in the Gospell may further bee confirmed by our owne obseruation viz. That wheresoeuer there is any mention of this sin in the new Testament there comes with it some intimation of the workes of the Mediator In Mat. 12. They opposed Christ himselfe in his miracles In Heb. 6. Paul instanceth in their crucifying againe of Christ c. And in Heb. 10. Of their trampling vnderfoote the Sonne of God c. So that this Truth is the doctrine of the Gospell the faith of our saluation through the bloud of Christ The which Piscator confirmeth by the Antithesis betwixt the contempt of the Law and the contempt of the Gospell handled in Heb. 10. 28. This Truth must be knowne to the partie he must be enlightened hee must haue a competent measure of knowledge before he falleth into this sinne For confirmation of this to omit that of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wee haue receiued the knowledge of the truth let vs consider how he enlargeth this point Heb. 6. 4 what phrases the Apostle vseth to set forth the measure of grace to which they had attained Marke his wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible that they which were once inlightned c. Wee shall not lightly finde a more plaine more full more pithie place Ergo let vs heere stay and demurre a little and labour to vnderstand the same There are two diuerse applications of this place if they may bee called Diuerse which all tende to the same ende For some doe apply each phrase to signifie some particular thing Thus Hemingius and Iunius First heare Hemingi◠Praecedunt peccatum in spiritum sanctum sayth hee there goes before this our sinne fiue things first An illumination Secondly A tast of the heauenly gift Thirdly A participation of the holy Ghost Fourthly A tast of the good ward of God Fiftly A tast of the powers of the world to come These hee thus explaineth This Illumination is the knowledge of Christ and his benefits The taste of the heauenly gift is the participation of these benefits by faith The communion of the Spirit is the Testimony of the Spirit in the hearts of the faithfull concerning the truth of God The good worde of which they tasted is the instrumentall cause of the former for by the word comes knowledge by knowledge faith the holy Ghost being powred into our heartes The powers of the worlde to come is that blessed Immortalitie which the faithfull and beleeuers doe tast of through the holy Ghost who doth renew their hearts Thus farre Hemingius very well and to good purpose if withall you note the Emphasis and and force of the word Gustaverunt haue tasted hee sayth not Deglutiverunt haue swallowed downe much lesse Concoxerunt haue digested it For it is one thing to beleeue truely and plenarily as did Lidia whose heart the Lord opened another thing to haue onely a tast Piscator handleth these fiue phrases thus They containe saith he first The benefits of God bestowed which are two viz illumination and a tast of Gods fauour Secondly The causes of them viz. The word and the Spirit Iunius not an Author to bee contemned goeth an other way to worke for hee makes these fiue phrases to answere to the fiue heads of the Apostles Catechisme spoken of in the beginning of the chapter that as by the knowledge and profession of those hee was aedified and builded vp in Christianitie so now in his relapse and Apostacy he did vndoe all and quite destroy the former building The first head of Catechisme was Repentance from dead workes to which answereth the first phrase were once enlightned idest were called from darknesse yea death to light yea life by the renouncing of themselues and their dead workes The second was faith towardes God to which answereth the second phrase Haue tasted of the heauenly gift which gift is faith receiued from God The third ground was the Doctrine of Baptismes not Baptisme onely but Baptismes as well the inward of the Spirit whereby we are made the members of Christ the sonnes of God and inheritors of the kingdome of heauen as the outward of the Minister by which wee are receiued into the Church and acknowledged members thereof To this answereth the third phrase were made partakers of the holy Ghost id est receiued the Spirit a most constant witnesse of their adoption and redemption The fourth head was the Doctrine of the Imposition of hands a ceremony vsed at that time to admit and consecrate by a publicke consent those who vpon tryall were found sufficient either to the common profession of Christianity in the comunion of the Sacrament or to some speciall office or function in the ministry To which answereth the fourth phrase Haue tasted of the good word of God which is the nourishment of those who doe liue by the Spirit and who by the Imposition of hands were called to the offices of a Christian life The last ground of the catechisme was the Doctrine of the resurrection and aeternall iudgement to which answereth the last phrase Haue tasted of the powers of the world to come id est That hope of life and immortalitie which is layd vp for them in the heauen Hitherto Iunius laudably indeede if there be tantum certitudinis quantum subtilitatis so much certainety as subtilty in this his application And this is the former The second kinde of Application is of them who do apply all these fiue phrases to signifie one selfe same thing Thus Caluin the Coriphaeus of our Diuines Notandum est saayth hee wee must heere marke with what Elogies the Apostle doth set forth the knowledge of the Gospell For hee calleth it first Illumination intimating that men doe grope in darkenes till Christ the day-starre doe arise in their hearts Secondly The tast of the heauenly gift teaching that the benefits of Christ doe transcend the heauens and yet by faith are tasted Thirdly The Participation of the Spirit because hee it is that distributeth to each one as he listeth Fourthly The tast of the good word of God signifying that in the Gospel the will of God is so manifested to vs as that it doth most sweetely delight vs. Fiftly The tast of the powers of the world to come insinuating that by faith wee are admitted into the heauenly kingdome beholding thorow faith that blessed immortalitie which is layd vpp for vs in the heauen Thus Caluin To the same effect Zanchius who thus explaineth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened viz. by the holy Ghost to know the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est haue tasted in some measure of the diuine bounty manifested in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est haue in some measure perceiued themselues renewed by the holy Ghost through the doctrine of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tasted of the good word of God id est the
speedinesse constraineth me to hasten And here could I very willingly take vp my rest and make an end hauing now finisht the two parts propounded in the beginning And certainely I will with much celeritie dispatch there remaineth onely vse to be made of what hath beene said and so an end Here then first let vs obserue the miserable estate of those men which are in this sinne Oh whose heart doth not ake whose loynes doe not tremble to thinke Sathan should thus farre seduce any man as to make him cast off God the fathers mercy God the sonnes merit to trample vnder-foote the Sonne of God to count the bloud of the new Testament an vnholy thing to set himselfe in hatred against God and all goodnesse Oh that man should ever in this life come to that estate that the Church may not pray for him but against him that he should bee so cauterized and giuen vp to hardnesse of heart as to haue no sence nor feeling of his estate no desire to come out of it Oh in the name of God let euery man try and examine himselfe that so he may find the estate of his owne soule how neere hee is to this sinne or how farre off from it Learne wisedome also to discerne of others both to admonish those who walke this broad way to destruction and to take heede of those who haue now already plunged themselues into the same and to quiet our consciences in the feare of this sinne Quaest. How may it be discerned who are in this sinne and who not What markes of it may yet further be assigned Respon Some answere thus Licebit interdum statuere c. It shall be lawfull sometime to determine whether he that falleth fall desperately or whether there be any place for recouery Sed quia rarissime accidit c. But in as much as it happeneth very seldome and God commending the incomprehensible riches of his grace by his owne example biddeth vs to be mercifull we ought not rashly to pronounce sentence of condemnation against any one rather charitie wisheth vs to hope well To this effect also Beza Quum hoc peccatum magis intus lateat c. Since that this sinne doth lye hid within the hearts rather then appeare outwardly nothing is so much and so warily to be looked into as to take heede that we rashly fall not to judgement in this case Heretofore when the gift of discerning spirits was in the Church this was more easie to be discerned by some speciall Revelation and yet even then very seldome very sparingly Wherefore now sayth he we ought to be much more considerate condemning the vices but wisely handling the persons Marlorate will haue such to be altogether left to the judgement of God But here then another Obiection is mooved viz. How may we then fulfill the Apostles iniunction in denying them our prayers If such may not in this life plainely be discerned then may we still pray for them and so striue against God and breake his direct commandement To this some answere that if we include such a one in our prayers and so make our prayers Non debito ordine not in a due manner though our charitie may excuse our prayer that it shall not be sinfull yet we shall suffer this losse that we shall neuer be heard for them As Christ on the crosse prayed for his murtherers but hee was heard onely for such who did repent the rest sinned vnto death But this answere me thinketh doth not so fully satisfie the doubt nor answere this text of S. Iohn which biddeth vs not to pray for such at all Neither can I simply allow of that exception which Bernard addeth to this Text If thou maist not pray for him yet maist thou sigh for him Happily thy sighes may haue accesse whether thou darest not send thy prayers For to what end should any mourne for such a one vnlesse our sighes and mourning might either procure him release from his punishment and so nullifie the iustice of God or obtaine remission for his sinne and so falsifie Gods word For which cause Samuell is greatly reprehended And I pray what is the sighing and groaning of the heart but the prayers of the spirit so that in this it is no great difference whether thou pray with the spirit inwardly or with an audible voice outwardly for both wayes prayer is performed Wherefore farre better is that which Calvin answereth If sayth he the desperate malice and wickednesse of any doth so plainely appeare as if God did with his finger point forth such a one wee must not striue with the iustice of God as if wee would bee more mercifull then hee Which is also confirmed by Beza vsing almost the same words But if the Lord shall as it were with his finger point forth such an offendor then this place of Iohn teacheth vs what to doe in such a case viz. we must not pray for him So then the whole answere I suppose may be thus declared 1. For matter of Imprecation we are to obserue all the cautions that were before mentioned and not suffer our selues to be drawne to that in particular Neither doe I hold it fitting even in the vrging of these common Anathema's mentioned in Scripture to haue any priuate intention 2. For praetermitting such in our prayers this precept might most happily bee obserued when the gift of discerning spirits was in the Church 3. Though we cannot obsolutely determine and conclude that such a one hath sinned thus desperately yet may we haue sufficient ground for a strong coniecture which may suffice to cause vs to passe ouer such in our particular prayers and to leaue them to God Neither are we to be blamed though wee should erre in this poynt since that our end is good and his sinne deserueth such a punishment and wee can haue no Faith to pray for him Still the first question How these may bee discerned doth rest vnsatisfied To which I answere that absolutely to determine of such a one is very difficult neither is there any sufficient marke but the event viz. Finall impaenitency But the grounds of suspition are such as these First Prophanenesse which kicketh and spurneth against all the workes of the Spirit all duties of holinesse no grace no thanksgiuing no humiliation not a good word but this mans dislike is seene yea such a dislike as manifesteth an heart full fraught with malice choaking and damming vp all passages of Grace thus plainely doth he professe his cankered heart and spitefull malice against the spirit of Grace Secondly when a man reioyceth not in any one truth reuealed in the Scripture concerning the saluation of man but rather doth question it doubt of it yea to his power doth impugne and resist it Thirdly enuying the grace and happinesse in which another standeth It was a bad signe in Kaen who enuied his brother because the Lord accepted the Sacrifice
distinguisheth them according to the contempt of those things which should keepe men from sinning First then in respect of sinne it selfe God keepes men from sinning one while by consideration of the filthinesse another while by consideration of the vnprofitablenesse of sinne These two are reiected The one by Impaenitencie which respecteth not the filthinesse the other by Obstinacie which will not consider the vnprofitablenesse Secondly in respect of Gods gifts he withdraweth men from sinne sometimes by the knowledge of the Truth and sometimes by the loue of the brother-hood and Communiâ—n of Saints These two also are opposed and hence comes the Impugnation of the knowne Truth and enuying the grace of God bestowed vpon a brother Thirdly in respect of his Iudgement God doth preserue men from sinning by working in them either a feare of his Iustice or an hope of his Mercie And these two also are withstood yea and contemned the one by Presumption which repelleth all feare the other by Desperation which reiecteth all hope of Mercie These then sayth hee for still I am reading a Lecture of Schoole-Diuinitie are the sixe kindes of this sinne against the holy Ghost viz. Impaenitencie Obstinacie Impugnation of the Truth Enuying Praesumption and Desperation Didaeus Stella whose commendation is that hee was counted An excellent and priviledged Preacher of Gods Word may helpe vs also somewhat in this our disquisition Something more contract hee is then Aquinas Take him thus Some sayth he call this sinne the sinne against the holy Ghost The deni ill of Christ some Finall Iaepenitencie some Any sinne after Baptisme some a voluntary Obduration some a Desperation of Gods mercie proceeding not from ignorance or passion but from Malice Others call it any deadly sinne committed wilfully and maliciously the which they devide againe into sixe particulars Praesumption c. Wee will walke no further in these pathes least wee fall into a Maze or Labyrinth Carmine ab vno disce omnes The rest are like these and these farre wide None of these sayth Stella come neere enough to the Truth which may appeare by these Arguments 1. Argument Christ manifestly sayth Stella for first we will fight with his weapons distinguisheth betwixt the sinne against the sonne the sinne against the Spirit saying He that shall speake a word against the sonne of man it shall be forgiuen him but to him that shall blaspheme the holy Ghost it shall not be forgiuen him And yet the sinne against the Sonne may proceede of malice a man may be obstinate in it yea and impaenitent also to the end perseuering in his sinne witnesse Arrius the troubler of the world whence it followeth that all sinne of Malice is not this sinne And here must I needs intreat you to take notice how Bellarmine doth passe ouer this opinion This sentence sayth he is true but it satisfieth not the question And why Because albeit this sin be sinne of Malice yet all sinne of Malice is not this sinne The which he further confirmeth because the sinne against the holy Ghost is Blasphemie and so a speciall sinne But sinne of Malice is not any one speciall sinne neither is it alwayes blasphemie but onely a generall kinde of sinne the particulars whereof are sixe in number Thus farre Bellarmine 2. Argument Many who haue sinned and offended in these seuerall kinds haue notwithstanding returned againe and haue repented For if we should let loose the raines of our censorious judgement to condemne all presumptuous all enuious all obstinate all impenitent persons may wee not iustly feare that caueat of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudge not that ye be not iudged Far more modest more charitable is the iudgement of Musculus It may be that he who to day doth too much either presume or despaire of Gods mercie that is obstinate that is impaenitent or enuious may correct these affections to morrow and so be renewed by repentance Quod si talis ad finem perseveret But if he continue so to the end well may he sinne to death but yet he committeth not the sin against the holy Ghost 3. Argument The sinne against the holy Ghost cannot be augmented by Circumstances For as I said it is the greatest the Nil vltra of all sins But all these may be exaggerated by the seuerall circumstances of Time Place Person c. 4. Argument That which Bellarmine sayth of Impenitencie is true also of the most of these viz. They are certaine Circumstances in all sinnes They are certaine Symptomes of this sinne but not the sinne it selfe Or to speake more fauourably they are some of them parts of it some adiuncts some necessary companions but the sinne it selfe is some further matter This in generall now let vs single them out one by one and bring them into the field and so passe the Pikes of our Examination Or if you will let them come forth by couples that so we may the sooner haue them dispatched The first couple is Impenitencie and Obstinacie Impenitencie is The setled purpose of a man wilfully determining neuer to repent Wherein first I maruaile what great much more what specificall difference can be made betwixt Impenitencie in this sense and Obstinacie For what is Obstinacie but a resolute purpose and intention to continue in sinne And what difference betwixt a Resolution to continue in sinne and a Resolution not to repent Especially since there is no other way to leaue sinne but by repentance Nor to repent but by leauing sinne When Iacob sent his sonnes into Aegypt to buy Corne his Motiue is z That we may liue and not dye Esay speaking of the Iewes sayth They declare their sinne and hide it not Compare these what difference Liue and not dye Declare and not hide Continue in sinne and not repent of it Secondly Further if we well consider of it we shall easily see that this Propositum non revertendi Purpose to continue still in sinne without repentance is such a disposition as cannot sinke into the heart of a man and therbe setled vnlesse the Iudicial act of God do proceed against a man for former sinne It sauoureth too much of Arminius poyson to hold that a man may thus settle and dispose his owne heart that hee would resist the worke of Gods spirit and fully resolue with himselfe neuer to repent Thirdly Once more heare what Stella sayth concerning Impenitencie which among all the sixe is that which most pleaseth the Rhemists and which they doe most easily grant to be the sinne against the holy Ghost It is not likely that all who dye in finall Impenitencie doe sinne against the holy Ghost The next couple are Impugnation of the knowne truth and Envying of Gods graces bestowed vpon the brother-hood These two come somewhat neere especially if wee remember their Genus which is Peccatum ex malitia
is this our sinne in man because it is an Apostasie from the Gospell Secondly as against the Gospell so against the Spirit which worketh grace by the Gospell The Schoolemen said not nothing inascribing Power to the Father Knowledge to the Sonne and Grace to the holy Ghost Against the Father men sinne of infirmitie against the Sonne of Ignorance and these two are remissible But against the holy Ghost men sinne of malice and this is irremissible But I would rather haue said thus That in regard these men sinne against the spirit id est the proper effect and worke of the spirit in them their sinne must needs be irremissible because there is not another person in the Trinitie whereby they might receiue grace and arise to Repentance For God the Father bestowed Innocencie and righteousnesse vpon the creature at the first by which he might liue This being lost God the sonne came to repaire it and to restore vs to our former estate and he indeed paid the price of our redemption But man being in the state of nature could haue no benefit by it Then came the holy Ghost and regenerated and quickened man and taught him what Christ had done for him what is the vertue of his death and passion yea the spirit also applieth the bloud of Christ and by it washeth and purifieth the heart of man and so sanctifieth both body and soule Hitherto you see how still as man profiteth not by the former grace there is yet another person in the Trinitie who by a second worke can make the first effectuall But now when it is come to this that the worke of the spirit is resistell and impugned so that these three persons haue giuen him over there is none other meanes for him to recover For to whom should hee goe when these forsake him Where may he finde a Physitian if these conclude his wound is incurable Where are you all you grand Imposters of the world You strict defenders of the Intercession of Saints and Angels Now come forth and helpe Here here is place for the Indulgences of your Popes the merits of your Saints the intercession of your Angels Here is a man forsaken of God out of all hope of heauen can you now cure him If there be any Deity in your Saints any Divinitie in your Angels any hope any helpe any merit any mercy any vertue any power now let them shew it Let them recouer this forlorne man out of the gulfe of hell restore him to his former estate of grace reforme his will cure his affections renew his minde create a right spirit within him in a word vendicate him from everlasting perdition and destruction Oh! miserable comforters are you all here where there is need of helpe you doe forsake there where there is no need you promise it largely No no this mans estate is wretched though not lamentable miserable though not pittifull He hath forsaken God refused heaven to hell he must there to be tormented so long as God shall liue for ever for ever Thus much for the Reasons drawne from the Obiect The nature also of this sinne is such that it refuseth repugneth all pardon as which doth indeede 1. wittingly 2. wilfully 3. malitlously 4. totally fall from the profession of godlinesse God hauing created man ordained in his soule two principall faculties to be the guides of his life the conducters of his actions viz. the Vnderstanding and the Will The vnderstanding he furnisht with knowledge of the will of his creator in heauenly things This knowledge being lost in Adam was repaired againe by Christ who is the light that lighteth euery one that commeth into the world by the light of nature and the Sonne of Righteousnesse shining in our hearts by the light of grace by whose spirit we are ledde into all truth and thereby are inlightened in the vnderstanding to discerne both good and evill This is the grace which of God we haue receiued and receiued to this end questionlesse that the abundance of knowledge should worke effectually in vs in turning vs from all iniquity and should teach vs to deny all vngodlinesse worldly lusts Wherefore if wee doe wittingly put out this light extinguish this knowledge quench the spirit and hauing the key of knowledge doe yet shut vp heauen gate against our selues if we know our Masters will and doe it not if we know the lâ—ght and therefore hate it see the plague and runne into it What remedie can there be What hope of pardon or of remission Had we not seene we had had no sinne but now that wee see our sinne remaineth It had bin better not to haue knowne the way of righteousnesse then after knowledge to turne from the holy Commandement Better saith Peter id est lesse punishable by farre Affected ignorance is very lyable to the curse of God but witting reiection of knowledge once receiued is abhominable If we sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the knowledge and acknowledging of the truth there remaineth no more sacrifice for sinne As they are destitute of pardon because wittingly they sinne so also because wilfully The will of man the other principall facultie in mans soule was endued with freedome that so it might freely worke and following the direction and guidance of the vnderstanding might apply it selfe to embrace and choose the good and to eschew and refuse the evill The strength of this indeed was overthrowne by Adams fall but it being much renewed by Christ serveth to the same end still Wherefore when men doe wilfully and of set purpose turne aside and sinne not of infirmitie but of peevishnesse who can helpe them If the Patient bee willing to be cured the Phisitian may by his skill doe much But if he be froward perverse wilfull obstinate and will not be healed there may be balme in Gilead and Physitians there but yet the wound will not bee recouered Who can cure him that refuseth to be cured Certainely the Physitians that enterprise this must returne the complaint of the Prophet We would haue cured Babell and shee would not be cured forsake her c. for her iudgement is come vp to heaven and is lifted vp to the clouds It is worth the noting that in the Law there was no Sanctuary for wilfull murtherers Neither in the Gosspell is there any pardon for wilfull Apostataes It is the word of the Lord and it will be found true If yee walke stubbornely against me I will walke stubbornely against you And that of the Psalmist With the froward thou wilâ— deale frowardly You haue seene a stubborne sonne and a severe father as it were striving for the victory The father scourgeth him for his fault the sonne he striveth strugleth roareth sobbeth snubbeth and ready he is to burst for anger The father then groweth angry and to him againe and layeth on sorer fiercer yet will not the varlet yeeld stubborne still stomackfull
it must needes bee both for thee that exhortest and for him that is exhorted For him whilst thou stirrest him vp to walke in the path of godlinesse for thee whilest thou art carefull to mend thine owne wayes for him since thou pullest the more out of his eye for thee since thou must also pull out the beame out of thine owne eye And since this exhortation must bee mutuall therefore also men must suffer the word of exhortation patiently not kicking against the prick nor spurning with the heele against him that seeketh to reforme them Seuenthly Forsake not the assembling of our selues together or as the Geneuah readeth the fellowship that wee haue among our selues A third preseruatiue set downe by Paul in the same place concerning this our sin exhorting to obserue the holy assemblies and neyther of our owne accord forsake them nor suffer our selues prophanely to be led away from them The which he exemplifieth as the manner of some is to deterre and scare the godly lest they should suffer that to happen to themselues which is a dammage and detriment to others Many in the Church doe and indeed iustlie condemne those who for their offences are to be separated from the Congregation whereas in the meane space they themselues doe more loosely and at their lust and pleasure neglect forsake yea and contemne the Church assemblies They which are frequent in the Communion of Saints haue a good meanes to keep them from Apostasie but if they forsake the same then are they subiect to errors Schisines and damnable Heresies It is obserued that Euah was seduced by the Serpent when she was out of the company of her husband and certainely it is manifest that hence arose the whole generation of Vipers the brood of Haereticks which haue beene in all ages viz. when men puffed vp with pride of their owne gifts haue scorned and contemned the fellowshippe of the Church and so haue runne into singularitie and thence to Haeresie and damnable Apostasies One preseruatiue more and so I conclude Eightly Take heed least there be in any of you an euill heart and vnfaithfull or an euill heart of infidelitie wherin to the end that men might take heede of Apostatizing from God he exhorteth them to see to their heart Many doe make a faire and glorious profession of the Truth whereas in the meane space in heart they affect it not nay dislike it Therefore sayth he Take heede and be very circumspect least any of you carry an heart incredulous and rebellious against the doctrine of the Gospell for it must needs be that such a one shall in the end returne to his former vices and taking port with Sathan fall from the liuing God A good Caueat for hypocrites who desire not sinceritie but onely make a faire outward shew to please the world They loue the prayse of men more then the prayse of God Certainly these men are all of them subiect to this sinne and may as well come to it as Iudas Iulian or any of the rest who indeed to satisfie their own turne to get applause of the world to shunne perils and dangers are content with yea forward in the profession of Christianitie when God knowes their hearts are not vpright with God and therefore what maruaile if they goe out from vs and become Apostata's since they neuer were of vs id est of the number of those who hauing sacrificed their hearts to the Lord dedicate both body and soule to the profession of godlinesse Moses to the people giueth this same charge Take heed to thy selfe and keepe thy soule diligently marke that keepe it and keepe it diligently The which Salomon secondeth a keepe thine heart with all diligence Tremellius readeth supra omnem observantiam aboue all manner of keeping i. e. more diligently then thou wouldest keepe any treasure And why Salomons reason is good For out of it are the issues of life All the actions good or euill proceed from the heart It was prouided by the Law of the twelue c Tables that all springs and fountaines should be kept free from filthinesse and pollution least these being corrupted should fill the land with insection so is it here Pauls reason is more effectuall viz. in departing from the liuing God id est least you depart from the liuing God intimating that as by faith wee doe come neere to God and cleaue vnto him so by our infidelitie we fall from him So then to conclude The heart is all in all therefore heare we so often My sonne giue me thy heart Wherefore if any be desirous as all ought to shunne this sinne of Apostasie let him here beginne it is not the least good helpe Keepe a good heart Take heed there be not in any of you an euill heart of infidelitie and vnbeliefe for if there bee it cannot bee but you will in the end depart from the liuing God I haue now done And I suppose that that censure which Horace passeth vpon the tedious Poet will also passe vpon mee Tenet occiditque legendo But if the Lacedaemontans thought themselues well excused when they sayd The Thebans haue beene so tedious in their iniuries that wee cannot vse our wonted breuitie of speech I hope the multiplicitie of matter whereof I haue had to speake will also in part hold me excused The comfort therefore that Diogenes Synopensis hauing almost tyred his Auditors in reading a long Oration spying at last the blancke paper gaue them doe I present to you The hauen is in kenning the land within sight For I am now come to that which I haue still poynted after viz. the end Now therefore giue me leaue like the newly arriued Marchant to sit downe and count with my selfe what is the summe of all which in this ship I haue ventred Now I find that the summa totalis commeth to this First You heard the explanation of the Text by obseruing the terme vsed and the number insinuated Then did I propound the two maine parts of my Discourse wherein first I sought out the sinne what it was secondly Searched it to see why incurable In the disquisition hauing found it to bee the sinne against the holy Ghost wee passed by those sixe kindes reckned by the Schoolemen and prooved by Argument both in generall against them all and in particular against each that no one of them is that sinne which we sought for The which at the length was defined to be a generall Apostasie of a man fallen from the knowne Truth euen to a malicious persecution and blaspheming of the same the which words I reduced to three heads first The whence viz. from the knowne truth The truth of the Gospell not of the Law Secondly The whether to a malicious persecuting and blaspheming Thirdly The motion a voluntary and vniuersall Apostasie In searching the deadlinesse of the wound I found it to be therefore called a sinne vnto death because
wisheth Grace mercie and peace from God the father and from the Lord Iesus Christ. COurteous Reader before thou enter vpon this Discourse either to read or to censure I haue to admonish thee of two things First for the manner of writing thou maist easily see it to bee fitted for the Pulpit And indeed so it was that hauing diuerse yeeres since deliuered some few out of this text to mine Auditory I did lately vpon warning giuen take it once againe in hand and alter change correct and enlarge it till I brought it to this quantitie in which it is so preparing it for a more noble Audience Then finding it be ouerlong to be rehearsed at once I was constrained againe to Epitomize it Here therefore hast thou and that is the second thing whereof I aduertise thee at large the whole body of that Discourse whose Epitome was rehearsed in publique So that if any thing seemed to them that heard mee eyther obscure or too slightly passed ouer in the deliuery here may they helpe themselues to vnderstand my meaning For the matter I shall not neede to tell thee that it is needfull in respect of the times wherein the words of our Sauiour are seene fulfilled For because iniquitie doth abound the loue of many waxeth cold And how many are there daily who either fall backe to Popery and Aegyptianpalpable superstition or else turne open rebels by Atheisme And well may we thinke that when the Sonne of man commeth he will scarce finde faith vpon earth Who is there therefore except that vnprofitable seruant that hid his Talent in a Napkin but will be willing to set to his helping hand if not to stay all yet to preserue some from Apostasie Hence commeth it that now lately there haue beene more Sermons and Tractates publisht concerning this sinne of Apostasie within these few yeeres than were in many ages heretofore So that now it might seeme as superfluous for an after-commer to deale in this subiect as to take in hand new Arguments for Popery All which haue bin so often vrged by Schoole-men alledged by Catholikes re-assumed by Popish Priests painted ouer by Iesuits that a man might sooner hope for holesome meate to be made of Cole-worts twise or thrise sodden than to find a new and not here-to fore answered Argument So here Yet since the gifts of men are diuers albeit they proceed from the same spirit what hindreth but that still men may bee doing and doe well since the end of their Action is the glory of God Concerning this present Tractate what it hath not to be found in the former thou thy selfe good Reader vpon tryall wilt easily perceiue In reading of which if thou be such a one who knowest me not It is well goe on and try the spirits If such who doest know mee yet doe me the curtesie to withdraw thy selfe from considering my meane-nesse and looke onely vpon the cause Consider the waight of Reason which I haue alledged For if thou shouldest either like the worse of this in respect of mee or esteeme better of another in respect of his person not regarding what force of Argument we doe either of vs alledge thou maist easily erre as who indeed doest pinne the truth of God vpon the sleeue of man To conclude then if thou be judicious reade censure and correct I giue thee free libertie For I will not my selfe be tyed to this that I haue deliuered if I see better reason to evince it than is brought to confirme it But if thou be one who either doest or justly maist suspect thy iudgement reade but leaue censuring to others Howsoeuer it bee whosoeuer thou art conceiue thus of mee that my desire was to haue deliuered the Truth and nothing but the Truth So wilt thou I hope commend me and my labours to the blessing of God in thy prayers And cause mee to rest Thine in the Lord the Lords vnworthy seruant in the Ministery T. B. To the deuoute Readers which desire to keepe Faith and a good Conscience to the end Grace and Peace and strength against Temptations by IESVS CHRIST MARVAILE not deere Christians and courteous Readers that so many learned diuines and holy minded men bestow so much paines and spend so long time in so sad and vnpleasant a subiect as this is searching and desirous to define what the impardonable sinne against the holy Ghost should be For euen as the best and most approued Phisitians doe more busie themselues in studying those maladies which are most incurable rather then those for which euery emperick hath a medecine in readinesse and cach one amongst them proueth himselfe in his skill if hee haue sound out eyther some especiall Antidote to preuent or some singular remedy if not perfectly to cure yet to ease and aswage the tormenting paines of such desperat disseases as aflict men most as well with the feare of imminent death as with the sence of present dolours Euen so for as much as all heede is to be giuen and all diligence carefully vsed that no man if it be possible dash vpon this Rocke nor fall into so deuouring a deepe many students in diuinitie enflamed with zeale care and loue vnto mens saluation refuse no paines nor think any labour grieuous by night or day if they may be so happie as to giue warning betimes and so preuent any mans relapse or falling away And for as much as many true hearted Christians vpon a tendernesse of Conscience through Satans illusions are often troubled with a feare of hauing offended in this kinde And others againe in a continuall securitie forsaking their first loue reuolt and fall off by little and little from the practise of sincere Piety taking the high way to Epicurisme and denyall of their profession and so come neere and into great daunger of finall relapse at lest if not of an hatred also and despight of that holy truth which they once professed therefore good men willing to comfort the one with solid euidence of Gods word and to reclaime and saue the other from the perill of so irrecouerable a fall doe labour in this sad subiect that by an exact deciphering of that mortall sinne both might finde fit instruction whilest the one may see how farre they are from it and the other perceiue how daungerously they hasten towards it Now as men are diuersly affected some with feare and some with presumption as I haue shewed so likewise we may finde very great yea too much variety of opinion amongst writers concerning this sinne some supposing it to be so rarely and seldome admitted as scarce three examples or foure can be produced since the beginning of the World others make it so frequent and vsuall as almost all that finally fall from their Faith and holy profession are supposed by them to sinne in this kinde Againe some are of opinion that only God can discerne who they be that sinke and are drowned in this gulfe as if he had not reuealed
any certainty concerning this matter and thereupon shunne and reiect all meditation vpon this point and Argument as vaine and vncertaine I am not worthy neyther will I take vpon me to censure great and learned men but let it be seriously considered how much and how often mention is made in Gods word of this fearefull fall and direfull plight that men are brought into thereby and we may easily guesse that the Lord would not haue vs vtterly ignorant of it And let vs weigh and obserue the fruit and great benefit which Gods people by a sober and wise meditation hereof may reape and it may be iudged that their labour is commendable who warily and with iudgement write and preach to that purpose For as Mariners cannot easily shunne the gulfe nor rock except they know or at lest can guesse whereabouts the daunger is No more is it likely that a Christian professor should liue absolutely without the perill or feare of this so fearefull a sinne in some probable sort vnlesse he be warned thereof by such as doe study the point of purpose It is more then manifest that the danger of such a relapse is very great and that our vigilancy and care of auoiding it ought to be no lesse and lastly considering the drowsie securitie of this age the present decay of zeale the vtter neglect of the meanes to quicken it that no argument is of more necessary and profitable vse to be preached or published then this at this time wherein many hanging as it were in suspence and expectation are ready whatsoeuer shall ensue with Demas to embrace the present world and so politickly in the meane while doe carry themselues that which way soeuer they shall hereafter thinke good to incline yet they shall not be deemed Apostataes But let them for all that as it were vpon this publique warning examine themselues whether their hearts and Consciences bee not plainely and euidently euinced of the truth of the Gospell against Atheisme Papisme Turcisme Iudaisme or whatsoeuer Gentilisme or other sect and if so then consider whether the reuolt from the knowne truth will not prooue as haynous a fault in Gods sight for all their couert carriage as heauy a clogge to their Consciences as deepe a downefall from Grace and as wilfull a losse of the tast of the power of the world to come as if they had professed it in the forwardest manner or rather let them feare lest whilst they in worldly wisedome vsing cautelous circumspection to prouide for a change doe not palpably bewray that they receiue not the loue of the truth together with the knowledge thereof and so declare plainly that they are of the number of those vpon whom God in his iust iudgement will send strong delusion to beleeue lies The Scribes and Pharisees neuer vndertooke the profession of Christ as of the promised Messias yet because they were euidently conuinced by his word and workes that he it was that was to come Christ spareth not to call their wilfull reluctation and opposition against him blasphemie against the Spirit And I could wish that such wary walkers in neutralitie would vouchsafe to peruse this short treatise which tendeth to admonish them at least that they outstand not the time of Grace but rather feare least being forsaken and lest in a Reprobate sence when they would they shall not bee able to embrace and apply to themselues what they once knew and had learned and so fall to despight both God and good men This let all men know and take notice of that no time nor age since the dayes of the Apostles hath beene more likely to bring forth plentie of peccants in this kinde then this we liue in First knowledge did neuer so abound not onlie amongst the learned but euen amongst the lay-vulgar by the cleere light and plentifull preaching of the Gospell Secondly this knowledge hath begotten an vniuersall profession and forme of outward Godlines wherby men giue consent to the Truth preached and manifested vnto them Thirdly this generall consent hath bred a forwardnesse in many shewing in probabilitie their hearts affected with that which they professe and to haue attained a taste of the heauenly gift as the Apostle speaketh From such a degree and measure of knowledge and Grace if any should fall as if greater heede be not taken it may be feared sâ—me will especially if that should come to passe which those Politicians before spoken of doe prepare for and want of zeale in others doth deserue How deepe should they sinke into this Dungeon and how neere might we iudge them vnto this sinne Cast your eyes back a little and looke vnto the Histories of former times and for want of other bookes concerning more ancient ages of the primitiue Church take notice only of the defection after King Edwards daies How many seeming forward professors during the liberty of the Gospell in a moment almost not only forsooke their sinceritie but also became violent persecutors of that themselues professed whose desperate ends in that their wilfull Apostasie without any remorse at all pronouncing damnation vpon themselues with horrible blasphemies and heâ—lish despight against God declare manifestly that their fall was scarefull and their sinne vnpaâ—donable Now although we haue none other cause blessed bee God giuen to vs to feare or suspect any such defection or change but only our owne sinnes deseruing such a plague yet are not their labours vaine and to no purpose which giue warning before that men looke to their standing and take heede that they fall not Sathan is subtle and mens hearts are deceiptfull out of measure and some without any such cause giuen may be taken with a sudden spirituall Apoplexie and fall headlong at once not only into the loue and practise of sensualitie but also into the hatred of that grace of God which teacheth them to deny all vngodlinesse and worldly lusts and to liue Godly righteously and soberly in this present world And some others though they fall not at once like a man that flingeth himselfe downe headlong from the top of a Rocke or steeple may be so carelesse of their estate as by insensible back sliding through the deceiptfulnesse of sinne they may depart away from the liuing God and being once gone fall into Saul his case the sonne of Cis who quite berest of the spirit of Grace had an euill spirit sent to terment him Or become like the Apothecaries Glâ—sse or Gally pet which being emptied by now and then a little of some precious or speciall Cordiall is sitted to receiue venome or poyson And if any doe stand and be preserued out of such temptations these and such like endeâ—uours that exhort admonish and rebuke before hand may truely be said to be the Antidotes and blessed meanes of preuention and they that desire to stand and not to fall ought to vse them reuerently and with thankes to God who of his infinite mercies vseth mens ministeries vnto the preseruation
Sinne grounded vpon malice These are parts of that sinne wee seeke for and Ergo I passe them over Now for the last couple viz. Desperation and Presumption These cannot be that sinne which we seeke for As for Desperation how many poore soules haue there beene heretofore who through the sense of GODS wrath and anger against sinne whereof their guiltie conscience did accuse them haue for a time cast off all hope of pardon fallen into despaire as if God had forgotten to be gracious and had shut vp his louing kindnesse in displeasure concluding plainely with Dauid This is my death and yet afterward remembring the yeeres of the right hand of the most high haue recollected themselues gathered strength and regained comfort But what neede I Scripture or experience or the consent of Orthodoxall Writers to proue this point if our Adversaries will stand to their words Thus then I set mine Argument The sinne against the holy Ghost is a sinne vnto death and irremissible this is in confesso amongst all and shall God willing be further confirmed when I come to the second maine point In the meane space I assume Praesumption is not to death but remissible wherefore I conclude that Presumption is not the sinne against the holy Ghost and consequently neitheir can Desperation bee because contraries are alwayes to be referred to the same head The assumption I prooue out of the words of their owne Authors He that shall vpon hope of a Iubilee to come willingly and purposely fall into a sinne reserued may notwithstanding be absolved Neither will their common Euasion serue the turne to say It is but one Doctors opinion and therefore they are not bound to receiue it For these are chiefe men Pillars of their Church Navarre the great Casâ—ist Cordâ—bensis and Bellarmine If they refuse the judgement of these men who hereafter will step forth to maintaine the Romane Church and Papall dignitie Thus is it plaine I hope and euident that hitherto we haue not found out that sinne which wee seeke for The schoole-men and their followers though learned wise graue judicious yet haue in this point fayled come short and are not to be maintained Marcus Caeâ—â—us hauing a better veine in obiecting then in answering in vrging then in defending is by Cicero said to haue Bonam dextram malam vero sinistram A good right hand but not so good a left one allâ—ding to this that the right hand holds the sword to strike the lefâ— the backler to defend The saying of Cicero may perhaps by some and that deseruedly be to mee applyed who hitherto haue spent the time rather in confutation then confirmation which least it be I now come to the vse of my left hand and will tye my selfe close to it in the Explanation and confirmation of that definition which as I take it doth most happily most properly most perfectly set forth what this sinne is which wee seeke for what the sinne against the holy Ghost is the which I describe to be A generall Apostasie and revolt of a man wilfully fallen from the truth knowne even to a malicious persecuting and blaspheming of the same In the which before I come to particulars I note in generall that it is a sinne not so much against the person of the spirit as against the worke of the spirit For which we haue a cloud of witnesses A whole day would not suffice to take their Examination Let Beza speake for the rest It is called the sinne against the holy Ghost not as the spirit is a person in the sacred and euer blessed Trinitie for neither is the dignity of the spirit greater then of the father or the sonne they being in glory coequall in maiestie coeternall which would follow were the sinne against the person Nor is it possible to offend any one person of this Tri-vnitie but the iniurie doth redound to them all but in respect of his proper and peculiar worke in vs. The which here is not so much the act of Faith and Repentance cast off by Obstinacie and Impenitencie nor of Hope and Feare reiected by Desperation Presumption as of the illumination of the minde and vnderstanding and the convincing of the Conscience and affections This is that worke of the spirit which this sinne opposeth and opposing is sealed vp to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinne against the holy Ghost a sinne vnto death and irremissible Now for perticulars Where that we may let nothing of any moment passe from vs vn-examined I will ranke the wordes of the former definition vnto three heads This Apostasie is a Motion though a bad one in which as in all other Motions wee may obserue first The Terminus a quo from whence Secondly The Terminus ad quem whethor Thirdly The motion it selfe 1. Terminus a quo from whence id est Truth Knowne 2. Terminus ad quem whether Persecuting Blaspheming Malicious 3. The Motion Apostasie Generall Wilfull THe first word in the Terme from whence they fall is the Truth For this marke Beza speaking of this our subiect sayth that This Sinne doth directly and immediately respect the first Table not the second Bucanus seemeth to contradict this Hinc colligo Hence sayth he I gather that the sinne against the spirit is not any transgression of the morall Law neither vniuersall nor particular whether proceeding from ignorance or infirmitie or malice against the Law of God This difference is not so great but an easie reconciliation will suffice For either Beza meanes no more then this that it is directly and immediately against God as the breaches of the first Table not mediately as the breaches of the second Or else he enlargeth the bounds of the Law including vnder it the knowledge of the Mediatour which Bucan perhaps excludeth And this I am the rather induced to beleeue in that Beza a little afterwards reckoning vp particular lapses and sinnes against the first Table which sayth he cannot be this sinne mentioneth Dubitationam de Christo doubting of Christ. And certainely I fully beleeue that this sinne against the holy Ghost doth necessarily suppose the knowledge of the Mediatour for it seemeth impossible that the creature should vnrecoverably fall from the Creatour vntill he haue reiected also the helpe of the Mediatour offered to him So that by Truth in my definition I vnderstand not with the Novatians any naturall morall or civill truth wherof certain knowledge is obtained no nor any supernatural truth in Scripture reuealed but the supernaturall Truth of the Gospell that euerlasting Word of Truth to witnesse which Christ came into the world In which respect Christ calls himselfe the Truth viz. because he is the matter and argument of the Gospell This point besides that which Aquinas doth helpe vs with who maketh Apostasie to be Species a kind of Infidelitie which is contrary to faith faith I say required
Gospel it selfe and the faelicitie of those who doe embrace the Gospell who haue peace with God and peace in their owne consciences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the world to come id est by the Gospell they haue perceiued how great the foelicitie of the godly is like to bee in the world to come Thus Zanchy referreth it to the Gospell Caluin to the knowledge of the Gospell Something more roundly goeth Bullinger to worke Vtitur Apostolus Endiadi c. The Apostle sayth hee vseth an Endiadis a figure in the Copie of words diversely vttering the same thing For what else is it to be enlightned but to taste of the heauenly gift And what is that heauenly gift but the dowry of graces proceeding from the Spirit and what is that dowrie but onely by which wee receiue the saving word of God and are made partakers of eternall glorie To stay no longer in this discourse for I feare you thinke me tedious alreadie whether wee vnderstand this place of seuerall graces with Hermingius and Piscator or apply it to the points of the Catechisme with Iunius or make it an Endiadis with Bullinger or referre it to the Gospell with Zanchius or to the knowledge of the Gospell with Calvin Here I obserue two thinges for our purpose first That the Terminus a quo from whence is the Truth of the Gospell not of the Law secondly That this truth must bee knowne I might also adde Professed but that would too much streighten and restraine the search of it For Diuines doe obserue two sorts of men subiect to this our sinne Some haue both knowne the truth and also made profession of the fame as Saul Iudas Alexander the Copper-smith Arrius Francis Spira and Iulian the Apostata All these made profession of the Gospell before they fell away And by name Iulianus was well grounded in the Christian Religion knew the truth of the Gospell was baptised yea and publiquely did make profession of it and yet through the perswasions inticements and allurements of those wicked Philosophers Libanius Iamblicus and others he fell away and became a most cruell persecutor This is one sort Another there is which haue certaine knowledge of the truth but yet haue not giuen their names to professe it but doe hate persecute and blaspheme it calling it erroneous haereticall and diabolicall Such were the Pharisees against whom our Sauiour Christ disputeth Mat. 12. Who albeit they did know this to bee truth which Christ taught knew that he was the Messiah that his miracles were wrought by the finger of God yet of an obstinate enuious and malitious minde resisted contradicted and blasphemed Such were some of Stephens accusers they knew the truth of that he taught yea and were convicted in their consciences so that they could not resist the spirit by which he spake But the most manifest example is in Satan and his Angels For though he know the truth that is That Christ is God the Sauiour of the world that all felicitie is to be hoped from him alone yet still he doth resist slander and blaspheme the truth and hauing maliciously rejected it himselfe doth labour by all meanes to bring men into the same state of condemnation Hence come all heresies which doe oppose the Truth Hence come Atheisme and Epicurisme whereby all care of Religion is cast off Yea which is most of all to be wondered at albeit he knoweth that his wickednesse falleth still vpon his owne pate yet he doth still resist because he will resist To wind vp this point All they who fall into this sinne first of all doe attaine to a certaine and assured knowledge of the truth though all doe not professe it Yea and which is more it is no swimming motion but a full perswasion so that the Conscience thereby is convicted and constrained secretly to confesse it so to be as the Pharisees whiles they are in the Synedrion can say What shall wee doe for this man doth many miracles And afterwards A manifest miracle is wrought by these men and we cannot deny it Hence it is that Paul was excusable in that he did it through ignorance as many now also doe persecute the Truth which if they were perswaded that it was the Truth would embrace it with all readinesse I would faine now passe from the Whence to the Whether were it not that I feare least some of Arminius brood should hereupon buzze into your eares that this Illumination this knowledge is sauing knowledge And the Grace sauing Grace and that there is at all no difference betwixt them but onely Perseverance and thereby would hope to confirme their poysonous and vncomfortable Doctrine of Recidivation and falling from saving Grace once received And yet I will for why should I feare this Certes I neede not if you will be pleased to remember and often to meditate on those three disparisons betwixt Temporizers and true beleeuers which the late Reuerend Synod of Dort hath observed out of our Sauiours parable viz. first That Temporisers receiue the seede in a stonie but true beleevers in a good ground id est in an honest and good heart Secondly They want roote These are rooted and grounded haue a fast roote Thirdly Those are fruitlesse these bring forth fruit with patience constancie and Perseverance So that though the mind be enlightened yet the conscience is not purified though the braine swim with motions yet the heart wanteth vpright affections though the vnderstanding bee enformed yet the will is not reformed much lesse the whole man trans-formed into the image of Iesus Christ. This if you will remember you shall not neede to feare the enticing words of mans wisedome which cunning seducers vse to beguile vnstable soules And thus I passe from the Terminus a quo to the Terminus adquem from the Whenoe to the Whether that as we haue seene where they stood before their fall so now wee may see their practise since their praecipitation The Terminus ad quem the Whether hath in it two speciall words for as for bluspheming it is a species of Persecuting and it is no moment whether of them wee set first whether Malitious or Persecution for it is a Malicious persecuting and a Persecuting malice Yet since the effect declares the cause and this persecuting is the effect of that cause let vs if you will first speake of this and afterwards come to the other Persecution generally is a peevish and froward disposition of the wicked whereby they are whetted on cruelly purposely and peevishly to infest and trouble the Truth and those who doe professe it studying by all meanes to satisfie and satiate their wicked yea their diabolicall fury The notation of the word teacheth thus much for Persequi est pertinaciter sequi sayth Illiricus To persecute is perversely to prosecute This Persecuting is an action this action workes vpon an obiect this obiect is
threefold 1. The professors of the Truth they can rest in no ground their persecutors are swifter then Eagles stronger then Lyons spare no paines no labour to dissipate and roote out were it possible the memoriall of them from off the face of the earth Yet if this were the worst it were well but they also persecute 2. the Truth it selfe as Paul sayth of Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He greatly resisted our words the doctrine that Paul preached Neither doe they stay here but they oppose 3. The Maiestie of God himselfe Indeede their hand is too short but they supply it with aboundance of malice and hatred yea and their tongues shall walke at libertie against the God of heauen And like as the Great redd Dragon when he could no longer remaine in heauen nor devoure the woman then he went and made warre with the remnant of her seede So these men when the person of Christ himselfe is exalted aboue the heavens is so high that they cannot reach him then doe they turne the sea of their Malice against his members and in them they persecute him Particularly there are two sorts of men which being relapsed into this sinne doe bring forth two speciall kinds of persecution Men of authoritie doe draw forth the sword of Iniustice and crueltie Like the Athenian Draco they write lawes with the bloud of Christians and make Statutes that no man may buy or sell saue such who renounce their Religion Thus Saul hunts Dauid like a Partridge in the Mountaines sucketh the bloud of the Priests like a Lyon in the wildernesse Iulian oppresseth and vexeth the Christians Yea though they haue not the sword in their hands yet they will vsurpe witnesse dâ—â—crle of Stephens judges aâ— daâ—â—â—â—ers who albeit by their owne confession to â—â—late they might not put my man to death yet when their â—age is kindled against Stephen by his reproofe they can fide if not a sword or a Crosse yet a stone â—o pâ—sh out his braynes 2. Mâ—n of learning whett their tongues sharpen their pennes against the Truth and Truths sauouriâ—s They â—â—ite with the tongue not onely like Doeg in accusing or like Saules Courtiers in backbiting but like Shimei in accusing rayling slaundering like Ishmael in most poysonous and virulent mocking The tongue is an vnruly euill sayth S. Iames full of deadly poyson marke that it insecteth as poyson it killeth it mortâ—fieth as deadly poyson Neither if we doe compare the severalls is this the least nay questionlesse the tongue leaveth a deeper wound then doth the sword Ismael is said to persecute Isaac Gal. 4. 19. How Glâ—dione an mâ—â—â— sayth Calvin with sword or hand No with the poysonous mocks of his tongue which hurts not the bodie but directly wounds the soule Sarah saw Ishmaell mocking What followeth Cast out the bond-woman and her sonne For this his mocke hee and his mother are ablegated and banished What could Sarah haue done more had Ishmaell strooke him spurned him or beaten him Whence comes this heate Certainly this mocking was more bitter more grievous then any blowes It was a froward a peevish mocking carrying with it besides the contempt of his brother a contempt and scorne of Gods promise of grace which at that time made the house ioyfull Abraham is merry Sarah reioyceth the whole familie semblably affected onely he in his brothers person mocketh God slighteth his promise derideth Father Abrahams faith Thus hee that was borne after the flesh persecuted him that was borne after the spirit and heavyer was his tongue then could haue beene his hand The same may be said of the sufferings of Christ questionlesse neither the blowes nor whippings nor thornes nor nailes did so much afflict his bodie as their poysonous envenomed tongues did pierce his soule Oh that strucke deepe wounded sore when they in their spitefull mockes opprobriously taunted him saying He trusted in God let him saue him c. Neither is this peculiar to men of learning though in them most perspicuous others also can raile and revile the Truth The Iewes full of enuie spake against those things that were spoken of Paul contrarying them and rayling on them contradicting and blaspheming Blaspheming that is another word in the definition and a certaine especiall manner of this verball Persecution Blasphemy doth import a certaine derogation and diminishing of an excellent goodnes especially Divine The Notation giueth it to bee An hurting of the fame In Scripture it is appropriated to signifie not any kinde of Malediction or slaunderous speeches but that which is peculiarly bent against God and his truth And by a Metaphor sometimes applyed to backbiting and raylings vttered against men The act of it is either to attribute that to God which belongeth not to him as Ignorance Sinne Tyranny Iniustice c. or to robbe him of his honour taking that from him which is his due And it is committed two wayes First Either onely in the vnderstanding which may bee founde in those who haue not sinned our Sinne as Paul calleth himselfe a Blasphemer but it was thorow Ignorance Secondly Or else in the Affection ioyned to the vnderstanding and this is it that commeth neerer to vs. for our Blasphemy proceedeth from the detestation of Affection which is set against God This is another part of the Terminus ad quem viz. A mouth that speaketh blasphemies hither do they come Musculus maketh it the plenitude and fulnesse of this sinne Hence commeth the reviling of Gods Iustice making God an accepter of persons taxing the righte ous Iudge with Iniustice Hence commeth the truth to bee accounted Impious wicked and Diabolicall Hence it is that they count the bloode of the newe Testament an vnholy thing hence is it that they attribute that to the Deuill which is proper to God as did those Blasphemous Pharisees In a worde hence commeth the whole troope the whole heape of those blasphemous speeches which they cast forth against the God of heauen euen from that mouth speaking blasphemies Wee haue perused the effect in our Whether now turne your eyes and see the cause The cause is Malice Yea this Malice is the Essentiall forme of it which giueth life to it and distinguisheth it from other persecution For all Persecution of the truth is not so seuerely to be censured Many are carryed with a blinde zeale to defend Superstition which they conceit to bee the truth Heeretofore in those bloody times of Antichrists domineering raigne ouer vs though many especially of the learned sort cannot bee excused from violating yea and resisting the checke of their owne consciences in persecuting the Gospell yet the common people and many other were ledd with a blind zeale to defend Popish received Errours and thereupon to oppose whatsoeuer was contrary to it The same is to be said of diverse among Stephens auditors they did not
to handle knowing this that if he keepe him to his matter he cannot be taedious though he may be long Certainely his observation is good and worthie to be remembred not onely of a Writer but also of an Oratour of an Auditor Of an Oratour least he abuse his Auditory Of an Auditor least his censure seeme rather to proceed from the rashnesse of a Caviller then from the judgement of an vnderstanding hearer Wherefore as in the handling of the former Part raised all my matter from the definition praefixed and reduced the words of the definition to certaine heads that so still I might reade my Title and you might see what I was in doing So here in this second Part that both you and I may still finde our selues this shall bee the Title that wee must often reade viz. The assumption of the former Sillogisme For I hope that in prooving this our sinne to be irremissible I shall draw each one to conclude with me That it is mortall The irremissibilitie stands then to bee confirmed by the rule of Faith which is Scripture by the guide of action which is reason For Scripture let vs first scanne that which the Evangelists haue set downe Mathew sayth It shall not be forgiuen neither in this world nor in the world to come Neither in this world in soro conscientiae in the Court of conscience God speaking peace to our consciences Nor in the world to come in soro iudicij in the last judgement Neither in this world per solutionem ministerij by the ministery of the word loosing vpon earth Nor in the world to come per approbationem Christi by the approbation of Christ loosing that in heauen which was loosed vpon earth by the ministery The which phrase of Mathew is expounded by Marke Non in aeternum it shall never be forgiuen in the same sense that Peter sayth Non in aeternum lavabis id est nunquam Thou shalt never wash my feete Or else to mend the example because Bellâ—rmine doth carpe at that of Peter in the same sence in which Christ vseth the phrase to the woman of Samâ—ria Iohn 4. speaking of the water that hee would haue given her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall never thirst id est neither in this world nor in the world to come that so the similitude may to satisfie Bellarmine runne on foure feete and agree in terminis And marke I pray you the concordance of the three Evangelistes Luke sayth plainely Non remittetur It shall not be forgiuen Marke sayth Non in aeternum neuer forgiuen Mathew Neque in hoc seculo c. Neither in this world nor in the world to come So that whether we begin with Mathew and expound him by Marke and Marke by Luke or vice versa begin with Luke and encrease his negatiue by Marke and amplifie that of Mark by Mathew all is one in substance Indeede heere is the difference that Mathew to cut off all hope of pardon and to shut this sinne perpetually from remission vseth this distribution of time And certainely not without iust cause For as God when he charged Laban to vse no meanes to bring Iacob backe againe least Laban might think it lawful to vse fayre meanes though not fowle did vse a distribution of the thinges neither good nor euill As Moses after the explication of the Law addeth Thou shalt not turne aside id est no whether but least they might suppose it not amisse to turne to the right hand though not to the left to embrace superstition though not wickednesse he vseth the partition of places Neque ad dexâ—ram neque ad sinistram Neither to the right hand As Paul hauing set foorth the effect of the Gospell that it is Potentia Dei ad salutem cuivis credenti The power of God to saluation to euery one that beleeueth least the Iewes might dreame of some prerogatiue doth distribute the persons Iudaeo Graeco both to the Iewe and the Greeke So in this place least some might thinke as did Origen afterwards that this sin as all other sins might be remitted though not in this life yet post novissimum judicium multis voluminibus seculorum after many revolutions of future ages there fore doth Mathew vse this distribution of times Neither in this world nor in the world to come Passe wee from the Gospell to the Epistles Heb. 6. 4. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible c. He sayth not as doe the Iesuits it is difficult and very hard but plainely impossible Neither saith hee to renew them to baptisme or to make them pertakers of a second Baptisme but to renewe them againe to Repentance Or that they should â—e renewed againe by Repentance Repentance I say not Baptisme For what absurdity is it for our Rhemists to confound Repentance with-Baptisme Or if some of the Ancients did so vnderstand it did they not by denying Baptisme the Sacrament of Remission deny also Remission Or if the Apostle meane that this sinne of Apostasie doth exclude from a second Baptisme wherein shall it differ from other sinnes vnlesse other sinnes may allow a man a second Baptisme vpon his Repentance which were ridiculous Againe marke what the same Apostle addeth Heb. 10. 26. There remainâ—th no more sacrifice for sinne The Sacrifices of the old Law were effectuall in their time to the expiation of sinne if ioyned with faith Since they were abolished the Sacrifice of Christs death is effectuall But if this also be despised this being the last there is no more Sacrifice for sinne and yet without Sacrifice no remission of sinne This is the tenor of the sacred Scripture thus doth the spirit speake to the Churches and they who are of God doe acknowledge the voice of the Spirit Wherfore if the Papists will expound cannot be forgiuen by can be forgiuen Neuer by one day Neyther in this world nor in the world to come by both in this world and in the world to come Impossible by possible though difficult Repentance by Baptisme and the like Certainely it is reason that they shew some authoritie that they haue thus to expound the Scripture and to warrant their licentious interpretations else when we reade such glosses wee shall imagine that we heare not men but Bellies speake which haue sworne to defend their â—rroniuâ— positions whatsoeuer become of the truth of the Scriptures Yea if this may bee allowed what â—uidence of words can there be found whereby the truth shall bee able to defend her selfe against vntruth and heresie We haue heard the â—uidence of Scripture let vâ— also heare the witnesse of Reason And first if you please the reasonâ— alledged by the Schoole-men The sinne against the holy-Ghost is irremissible saith Aquinas First eyther because it is finall impenitency and after this life is no repentance and no Remission and that sinne which is not remitted here is neuer dimitted
the first but to this he commeth by a long series and order of precedent sinnes but by contempt and reiecting of those meanes of Grace which should keepe men from falling as also by blaspheming the Spirit of Grace he may Wherefore since we haue reiected his final Impenitency wherin notwithstanding to the purpose of the minde though not to the extent of the act he alloweth a praesentany lapse not alowing it to be a species of this sinne and only doe allow the other two branches viz. a malicious and contemptuous abnegation of the truth and reiection of the Sacrifice of Christ the only effectuall meanes to withdraw vs from sinne together with the blaspheming of the Spirit of Grace The conclusion is manifest that speedily swiftly with headlong hast a man may sinne against the holy Ghost and fall into a finall Apostasie But herein I take it was Aquinas short For men of skill and knowledge are most incident to it as who for the most part are more puffed vp according to that of the Apostle c Knowledg puffeth vp which is an affection easily throwing man into this sinne the which may further seeme to be confirmed by Aquinas himselfe who otherwhere asking the question whether the first Angell among the lapsed were the first among all answereth that it well might be so for saith he In euery sin there are two things to be considered viz. The procliuity or pronenesse and the Motiue The first is more effectuall in a baser creature the second in a nobler So then since the motiue doth more effectually worke vpon any whose state is nobler it followeth that rather are the skilfull learned and men of perfection subiect to this praecipitation then meaner men Adde to this that by how much their vnderstanding is the better informed so much more free is their will of a sudden to deliberate what is to be done And if it be safe to instance in particulars this praecipitation is specially performed by abnegation and abiuration of the knowne and professed Truth For though all abnegation of the truth be not this sinne nor doth bring it forth yet when a man doth deny and forsweare the Truth that Truth which heretofore hee hath prosessed then many times the Lord doth in iustice giue such an one ouer to hardnesse of heart and a Reprobate sense So that hauing fallen from the professing of the Truth he doth also loose all loue and liking of it and neuer aspireth to any loue of the same againe and who knoweth not that howsoeuer the Lord had mercy vpon Peter yet hee was in the ready way vpon that his abiuration Now for the other kinde of Apostasie which by steps declineth and from one degree falleth to another giue me leaue to put here a Quare whether it may not bee thus described First he looseth his holinesse and sanctity of life to which he had attayned viz. Externall which Peter calleth the escaping of the filthinesse of the World This is the last steppe to which he commeth and that hee commeth to this the zeale of Iehu the reuerence of Herod the Repentance of Nineueh the reformation of Saule the goodnesse of king Ioash doe plainely shew here he beginneth to fall loosing this the which is done by deceitefulnesse of sin which ouertaketh and beguileth him with profit or pleasure or by some other meanes Then doth God in Iustice giue him ouer to Sathan to be hardned in heart that so the meanes of saluation cannot worke vpon him Sathan hauing this power giuen him worketh effectually prompting and insinuating into his heart as hee did into the heart of Pharaoh diuers Reasons why hee should not heare the word nor feare the threatnings nor regard the iudgements tush saith he what haue not the best had their falls Did not Peter deny his Master Abraham lie Dauid commit adultery And Lot incest The Righteous doth he not fall seauen times a day and yet riseth againe Was not the repentance of the theef effectuall to his saluation Knowest thou not that at what time soeuer a sinner doth repent him of his sinne hee shall surely liue Thus doth he lull the man asleepe yea hee sends him like Ionah to the bottome of the shippe to sleepe ouerwhelmeth him with security Secondly Hereupon he becommeth peruerse and froward and backward to goodnesse growing into a dislike an hatred against it Nay taketh occasion like Pharaoh vpon the speech of Moses to afflict the Israelites so he by the Ministers admonition and reproofe to be more perverse and froward And as the fire by the heaping of wood encreaseth the flame So this mind encreaseth in wickednesse by how much the more it heareth the word of truth Thus Iudas covetous by nature being reproued by Christ proceedeth further to betray his Master If he cannot finger the box of ointment to make money of that he will sell his Master and make money of him Thus hee proceedeth in mischiefe Vpon this God taketh away the joy that he had before For before this he ioyed in his knowledge receiued the word with ioy Knowing and beleeuing that happinesse in heauen is the reward of holines on earth This God taketh away from him he being vnworthie of it in respect of his vnholy and wicked life For his conscience telleth him that hee hath neither part nor portion in it Thirdly Then doth he willingly cast away the faith which he had viz. a Temporary one as appeareth Mat. 13. 21. which includeth an historicall knowledge with a confused application This hee doth willingly cast away neither doth he hold and professe any fundamentall point of the Gospell because the Scripture hath reuealed it For when he cannot find the truth of it himselfe viz. That the precious promises doe bring such ioy and comfort as he heareth deliuered presently he calleth into question whether there be such or not yea and concludeth with the prophane Pope that the Gospell is but Fabula Christs the tale of Christ. And thereupon counteth the bloud of the new Testament an vnholy thing meerely deriding and mocking those who ascribe so much vnto it and for himselfe is an vtter enemy to the same Hereupon doth God iustly confound his knowledge darkning his cogitation blinding his mind and his vnderstanding that seeing he would not vse that knowledge that he had he shall loose much of it or at least be confounded in it And indeed how can it bee but that euen his knowledge should much decay since neyther God blesseth it nor he vseth meanes to keepe it Fourthly He doth now voluntarily fall away euen from that ciuill honesty which the light of nature doth teach men willingly wallowing in all manner of wickednesse and pollution with greedinesse not without spite and malice seeking hereby if it were possible to be reuenged of God who hath reiected him still by his vitious and abhominable life prouoking him to anger thus despiting the spirit of