeare vnto thee so that thou art conuicted in thy heart and Conscience that the matter standeth so and cannot bee otherwise yetnotwithstanding thou darest Impiously deny this Truth affirming it not to bee of God but of the Deuill like the wicked Pharises who against their Conscience ascribed the manifest worke of GOD to Belzebub when as notwithstanding they dayly perceiued such thinges to haue beene done by him which no man could effect except God had beene with him This is Non videre quod videas saith a * Pacian Epist 3. ad Sympron Noâ—at Rom. 14. Father to shut thine eyes least thou shouldest see The Apostle saith that Whatsoeuer is not of Faith is Sinne and that Priuatiuely and therefore the Pagans notwithstanding their Ignorance perish But whatsoeuer is done against Faith and a good Conscience Positiuely is the fury of Sinne which is Irremediable and whosoeuer being fallen is not raised againe by the Suggestion hereof there is no hope of him Seing his Conscience which is Instar mille testium as strong as a thousand witnesses is seared and sencelesse for such are dead while they liue who seeing are blinde and doe not see hearing are deafe and heare not the 1 Tim. 4. Spirit and such renouncing CHRIST who is the Life shut vp the way by which they should returne vnto him againe Secondly a totall Apostacy from Christ AS Sinne doth formally consist in * August lib. de lib. arb auersione ab Incommutabili bono in turning from the vnchangeable Good so there is One Sinne which seperateth a man wholy from God But as Man is Ioyned vnto God principally by Faith Aquin. 22 2. quest 12. art 1. so Infidelity taken contrary for a contempt of the Faith and Impugning the same or rather that which Bonouenturae Contiloq â—â— 1. Cap. 26. calleth Apostaciam perfidiae a wilfull turning from the Faith once receiued so that the party doth Male de Deo sentire thinke euill of God Blaspemare speake reproachfully of Comb. in compend Theolog. lib. 3. Cap. 6. him Sacramenta indigne tractare scornfully abuse his Sacraments this I say seperateth a man farthest from God So that it consisteth not in any Act of Infirmity or breach of the second Table But in an vniuersall Defection and reuolting of the Reprobate from the meanes of his Saluation Quod ex de'perato Insâ—t lib. 3. Cap. 3. 23. furore profectum saith Mr. Caluin the which proceeding from a desperat fury betokeneth the party to bee possessed by the Deuill Thirdly which is the greatest Impiety of all when the Soule is growen to that Impudence that it laboureth by all meanes possible to subuert CHRIST and his Gospell so that now * Bernard Ser. de 7. mrijs Eum paenitet adhaesissâ— Christo hee grieueth that euer he followed Christ and for all his sweet Mercies in steed of thankes hee repayeth him with contumely and persecution First to this purpose as one * Rich. de Scto vict lib. 3. de crud Interhoâ—inis Cap. 18. noteth he doth Abijcere cast him of with Nolumus hunc regnare refusing to be any longer called a Christian Secondly Obijcere mainely oppose himselfe against his honour Thirdly Deijcere labour to suppresse his Dominion Fourthly Subijcere tyranize ouer him and trample him vnder feete O how fearefull a case is it to impugne Christ who is the Truth Such a one rideth with the Deuill who is the Father of Lyes and therefore it may well bee a Signe of one Ioh. 8. that posteth to Hell those are they who Sinne against the Holy Ghost which neuer shall bee forgiuen The which Sinne is extended by the Schoole-men vnto three Degrees Sometime it is Conceitted in the Heart and Heb. Cap. 10. Vers 19. there resteth as in those Who account the Blood of the Testament as an vnholy thing Sometime it is attended with a Detestation of the affection and breaketh into Wordes and then with Blasphemous mouthes
be saued For what are the Scriptures But Christ vayled and what is Christ but the vnmasking of the Scriptures The word of Truth is the word of Christ Christ is the Truth of this word The Law led vs vnto him the Patriarchs foresaw him the Prophets foretold him the Euangelists writ the whole History of his life the Apostles preached the Gospell of Christ The Gospell I say that is saith Chrisostome the Ioyfull Praefat. a â—â—uang Math. message of Saluation wherein wee are certified that punishment is taken away that Sinne is pardoned that wee are Sanctified Iustified Redeemed Adopted to bee the Sonnes of GOD made heyres of Heauen yea wee who once were the Enemies of God and sate in darknesse and in the shadow of Death To the effecting whereof the onely begotten Sonne of God Veraciter factus est homo was truely made man In Gregor the Sacrifice of our redemption vouchsafed Mori vt vitulus to dye as a Calfe By the power of his might Surrexit vt Leo did rise againe like a Lyon and ascending vp into the Heauens was Eleuatus vt Aquila mounted like an Aeagle where hee sitteth in Maiesty and Glory at the right hand of his Father vntill he shall returne againe at the fulnes of time to Iudge the world and hath deliuered in the Interim to our custody his precions treasure which he will exact againe at our handes Namely the Law and the Prophets the Gospell the writings of his Apostles his Sacraments the grace of Remission of Sinnes and Iustification the Dignity and Honour of his glorious Name that wee are and so likewise called Christians A people beloued of God Elect and peculiar Hee came into the world to bee vnto the Iewes a finisher of the Law and to the Gentiles A Light in the middest of their darknesse and a Rocke of Saluation to all that would 1. Pet. 2. build on him And though hee became vnto the vnhappy Iewes Petra scandali Lapis offensionis a Stone to stumble at and a Rocke of offence and to the Impious Gentile In signum cui Luk. 2. contradicitur for a Signe to bee spoken against yet vnto vs who beleeue in him hee is Power Wisedome Righteousnes 1. Cor. 1. and Redemption Out of the premises I inferre this Conclusion That whosoeuer renounceth the word of God contained in the olde and new Testament renounceth Christ also for the word is the Law of God which in the Old and New Testament was deliuered by Christ So that hee came into the world to the end to declare the Truth which lay hid in the olde Law and to beare witnes thereunto And againe such a one maketh GOD the Father a Lyer who in Iordan and the Mount Tabor testified of CHRIST This is my welbeloued Sonne in whom I am well Math. 3. Mark 3. pleased For God as the Obiect hath a double reference to our Faith as the Medium and Conclusion the Forme and the Matter * Lib. 3. Sent. dist 23. Id quo creditur id quod creditur saith Lumbard As the End and the Meanes hee is both the Agent the Obiect the End and the Rule of our Faith as hee is Veritas prima reuealed by himselfe in the Scriptures because the Scriptures are the Ministeriall reason of the Obiect of our Faith for Faith is Ioyned to this Obiect by this Medium for the Scriptures are Deus dicens seipsum saith * Caietan ad 22. 2. Aquin. q. 2. a Diuine God declaring himselfe to Mankinde Therefore whosoeuer renounceth the Gospell renounceth CHRIST also And againe whosoeuer abandoneth that Truth of Christian Religion which is deriued thence by necessary and Infallible consequence tearmed by St. Chrysostome Dogmatafidei the principles and Articles of Sup. verba contextus Faith forsaketh CHRIST IESVS himselfe and consequently relinquisheth the whole meanes of Saluation and must necessarily perish Hee that shall not in wordes confesse and in deede maintaine if need so require to the staking of his life thereon the Honour of Christ his Sauiour is worse then an Infidell for the Heathen themselues affirme nothing to be so Inhumane so Beast-like Quam committere vt Beneficio victus esse videare as to bee carelesse to requite a good turne to the full And if the Christian shall bee silent in this The very Math. 10. Stones would cry out against him If thou Deny him before Man hee will deny thee before God And better it is that thou shouldest bee * Chrysost apud Hug. Sup. 10. Cap. Math. Testis Christi a witnes to maintaine the glory of thy Lord and Sauiour then that thou shouldest hereafter finde CHRIST Testem contrate a witnes to conuict thee of Infidelity It is the highest degree of Ingratitude to repay Euill for Good and to scorne and disgrace a Benefactor Peremptoria res est Ingratitudo saith * Ser. 5. 2. Bernard Ingratitude is a deadly thing it slayeth the Soule there is nothing so displeasing to God in the Children of Grace and againe hee termeth it * Sup. Cant. Ventum vrentem a burning winde which dryeth vp the fountaine of Gods loue the dewe of his Mercy and floods of his Grace Such like Methridates who hated the Antidote which preserued his life from the danger of poyson renounce the meanes whereby their Soules are saued from Hell Death and Damnation And such are most like vnto mad Dogs who runne chiefly with fury at their Masters from whome they receiued their breeding and their feeding And this is the true Sinne against the Holy Ghost Impugning of Gods word in manner abouesaid for that it proclaimeth the Majesty Wisdome and goodnes of God and therefore hee that opposeth this Truth opposeth Gods honour the truth of Faith which is the foundation of our Saluation This is the Obiect of this Sinne the Truth of Christian Faith which whosoeuer Impugneth is said to resist the Holy Ghost by whom it is reuealed and infused into Man and therefore hee is called Spiritus veritatis because hee leadeth Ioh. 16. into all Truth If any should growe to that Impudence to deny Truth in respect of the Entity thereof hee is conuinced by the strength thereof for it beeing the light of the Soule can neuer Set for it casteth her beames so strongly on the Soule that a man cannot imagine it not to bee for if there bee no truth it is true that there is no truth therefore something is true and if something bee true it is true that there is Truth therefore if Truth be not there is truth See how the Truth prÄ™uaileth aboue all thinges I â—â—iras God is the Fountaine of all Truth and from him hath euery truth his Emanation and more especially the Truth of Christian Faith which is the power of God vnto Saluation vnto euery one that beleeueth and that through the Operation Rom. 1. of the Holy Ghost and consequently hee Sinneth against the Holy Ghost who