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
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
doth hate persecute or renounce the same St. Augustine was once of Opinion that No mans Conscience could hate GOD but afterward he retracted it at the first he did not remember the saying of the Holy Ghost The presumption of them that hate thee increaseth euer more and more For there are many that hate God whom because Psal 74. they know to bee an auenger of wickednes they wish hee had no Beeing for Qucm metui◠quisque periricupit and so though that all men by Nature desire the knowledge of the Truth yet ratione adiuncti or effectus consequentis he may abhorre it and labour to doe pręiudice thereunto So a man may hate God for his Iustice which punisheth Sinne and his Truth which descryeth and reproueth the same The Circumstances Beleefe in Christ and knowledge of his Word going before and yet Christ repudiated NOw I come to the Circumstances without which wee cannot define this Sinne for not euery one that beleeueth not the Gospell in whole or part is culpable of this great Sinne yea though hee Impugne it and therefore wee must distinguish There are some who as yet haue not receiued the Faith as Natiue Indian Idolaters and other who neuer heard of it * Aquin. 2◠2. quaest 10. art 1. and these are termed Infidels Negatiue Or they haue once Beleeued and after departed from it and that either a parte in aliquibus in some particular Tho. Elys 19. in Clypeo piorum quest 42. art 1. pointes by their vnderstanding deceiued and such are termed Haretickes Or a tota totaliter from the whole in generall by their Will and Affection depriued and these are termed Apostatates The first sort are not censured in my Text because they receiued it not Nor the second because they knew it not But the third are directly pointed at who both receiued and knew it For the Cleering whereof you must know that as in Naturall Obiects there must bee first a representation of them to the Sences Secondly a Iudgement of the thinges represented by the Minde for Iudgement is Completinum cognitionis Aquin. 22.2 qu. 173. the perfecting of knowledge So before a man bee a perfect Christian two thinges are requisite First Vt sanè capiat ea quae Creduntur that he verily beleeue Aquin. 2. 2. qu. 9. art 1. the Articles of Faith Secondly Vt habeat rectum Iudicium de eis discernendo credenda a non credendis that hee Iudge rightly and soundly what hee ought to beleeue what to refuse both which are intimated in these wordes Beleeued and knowne as Anselme and Bruno expound them The first Circumstance After wee haue receiued To receiue the Truth is to beleeue it and to beleeue in Christ as the Truth teacheth vs and thus the word is vsed by the Euangelist where hee saith That vnto as many as receiued Christ hee gaue them power to be made the Sonnes Ioh. 1. of God and hee manifesteth it in the wordes following viz. To those who beleeued in his Name So Theophilact expoundeth it and in this Sence Diuines expound this word of my Text Anselme for inward Illumination Bruno for Beleeuing the Gospell Nature being blinde in Heauenly thinges if it should ouer-rule in Man must necessarily preuent his Saluation For that the Naturall man Beleeueth nought but that hee first apprehendeth by knowledge when Diuinity first doth require our confident assent to that it propoundeth and after certifieth vs of the Truth by Euidence Yea wee haue an Inchoation of Blessednes in this life by the assent of Faith which compriseth in her boundlesse Continet the end of our Hope for in this wee doe hope to bee blessed because wee shall see in open Vision that Truth vnto which wee doe now cleaue by Faith for Faith maketh these thinges present in our heart by the certainty of Beleefe and therefore is defined to bee A substance of thinges hoped for as if it gaue a reall possession of it to the Beleeuer Heb. 11. Without which Beleefe reason sheweth that Blessednes cannot bee attained for though all men desire it yet who will vse meanes if he dispaire to attaine and therfore Hope is necessary And againe who will desire to hope for that he doth not Beleeue And therefore it is necessary first to beleeue in Christ and to beleeue those thinges also without which Christ cannot bee loued that by beleeuing them hee may shape his course toward him Therefore CHRIST the Eternall word of his Father hauing according to his promise of olde Assumed our Flesh suffered Death for our Sinnes risen vp againe for our Iustification which are incredible to the Naturall man that either God should become Man Dye as a man and that man should rise from Death like God and all this for Man ought to bee entertained by Man with great Ioy and confidence because by him wee are made the sonnes of God As hee hath performed these thinges for vs so hee expecteth that wee dispise not this Grace but earnestly embrace it with thankesgiuing and build on him onely For God * Ser. de fide Spe et Char. saith Chrysostome would haue Man proue toward him as he hath shewed himself toward Man he cannot attaiue vnto the reward who will not professe him Nec accipere potest quod promittitur nisi ante Impleuerit quod Iubetur nor can hee receiue the promise who doth not performe the condition viz. Beleeueth But hee that beleeueth not is already Iudged therefore Ioh. 3. our Sauiour said that the Holy Ghost would reproue the world of Sinne because they Beleeued not in him and no wonder Ioh. 16. because * August ibi Hoe manente caetera dimittuntur as long as incredulity remained all other Sinnes abode Originall and Actuall but this being casseered all were forgiuen for faith in Christ quitteth man of all by apprehending the Merit of his passion whose Blood shed washeth vs cleane from all our Sinnes Hereupon we renounce all things whatsoeuer and our selues also to follow him as his Seruants Subiects and Souldiers and so to be reputed and termed * Nazianz. Inde Christianus vocaris quia in Christum credis Hence are we called Christians because we beleeue in Christ By which Name we testifie that we build onely on him and acknowledge him for our King and Redeemer we obserue all his Commaundements and iudge his rule to be the perfection of life Limiting our Beliefe to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we doe Huius iurare in verba Magistri take an Oath of alleageance vnto him in Baptisme to confirme our fidelity it being * Basi ' lib. 3. cont Eunom Sigillum fidei the Seale of our faith wherein we receiue the Crosse on our forehead which is the seate of shamefastnesse in token * Aug. in Psal 130. Ne Christi opprobrio Christianus erubescat that we should neuer be ashamed to confesse Christ crucified and to fight vnder his Banner vnto our liues end
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
Faith to Iudge rightly of the Articles of Religion which Faith otherwise cannot doe because it hath but vnperfectly participated of the Diuine light For though there bee an Irradiation from the Eternall Truth yet is it not Plenary because as yet Manet Speculum aeuigma the vayle is not remoued 1. Cor. 13. Therefore in this darkenes wee must ioyne the other Instrument which God hath assigned viz. the Vnderstanding which though it bee but as a Candle compared to Faith ioyned to the Sunne yet it is certaine that a man seeth better by the light of a Candle then of the Sunne if the same be ecclipsed Therefore what Faith entertaineth the Vnderstanding admireth examineth and often discouereth and maketh knowne For there are some things * Lumbard lib. 3. Sent. dist 24. Que creduntur nunquam Intelliguntur which are Beleeued but neuer vnderstood As the Mystery of the Trinity and the Incarnation and such like and those * Aquin. 2â— 2. quaest 8. art 2. Directè cadunt sub fide are apprehended by Faith onely but the vnderstanding cannot comprize them and therefore admireth them And there are other * Quae prius creduntur postea Intelliguntur Lbmb. vbi sap which are first beleeued and after vnderstood as are some principles of Faith gotten by hearing reading and meditation And these belong vnto Faith * Aquin. vbi sup Vt ordinata ad fidem as Instruments to build Faith in man as the Contents of holy Scripture Of the first wee cannot haue * Bonauen Sap. 3. Sâ—nt dist 24. Cognitionem a parte comprahensionis a totall and perfect knowledge while wee are heere in Via Pilgrims as God shall be knowne by vs hereafter In Patria in our heauenly Mansion But of the Second in many pointes wee may haue such knowledge heere yea the first may Imperfectè intelligi in part bee vnderstood and that * Aquin. vbi supra Intellectu Negatiuo as farre forth as the vnderstanding findeth no Obstacle to impaire * Caictan in CoÌ„ ad cundum locum the verity of them yea both may bee beleeued and vnderstood in some sort Manu ductione ratiocinationis by the Inuestigation * Bonauent vbi su ra Rom. 1. of Naturall reason as the Heathen Phylosophers thus knew God And an antient Diuine saith that to make the Faith manifest * Rich. de Scto vict lib. 1. de Trinit cap. 4. Non tantum possunt heberirationes probabiles sed etiam necessariae wee may finde both probable and necessary reasons also though sometime wee cannot espy them Thus these holy Fathers assembled in the Councell of Nice did by Naturall reasons seeke to demonstrate vnto Cyzicen in com Act. Conc. Nic. pt 22. Phaedo and other Phylosophers whome Arrâ—us had conducted thither to defend his Blasphemy the whole Mysterie of the Trinity For suppose one beleeuing one GOD and the same to bee the vniuersall Creator should after by necessary reasons begin to know the fame hee should become neuer the more faithlesse and therefore the Schoole man saith well that howsoeuer * Aquin. 2.2 qu. 2. art 10. Rationes praecedentis fidem doe Minueremeritum fidei yet Subsequentes augent Not to beleeue without reasons doth impaire the worth of Faith yet to Illustrate the Faith after wee haue already Beleeued with reasons dignifieth the same for it maketh a man more firmely and with greater delight to cleane vnto the Truth and to teach and conuict other But wee vse Reason onely * Admanifestationem fidei to Idem pt 12. q. 1. art 8. Bonauent super 3. Sent. dist 25. quest vlt. make the Faith knowne that thereby it may receiue a greater growth * Non a parte veritatis dictantis not in respect of the Diuine Truth it selfe but in respect Intellectus assentientis of the weakenes of our vnderstanding which is best led by the Senses Therefore the Schoole-men say that Knowledge is more Idem ibid. dist 23. quest 4. certaine then Faith in respect of the certainty of Speculation because a man may know a thing so certainly by knowledge that hee can by no meanes doubt of it disclaime it as false or any way contradict it in his heart as it appeareth in the knowledge of first principles though Faith bee more certaine in regard of the firmity of Adhaesion for Faith will maintaine what knowledge cannot conceiue And in this sense * Lib. 14. de Tr. n. Cap. 1. Augustine expounding these wordes of the Apostle To another is giuen the word of knowledge 1. Cor. 13. ascribeth to this knowledge the Generation Nutrition maintenance and strengthning of Faith And for this cause * Hugo de Scto lib. 1. de sacram pt 8. cap. 1. Hugo rightly placed these two differences in the Definition of Faith viz. that it is A certainty of the Soule placed Supraopinionem infra Scientiam aboue Opinion and beneath Knowledge Because the one is but a bare estimation Cum formidine oppositi alway vncertaine of the Truth Now Faith is a doubtles approbation Aquin. by way of assertion But the accesse of knowledge giueth a Reall possâ—ssion of the Truth So that it is more profitable to man in respect of attaining and retaining the perfection of Truth as it is more secure to stand by Faith then to wauer by Opinion and to see a thing present then to beleeue it absent Yea the Habite of Faith cannot fully bee had without knowledge for the vnderstanding must bee instructed in the Articles of Faith before it can consider them This is the Materiall part of Faith Id quod creditur saith * Lib. 3. Sent. dist 23. Lumbard the Articles of our Beleefe and in this respect Faith is rightly said to be Acquisita or suasa gotten by outward meanes because no man knoweth how many or what Hales pt 1. quest 1. Memb. 10. Articles of the Faith there are vntill hee hath learned them by reading or hearing let him gape as long as hee please after Anabaptisticall reuelations and thus the Apostle saith Rom. 10. Fides ex audito Faith commeth by hearing And this Knowledge is earnestly to bee sought after least it vnhappily fall out * Origen lib. 8 in Epist ad Romo cap. 10. Vt in fide positi frustremur a fide that wee hauing once beleeued should fall away from the Faith for they who are careles to vnderstand by knowledge the truth of that they Beleeue they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeue in vaine and may Euanescere in fide fall from the 1. Cor. 1. Orig. ibid. Faith Hereupon the Apostles desired our Sauior to Encrease their Faith by imparting knowledge vnto them for this Luk. 17. knowledge maketh vs to feele as it were with the Hand of Experience the Truth and therefore maketh vs more confident to build on it and more firmely to adhaere vnto it Therfore to make the Israelites more constantly to persist
Deut. 6. in his Seruice God commaunded them To seeke after the knowledge and vnderstanding of the Law hee commandeth them to learne it themselues to teach it to their Children hee enioyneth Meditation thereof in all places and at alltimes at home and abroad lying downe and rising vp he commandeth to make them the Obiect of their Sences to binde them for a signe on their hands and as frontlets betweene their eyes to write them on the poastes of their Houses and on their Gates For those things which wee haue learned and taught others and doe continually thinke of and which are the dayly obiect of our Sences as those thinges wee haue in our hand of our feeling and the thinges wee doe beholde with our eyes of our Sight or those places vnto which wee haue frequent recourse as the doores of our House cannot bee forgotten by vs. Therefore in another place hee saith more manifestly Forget not the thinges which thine eyes haue seene that they Deut. 4 depart not from thine heart as if hee should haue saide The Euidence of knowledge should so perswade the heart that it should neuer bee moued from it's resolution So that hee who once hath receiued the Faith of CHRIST and after by searching the Scriptures findeth certaine testimony of the power and efficacy thereof vnto Saluation to euery One that Beleeueth hauing his Vnderstanding quit from Ignorance his Iudgement from Error his Conscience and Affection Rom. 1. also perswaded of the truth hereof and bearing witnes thereunto what remaineth but that such a one if hee notwithstanding all the prÄ™cedence renounce the Faith and persecute it spreta Conscientia in despite of his Conscience is an Aduersary to the Holy Ghost because hee resisteth his Grace viz. The Illumination of his Soule by Faith the tasting Heb. 6. of the Heauenly Guift of remission of Sinnes by Hope the partaking of the Holy Ghost in his Guiftes by knowledge and vnderstanding the tasting of the good word of God by inward delectation conceiued by hearing the Gospell preached and the tasting also of the powers of the world to come as life euerlasting by hope A fearfull fall and incredible to some that a man should rise to that height and fall so farre away again that against his knowledge and Conscience Impossible it is not for Sinne disordereth the Affection not the Vnderstanding The Holy Ghost enlightneth euery Ioh. 1. man that commeth into the world as well the wicked as the Godly the Reprobate as the Elect reuealing vnto the Reprobate not perswading their Consciences enlightning their vnderstanding not sanctifying their Affection like the Sunne which with her Beames onely enlightneth the Moone but heateth the Earth moreouer vnto fertility The Reprobate haue him Secundum infusionem for a time infused into them after which hee departeth from them for * Rich. de Sanct. vict Ser. desper Sancto vadit et venit recedit et redit Hee goeth and commeth departeth and returneth The wicked tast him but relish not the sweetnes because of their distempered pallat or foule stomack which maketh them belch vp the sweetnesse againe and therefore it doth not nourish them though for a while it may delight them Therefore such are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporarie Beleeuers Math. 13. 1 Ioh. 2. neither were they of Christ for had they beene of Christ they had continued with Christ Therefore * Hom. 35. in Math. Sup. haec verba Transeuntâ—s blas hemabant cum et Anselm Ibid. Origen saith It is Opus praeter euntium the property of vnstable persons onely to blaspheme Iesus No constant man blasphemeth Iesus for their feete are placed on a Rocke But if they fall or passe by him they blaspheme him and those who nod the head at him hauing no firme head but such in Minde and Affection are moueable to impietie Cyprian saith it is Summa Delicti non agnoscere quod ignor Tract de Idol van are non possis The extremity of Sinne not to acknowledge that whereof thou canst not be ignorant In what State is he then who denieth what he beleeueth and knoweth to be that Truth by which he must be saued and of Enuie moreouer disgracefully reuileth it and cruelly persecuteth it Such are perfect Blasphemers and therefore Caietane rightly iudged Blasphemos non esse Infidoles that Infidels Ad quaest 13. 2.2 art 1. could not commit this Blasphemie against the Holy Ghost because Blasphemers know they Sinne in this kinde against their Conscience and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by the verdict thereof But the intention perfecteth it in the Beleeuer Tit. 3. and their Sinne is more grieuous for it had beene better â— Pet. 3. for them neuer to haue knowne the way of righteousnesse then after they haue acknowledged it to turne from the Holy commandement giuen vnto them And therfore our Sauiour conuicteth the Pharisies of this Sinne because they both heard him saw him by his singular words and workes like vnto which neuer man vttered or acted before knew him to be the Sonne of God and yet they Ioh. 15. hated him and persecuted him euen vnto death Whereby they manifestly declared themselues to be guilty of that great Sinne maliciously controling the operation of the Holy Ghost in their soules who could not be ignorant who Christ was and whence he came What that Sinne against the Holy Ghost should be diuers Ages haue produced diuers opinions St. * Exampla â—â—ad Marcell Hierom said it was Cum videas in virtutibus Deum Belzebub calumniari in factis to ascribe Gods manifest power to the Diuell St. * Sup. cap. 12. Luc. Ambrose to denie Christs Diuinity St. * Ser. de vurbis domini Augustine said it was finall impenitence St. * Can. 12. Sup. Math. Hillary Diuinâ— virtutis potestatem negare To denie the power of Gods might Some say it is to thinke amisse of the Holy Ghost concerning his Essence or Equality The Schoolemen for the most part Abijcere per contemptum Super. 2. Sent. dist 43. et Summustae Sup. 2.2 Aquin. q. 14. eâ— per quaehomo retrahitur a peccando to reiect with disdaine those meanes by which a man is with-held from sinning And they make sixe kindes hereof viz. 1. Despaire 2. Praesumption 3. Enuie of his Brothers Grace 4. Impugning of the knowne Truth 5. Obstinacie and finall Impaenitence Some haue said it is Infidelity other Sinne against a mans conscience and sundry other opinions there haue bin which I purposely omit Being then compassed about with so great a cloud of witnesses what remaineth but that wee looke to IESVS the Author and finisher of our Faith and seeing the Mysterie of Heb. 12. this question is great let vs with Augustine seeke for light to expound it from the Lord. Our Sauiour CHRIST hauing by his Diuine power cured one who was blinde and Dumbe and cast out the Deuill
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
of the end of Simon Magus quell their presumption Thankes be vnto God the Religious lawes of this land hath so prouided for them let them therefore beware least ayming at the one vnaduisedly they be caught vp by the other deseruedly yea ineuitably for Quod non capit Christus rapit fiscus I aduise them to be content with their entertainment at Rome in the Temple of Dea Cloacina whither being dispelled by our Church tanquam faeces et stercara they haue betaken themselues euen to their vltimum refugium A fit Cage for such vncleane Birdes You expect a Reward for your pride for your pride I say which begat in you Apostacie for had you beene wise vnto Sobriety and thought that of your selues which was meete as your Brethren did you had neuer forsaken vs you know what that Truth whom you haue forsaken saith That His Spirit shall rest Super humilem et quietum et tremeniem Esay 66. Sermones eius Euen vpon him that is poore in Spirit and of a contrite heart and that trembleth at his words So that the Spirit of verity dwelleth in the humble mind but hee forsaketh the Truth of necessity that despiseth humility What wilt thou then say that this seuerity is iniury remember also what thou hast done against Christ and thou shalt finde thy punishment farre more light then thy offence Let St. Cyprian expostulate the matter with thee Quod maius potest esse delictum aut quae macula deformior quam aduerseis Christum stetisse Lib. 2. Epist 1. What greater offence can there be or what fouler crime then to take armes against Christ then to ruinate his Church which hee hath purchased and built with his owne blood then to forget the peace and loue of the Gospel and to make warre with furious hostility against the quiet louing and peacefull people of God In which respect the Canonist said well Non debemus dimittere in vltum opprobrium illius qui probra nostra deleuit We must not leaue his disgrace vnpunished Host Sum. de Haeret. cap. qua poeâ—a feriatur who blotted out our shame Remember what thou hast done against his Church which he so tendereth that hee reputeth that iniurie which is done vnto it as committed against himselfe It is crimen publicum a publike offence against all for that which is committed against the Truth of the Gospell of Cod. Tit. Man chaeos Christ in omnium fertur iniuriam is an offence against all Christ his Members Remember I say what thou hast done against Christ his people who being scandalized by thy departure haue gone out after thee being seduced by thee and being preuented by death haue happily dyed out of the Church without the communication and peace of the same whose Soules shall be required in the day of Indgement at thy hands who hast beene Author and cause of their destruction In consideration of which praemisses I may inferre this conclusion with Augustine in the like case Qua propter Iniquum put are noli si perpetuo reijciaris Initio Statim lib. de vtilit credendi Wherefore do not think thy self vniustly oppressed if thou be reiected for euer from the execution of that sacred function But suppose the Church should open the bosome of her Piety to cherish thee wouldest thou not like the vngratefull Serpent power forth thy poyson into her bowels to her destruction Pardon my Iealoussy in this case for it is not causlesse I may well vsurpe the saying of the great Father in the same case of his time Quotidie cernimus rebus probamus Jeroni in princip cap. 3. in fiue cap. 12. Ierem quod ideo Haeretici fidei simulent veritatem vt simplices quosque decipiant non ipsi conuertantur ad fidem sed fideles trahant adinfidelitatem Wee see dayly and proue it true by experience that HÄ™retickes dissemble their returne to the true Faith but onely that they may deceiue the simple credulous people they come not as true Conuerts themselues but onely to drawe the faithfull to Infidelity And there is no man so silly but will confesse with Bernard That a counterfeit close HÄ™reticke is farre more pestilent then a professed HÄ™reticke Mine owne obseruation in sundry of this sort maketh me bolde to vrge that rule of the Law in this case Semel malus semper praesumitur esse malus hee that hath once played the traytor with Christ and his Church will neuer bee true I haue often grieued to see the clemency of the Church abused by them and now I can containe my felfe in silence no longer but that I must cry out with Cyprian Illud mirandum est imo indignandum potius dolendum Lib. 1. Epist 6. Christianos Antichristis assistere It is a stronge yea a hatefull rather and lamentable case that Christians should assist Antechrist and that those who decline from the Faith and are traytors to the Church should in the Church stand vp against the Church For the prÄ™uention of which mischiefe which might ensue vpon such Diabolicall treachery the rule of St. Basill was in auntient times practised in the Church vpon such persons In Latinis ea est Epist 72. as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them declare their penitence vnder the handwriting and that they abhorre Hereticks and that they are truely seperated from them The like course also was vsed and continued in succeeding Ages as is apparant in the Decrees collected by Gratian. 1. quest 7. Let Cyprian determine this point Wee Decree saith hee by consent and common Authority that if any Priest or Deacon who before receiued Sacred Lib. 2. Epist 1. Orders in the Catholicke Church and after stand out as Traytors and Rebels against the Church or receiue prophane Ordination among Hereticks from false Bishops and Antechrists contrary to the Order set downe by Christ and there offer vp false and sacrilegious Sacrifices If they returne home againe let them bee receiued on this Condition Vt communicent Laici to liue in the Church as Laymen and let them thinke themselues louingly dealt withall that they are admitted to the peace of the Church who before were enemyes of Peace nor ought they at their returne retaine those ensignes of Priesthood and honour among vs with which they haue rebelled against vs. But if the Religion and Doctrine of the Romanists be Blasphemy the Sinne of those who embrace the same seemeth to bee little lesse then hauing before professed the Truth and beene secured thereof is Blasphemy against the Holy Ghost nor can they excuse it by saying they beleeue in the Creed and professe Christ their case you shall see resembled in an authenticall History Mauia Queene of the Sarazens inuaded and destroyed certaine Townes of Palestine and Arabia in the Territories Secrat lib. 4. Eccl. hist cap. 29. of the Roman Empire nor would condiscend to Peace vnlesse that Moses a Sarazen who led a
Monasticall life in the Desert a man greatly renowned for his singular Piety constant Faith and strange Miracles were designed Bishop of her Countrey Vnto which the Roman Captaines gladly assented and gaue charge it should bee done with speed At length he was conueyed to Alexandria to receiue Sacred Orders vnto whom when Lucius their Bishop an Arrian and cruell persecutor of the Orthodoxall Christians repayred to conferre them Moses in the presence of the Captaines and people who compelled him thereunto said I thinke my selfe vnworthy of the Order of Priesthood yet if it bee thought Conducible to the Common-wealth Tu Luci manus mihi nunquam impones Thou O Lucins shalt neuer impose thy handes on mee which are full of the slaughter and blood of the Saintes Lucius said hee ought not to charge him with such shamefull deedes but rather learne the principles of Religion of him or as Ruffinus writeth first Lib. 2. cap. 6. hist Eccl. Heare his Parth and then Censure him accordingly Moses answered wee stand not now on the Articles of Religion but your practises against your Brethren Plane conuincunt te vera Christianae fidei dogmata non habere Doe certifie that thou art destitute of the true Faith for that striketh not Christians doth not slay them fighteth not against them for the seruant of the Lord ought not to fight But thy deeds which thou hast done against them whom thou hast banished cast vnto wilde Beasts to bee deuoured whom thou hast burned As so many voyces cry out against thee and thinges seene with our eyes are more certaine then those wee heare with our eares I assure my selfe that hee who beleeueth aright in Christ would neuer doe such thinges So I say vnto all those Apostates who flye from the true Religion now professed in England and else where to the Synagogue of Rome that howsoeuer they make an externall and generall profession of the Faith of Christ yet it manifestly appeareth by their particular Articles of Religion that they worship not Christ but their owne fictions wherwith they highly Blaspheme him For they are rauening Wolues in Sheepes cloathing and the abhomination of Desolation standing in the Holy place They perswade men that they beleeue in Christ and yet they labour to subuert the Faith with the Engines of their Sophistry they wrest the Scriptures to their practise and Inuent new Articles of Faith and proclaime themselues to haue the Truth in their Bosome that in Imitation of Iudas they may betray him with a kisse But you shall know them better by their fruites for the deedes which they haue done against the Saintes and seruants of God whom they haue banished Imprisoned burned hanged tormented with strange and vnheard Tortures to make themselues drunke with the blood of the Saintes and with the blood of the Martyrs of IESVS that some of their owne Writers haue affirmed that the Pope by reason of his cruelty seemed rather to succeed Nero then Peter These deedes I say as so many voyces cry out at the Blasphemy of them who say they are Iewes and are not for if they were Abrahams sonnes they would doe the workes of Abraham Apocalips 2. Therefore they are the Synagogue of Sathan for their workes beare witnes of them Ioh. 8. Consider this all yee who worship the Beast and his Image and receiue his marke on your forehead or on your hand Come out of her that yee bee not partaker of her Sinnes Apocal. 14. least yee receiue also of her Plagues For the Lord hath said That such shall Drinke of the Wine of his Wrath yea of the Cap. 18. pure Wine which is powred into the Cup of his wrath and hee shall bee tormented in Fire and Brimstone before the Holy 14. Angels and before the Lambe And the smoake of the torment shall ascend euermore and they shall haue no rest day nor night which Worship the Beast and his Image And whosoeuer receiueth the print of his Name Rememember thou Apostata Whosoeuer withdraweth Heb. 10. himselfe from CHRIST Gods Spirit hath no pleasure in him O bee not vngratefull to Christ hee hath giuen himselfe for you If any one shall maliciously defie IESVS and persist therein hee hath Sinned against the Holy Ghost If hee worthily esteeme not of his Passion hee that seeketh another meanes of Saluation saith that the Blood of CHRIST the Blood of the new Testament the Blood whereby hee is Sanctified is polluted Such a one reuileth the Holy Ghost I say vnto you that hee deserueth farre greater torments who despiseth the Sonne of God now glorified sublimated aboue all Dignity of Superręstiall essences and placed in the Seate of his Fathers Maiesty then the Iewes who thorough Ignorance Crucified him while hee was yet mortall wee now know the Truth therefore shall we bee vnexcusable if wee despise so great Saluation Of such persons saith Iob What hope hath the Hipocrite Cap. 17. when hee hath heaped vp his Riches If God take away his Soule Will God heare his cry when trouble commeth vpon him Will hee set his delight vpon the Almighty Will hee call vpon God at all times As if hee should say The Hypocrite whose Religion consisteth in the Seruice of Mammon shall not bee able to stand in the Iudgement nor will God heare him when hee cryeth in distresse nor can hee haue confidence in the Lord because hee is destitute of Faith whereby wee haue peace with God for which cause also he cannot call vpon him by Prayer and consequently falleth into despaire for such commonly is the end of all Newters and Dissemblers in case of Religion The which I will exemplifie in one History of certaine truth among many which I doe purposely omit viz. of Francis Spiera an Italian who to saue his Life and goods fell from the Truth of the reformed Religion which before hee had professed and therefore was so farre forsaken by God that hee fell into desperation blaspemed God and as the Story saith hated him and in that state departed out of this life to the terror of all such who to purchase the Riches and Dignity of this world forsake the Truth whereof they are assured and professe Popery which is Doctrine of Deuils to attaine promotion For if this Italian was so dreadfully punished for that offence whereinto hee fell through the infirmity of the Flesh for the pręseruation of his life which otherwise should haue perished beside his Possessions which were large and the care of his Wife and his Childten who were many all which were strong Motiues to flesh and blood yet God would not beare the mocke in this case How much soarer punishment thinke you will hee inflict on those who not by Compulsion or feare of torments forsake the Truth of the Gospell but onely like Demas to enioy the pleasures of this present world The History is recorded by a Learned man as followeth in the next Leafe which for breuity I haue somewhat
abridged in this Translation of it THE HISTORIE FOLLOWING IS RELATED OVT OF THE EPISTLE OF THAT FAMOVS DOCTOR MATHEVV GRIBALDVS Professour of the Lawes in the Vniuersitie of Padua who himselfe was a Spectator of this lamentable accident 1548. THere is in the Territories of Venice neere vnto Padua a place called Citadella wherein dwelt a Lawyer of good Iudgement and great experience named Francis Spiera about fifty yeares of age married vnto a vertuous wife by whom he had eleuen children a man famous for his wealth and dignity This man began to embrace the Doctrine of the reformed Church with incredible zeale acknowledging Iesus Christ to be the onely Redeemer of mankinde and professed publikely with great constancie that righteousnesse and Saluation was purchased by him alone and that all mans workes and Merites were in that respect vaine and vnprofitable For which cause he was accused to the Popes Legate at Venice by whom he was cited to make his appearance before him and menaced with death and the confiscation of his substance which was great wherewith he was so terrified that he renounced that truth which he had professed and abiured it also promising moreouer that hee would make publike Recantation thereof assoone as hee returned home and so was dismissed by the Legate In his iourney homeward hee was ouerwhelmed with a grieuous perturbation of minde whither he should embrace the Truth againe or persist in his deniall yea he often confessed that in his iourney he felt the Holy Ghost vrge him to professe the truth constantly But the flesh riches and vaine pompe of this world ouerswayed him The day before he was to make his Recantation a Popish Priest brought the forme thereof vnto him wherein hee should publickly in the open audience of the people renounce and condemne the Doctrine of the Protestants That whole night this wretched man spent without sleepe The morning following being Sunday after Masse in the presence of his friends of the Magistrates of the Towne and in the assembly of the people who were in number about 2000. He publikely renounced that truth which he had before openly taught and was fined 30. Duckets which hee presently payed downe But suddainly after hee felt the dreadfull Iudgement of God in his heart hee was depriued of all the Guifts of the Holy Ghost Christ departed from him His heart was enflamed with meere hatred enuie and Blasphemy against God The Diuell Death and eternall despaire seased on him After hee had beene thus tormented by the space of sixe Moneths he remoued with his Wife and Children to Padua where his misery encreased He kept his bed being not sicke his reason and vnderstanding alike as before his fall he consumed in his whole body and all his Members beside his tongue languished He would admit no foode but what was enforced he kindly admitted all those who came to visite him and conferred very prudently with them he affirmed that he was damned by the iust iudgement of God That hee was already in Hell and was tormented with perpetuall paines that hee had sinned against the Holy Ghost that his sinne could neuer be forgiuen hee said that Christ his Merits and Gods mercy was for euer shut vp from him and that this dreadfull end was brought vpon him by the iust iudgement of GOD to bee an Example to all the Elect. At length diuers learned and graue Diuines repaired vnto him propounding all meanes of Consolation especially the greatnesse of Gods Mercy And though said he I beleeue all that you haue rehearsed yet but as the Diuels who beleeue and tremble Hee said his Sinne was vnpardonable that God secluded his mercy from him that all faith was taken from him that though he vttered the Lords prayer after them yet his heart was full of hatred malediction and blasphemy against God for he knew how execrable he was with God and that hee had taken away all his graces from him The next day they found his misery augmented and demanding how long his Conscience had beene so tortured he readily answered That gnawing worme and vnquenchable fire was sent by GOD into his heart since that day whereon he recanted the truth of the Gospell which before he professed So that now his condition was farre worse then Cayns or Iudas and that he had rather die and be damned then to be tormented in this life with such anguishes adding farther that he was already haunted with dreadfull apparitions and hellish visions Renewing their Consolations they intreated him to call vpon God in the Lords Prayer which he performed with such aboundance of teares with such sighes and so great deuotion of minde that hee mooued the whole presence to weepe vpon which sight Doctor Gribaldus told him that his teares argued no totall desertion by God He answered that he had not that faith and trust in God which they supposed for such was the gift of God whereof he was destitute Oh said hee that GOD would vouchsafe mee this one gift that I might feele in my heart but the least hope of his mercy which is as vnpossible as to vnlade all the water in the Ocean with a Spoone This I certainly know that neuer mortall creature on the earth felt the wrath of God more manifestly then I doe Oh that I might supply the roome of some other damned creature whatsoeuer So that all their comforts were vaine They enforced Broathes into his mouth to preserue his life his onely desire was to die and to be caried into Hell Three dayes after when among other learned men Antonius Fontanine the Pryest of Citadell who bare him company to Venice when hee went vp to make his appearance before the Popes Legate came to visite him and asked him whether hee knew him presently vpon the remembrance thereof with redoubled sighes and groones he cryed out Oh execrable day oh cursed day I wish I had neuer seene Venice or that I had dyed when I first intended my iourney thither Then they commended the Merites of Christ vnto him He said he neuer truly acknowledged the benefits of Christ but abused them and trusted too much to his carnall faith and turning to the Students he said Oh my Sonnes I will not detract from the Gospell I acknowledge it to be the Truth but take heede yee ascribe not too much vnto faith and neglect works beseeming faithfull Christians Faith requireth this of vs that wee be not Christians in word onely Giue credit vnto me as vnto him who hath truly tried the matter Vpon this he commended the Epistle of St. Peter wherein he admonisheth the faithfull to Plety Chastity and Sanctity vpon which occasion they who were present disputed comfortably out of Gods word and he listned as attentiuely He was demanded whither he receiued any comfort by that godly conference he answered that he was damned to euerlasting death neither was there any hope of Redemption left for him Oh said hee that I could put the least hope and trust in
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