The sinne vnto death. Or an ample discouery of that fearefull sinne, the sinne against the holy Ghost together with the signes, degrees and preservatiues thereof. In a sermon preached at Pauls Crosse. August 26. 1621. By Tho: Bedford ...

THE SINNE VNTO DEATH .

1 IOHN 5. 16. There is a sinne vnto death , I say not that he should pray for it : or , ( as others read ) * that * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . thou shouldest pray for it .

NEBRIDIVS , one of St Augustins friends , ( as himselfe doth stile him , ) a very learned man , and an acute and accurate searcher-out of difficult questions , could not endure any that hauing propounded an hard question required a short answere : Iudging such a person vnworthie , who did not vnderstand that of a weightie cause , much and many things ought and must be spoken : This iudgement of Nebridius is much commended by a a August . epist. 23. S. Augustine , who albeit he excused Pope Boniface , propounding to him difficult questions , and requiring short answers , in regard both the questionist and the respondent were Bishops , and therefore troubled with waightie affaires ; yet he confesseth that Nebridius did justly reprehend the preposterous doing of the other . Why ? Because both of them had time enough , the one to discusse at large , the other to heare at leasure .

And as it is much commended by S. Augustine , So least there should be any that vppon the hearing of the Text , judging whereto the discourse will tend , would require an affected breuitie and concisenes ; I doe here professe to follow the practise of Nebridius . Especially , since both time and leasure sufficient is alloted for you to heare , for me to speake . Leasure in respect of the day , b b ●●●gil . ●d●g . 1. Deus nobis haec otia f●cit , God hauing sanctified it to the duties of holinesse : Leasure in respect of the place , Charitas nobis haec otia f●cit , The charitie and zeale of our Auncestors hauing alloted the double stint of time to this place , for the better discussing of harder questions .

Yet mis-take me not , I will not forget the golden saying of Tertullian ; Compendium sermonis est gratissimum ; A short and compendious speech is wonderfull acceptable : Nay , I will and I know I may with more boldnes proceed without the Nauseons repetition of the Cr●mbe , in regard the most part of this Auditory ( if not all ) are well instructed , a wise and vnderstanding people , c c Heb. 5. who through long custome haue their witts exercised to discerne both good and euill . Now therefore in the name of the most High let vs proceede .

The Author of this Epistle , questionlesse is S. Iohn . This if all other reasons fayled the phrase and the sense would euince , d d Digna est ●●●● ejus discipuli sp●ritu , qu● prae a●●●s a 〈◊〉 d●●●●●us fuit . Calv. as befitting the Spirit of that Disciple which was aboue the rest beloued of Christ . I finde him dignified with foure Titles . Euangelist , Apostle , Elder , Diuine . e e ●●a ●●● . Presbyt . in 1 Ioh. 〈◊〉 . Euangelist in respect of his history of the Gospell , Apostle for his office , f f He liued about 68. yeeres after Christ , dyed Anno 102. Elder for his age , Diuine g g The Complu●ense Edition , putteth this downe in the ●●tle of the Revolution . for the excellencie of matter which hee aboue the rest doth handle , viz. the secret mysteries of the Gospell .

For the time , he wrote this very late , for Corinthus , Ebion , and other Heretiques against whom he wrote his Gospell , and this Epistle h h V●● . Beda . in ●p●●●t . both vpon the same occasion were much about the yeere 94. This is that , that made him say , i i Cap. 2. ● . ●8 . There are many Antichrists alreadie in the world , who were busie to extirpate , and ouerthrow the diuinitie of Christ , against whom as a Champion of the Lord he fighteth .

For the matter of this Epistle it is various . But the thing that he chiefly aymeth at is Puritie in life , Charitie in affection .

In this fift Chapter , hee setteth downe the force and efficacie of Faith , the seuerall fruits and effects which it produceth : a speciall one whereof is Assurance to bee heard in our prayers , verse 14. The which Assurance teacheth vs , that whatsoeuer wee aske , the same shall be , nay , is alreadie graunted ; Wee know that we haue the petitions , that we haue desired of him , prouided alwaies that it be according to his will . Whereupon the Apostle Ver. 16. builds an exhortation , that , if any one doe see his brother going astray , sinning a sin which is not vnto death , he should pray for him , and the Lord would giue li●e for them that sinne not vnto death . By which wordes hauing intimated a difference of sinnes , and thereby giuen just occasion of a doubt , of a question , he annexeth the solution , the answere of it in this Text , shewing plainely , that there is a sinne vnto death , for which hee will not haue prayers to be made , There is a sinne vnto death , I say not that thou shouldest pray for it .

For the cleering of which words ( which I must needs doe before I can come to the matter ) I note , first , the Terme that is vsed , secondly , The number that is insinuated . A word or two of either .

The Terme is not Mortall , but sinne vnto death . The Schoole men and their followers the Iesuits haue a distinction of sinne into k k V●●ia●e quod est praeter , Mortale quod est contralegem . Veniall and Mortall . Some sinnes say they are sua natura in their owne nature , veniall , others are mortall . But one that hath but halfe an eye may see the reason of this distinction : For , you must know that when Purgatorie was found out , lest that it should haue beene lost againe , and so the Popes Kitchin haue wanted fire , fuell , and other vtensilles , it was conuenient , nay , in a manner necessary , that some sins should be accounted veniall , that so , though a man should die in them without repentance , yet there might be some hope to helpe him : But not daring to make all sinnes veniall , lest they might seeme to haue reversed the judgement of God , they left some to be mortall . Little considered they that Death is the wages of all sinne , l l Rom. 6. 23. Paul speaketh indefinitely ; and Moses more distinctly , m m Deut. 27. 26. Cursed is he that confirmeth not all the words of this Law to doe them . And how can it be otherwise , since that , All sinne is a rebellion against God & transgression of the Law of God ? Excellent to this purpose is the saying of an Ancient , ⁿ Wee must not vse deceitfull ● In aestimandis peccatis non afferamus s●ateras dolos●● &c. ballances in censuring sinne , but the iust and true waight of Gods holy word .

Neither is the distinction so absurd , but the application of it is farre more grosse ; For while they reckon vp these mortall and deadly sinnes , hence haue they excluded the breach of the first Table , hence also the ● Nullum fere Sorbomci , peccatum mortale agnoscunt , nisi quibus tam crassa extat turpitudo vt manibus palpari queat . Comment. in 1. Ioh. 5. breach of their two last , our tenth commandement , So that Idolatrie , Superstition , Swearing , Prophanation of the Sabboth , together with the inordinate lusts , and concupiscence of our corrupted nature are not mortall with them ; The aspersion of holy water will wash them away , especially if committed after Baptisme . The Sorbonists ᵒ ( sayth Calvin ) acknowledge no sinne to bee mortall , except it be Aegyptian darknesse , filthinesse that may be felt , and palpably perceiued .

Obiection . But no learned Papist doth build that distinction vpon this Text ?

True indeede , yea . I grant that p p Rhemist●s Testament . in 1 Ioh. 5. some doe here manifestly distinguish betwixt mortall sinnes , and sinnes to death . But who knowes whether hereafter it may not be true , that as this generation is worse then the former , q q Aetas parentu pejor avis , tulit nos nequiores , moxdaturos progentem vitiosiorem . Hora● . Odur . lib. 3. ●de 6. so the next may be more absurd then this ? And as they decay in learning , so fayle in vnderstanding : and in the end come to that , which their forefathers would haue blusht at . None before r r Ca: vnam sanctam . Extrav. de Majoritate et obedientia . Boniface the eighth could picke the Supremacie out of Gen. ● . 1. Nor any out of Deut. 17. 6. before s s Ca: Per venerabilem . Extrav. Qui sunt filij legitimi . Innocentius the third . Whereas all things duely considered , this Text is a farre fitter place to proue the distinction of veniall and mortall , then the other to build vp the Supremacie .

And yet if we marke it t t Haymo in epist. Dominica octav● post Pentocosteni . Haymo is not farre from it , when speaking of the words of Paul , Stipendium peccati mors est , The wages of sinne is death , he addeth , this is not to be vnderstoode of all sinnes , but onely of Criminall , of which ( sayth hee ) S. Iohn speaketh , saying , There is a sinne vnto death . But if any hereafter should so farre forget himselfe as to vrge this place for it , Let him withall consider what S. Iohn addeth , viz. That for this sinne wee must not pray : So that if this Text shall patronize the distinction of Mortal sinne , it shal also exclude all Mortall sinne from the Churches prayers , for Sain● Iohn sayth , I say not that thou shouldest pray for it .

Nay , sayth Bellarmine that followeth not , He forbids vs not , but onely he doth not encourage vs to pray for such . Why then it seemeth S. Iohn did approue of the ● Prov. 22. 13. sluggards saying , ● There is a Lyon in the streete , I shall be slaine ; Because it was somewhat difficult , therefore the safest course were to giue it ouer ? Would a Captaine so speake to his souldiers ? A Physition to his patient ? A Master to his schollers ? A Minister to his people ? How much better is that noble consequence of our blessed Sauiour . The way is narrow and the gate streight , Ergo ( not giue it ouer ) but * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 13. 24. striue to enter . But if neither the x x See Dr Denisons Sermon vpon the sinne against the holy Ghost . consent of Authors thus vnderstanding this Text , nor the coherence of the Text it selfe , could guide the Cardinall to the truth : yet the rule of Logicke might haue taught him . For y y Contradicenti● contraria est consequentia . contradictories haue contrary consequences . Now St Iohn before had said , If any see his brother sinne a sinne not vnto death , let him pray for him , doth it not hereupon follow , If he see him sinne a sinne vnto death , let him not pray for him ? But I loose time .

Obserue also the number here vsed , ● A sinne . For ● The French reades it somewhat more particular . Il y a vn peché a ●●rt . howsoeuer the singular number doth not alwayes imply an individuall vnitie , as may appeare out of ver. 17. yet here it doth : For there is found onely one sinne so deadly , so mortall , that it may not be prayed for , and to which the Lord will shew no mercie . One such there is , called , A sinne vnto death : First , because it hangeth vppon a man even to death . Secondly , It giueth death possession of him , surrenders vp his damnable life to a ● Quandiu venia 〈…〉 us relinquitur , mors prorsus imperi 〈…〉 eccupat . Calvm . cursed death . ᵃ Now so long as any place is left for pardon , death hath not taken possession ; but when all hope of pardon is excluded then death ( which is the wages of sinne ) claimes his right , calls for his due . Onely one such there is , and ( that we hang no longer in suspence ) it is that heauie , that hainous , that deadly , that mortall , that irremissible , and vnpardonable sinne , viz. The sinne against the holy Ghost , which is a sinne with a witnesse , a lump of sinne , b b Ilias malorum . a masse of mischiefe . It is the perfection of sinne , ( if the word perfection may bee so ill placed . ) It is the Nil vltra , the vp shot of all sinnes , So that there is none here , I suppose , who is not very sensible of the difficulties , I now sustaine , Non est res levis , no small matter , whereof I am to speake ; you to heare . Let me borrow the full emploiment of your best attention , that I may flie vpon the wings of your holy desires , and with the full gale of your prosperous wishes , arriue at the hauen of my hopes , Gods glory , mans edification .

They which put forth into the Ocean do guide their sayling by the winde , discerne the winde by the Compasse , direct their Compasse by the Pole-starre ; and not in vaine , for without these their labour might bee much , their progresse little , their profit none at all . This wisedome of the Mariner is worth imitation . Loc heere therefore ( before I enter into the Ocean of matter which may be expected , in which I may easily loose my selfe , and abuse mine Auditory ) my Cynosura , my Pole-starre ( which must guide my sayling , confine my speech , direct my discourse ) is briefly reducible to these two maine points .

First , enquire what this sinne is which is against the 1 Holy Ghost .

Secondly , why it is so mortall . 2

Of both these with as much briefenesse and plaines as such a matter will giue leaue .

For the first , I take it for granted that all men doe easily vnderstand that this Sinne ( which nowe wee seeke ) is no sinne of Infirmity ; nor of Ignorance : but it must needes bee a sinne of a Presumptuous minde , a sinne with an high hand : so that onely among them will wee looke . There is a sinne against knowledge , When the seruant knoweth his masters will , and doth it not . Well may our sinne comprehend this vnder it , but all sinne against knowledge is not this sinne . There is a sinne against conscience , when notwithstanding the conscience like Gods solliciter c c Surdo verbert coedit . secretly checketh them yet on they goe still , this is worse then the former , but yet neither can it bee that which we seeke , vnlesse wee would enwrap Dauid in it . There is a sinne of Presumption d d Perk. Case cons. lib. 1. cap. 2. §. 3. proceeding from pride , and arrogancie , wilfulnesse and haughtines of heart : which both wilfully and contemptuously causeth a man to sinne against God . wilfully , as presuming vpon Gods mercy and his owne future repentance , Contemptuously , as despising and con temning the Law of God . These are great , grosse , and grieuous , especially if the particular sinne be either Idolatrie which is the forsaking of God , or witch-craft , which is a ioyning Couenant with Satan . In these , to sinne against knowledge , against the checke of conscience , presumptuously , wilfully , and contemptuously , is a sinne that may make the earth to tremble , and the heauens to sweat with amazednes , that earth should thus transgresse against heauen , man against God . Yea it may on a suddaine set a man into a stound , and driue his thoughts to a perplexitie to consider what further degree of sinne there can bee founde or thought of , into which the Sonne of Adam may slip or plunge himselfe .

But let vs wade a little deeper , Origen ( as c c Bellar. lib. 2. De Poenit. cap. 16. Bellarmine alledgeth ) thought that euery sinne committed against the Law of God after Baptisme , was the sinne against the Holy Ghost , not farre from this were the Novatians , But Athanasius doth well refute this opinion : first because our Sauiour doth accuse the Pharisees of this sinne , who yet neuer were Christians nor baptized , whereas the opinion of Origen doth suppose a prcedencie of baptisme in those who may fall into this Apostasie . Secondly , Because then it woulde followe that all sinnes committed by Christians shoulde bee sinnes of this nature , as beeing committed after the Sacrament of Baptisme : which to hold , what were it else , but to barre vp the gates of heauen against all Christians what soeuer , for who is there that sinneth not , and sinneth not grieuously at one time or other ? Truth it is that Christians falling into sinne , doe sinne against the grace of God receiued , But wee seeke out one speciall sinne which in a principall maner and for some speciall consideration is called the Sinne against the Holy Ghost . such is not each sinne committed after Baptisme .

Augustine , standeth for finall Impoenitencie ( viz. ) when men die without repentance . Certainely I cannot but much commende the censure that Bellarmine passeth vpon this opinion , f f Haec vera est sententia , quatenus docet finalem Impoenitentiam esse aliquod peccatum in spiritum sanctum : sed non lefendi potest si velit hoc esse proprium peccatum . Lib. 2 de Poeni . cap. 16 This is true ( sayth hee ) so farre forth as it teacheth that finall impoenitencie is some speciall sinne against the holy Ghost , but it cannot bee defended , if hee woulde haue this impoenitencie to bee that peculiar and proper sinne which wee feeke for . But I more commende his Reasons , First , Because finall Impoenitencie , is not blasphemy , but onely a certaine circumstance in euery sinne , whereas our sinne is a blaspheming sinne as heereafter shall appeare , in which respect it is called blasphemie against the Spirit . Secondly , This finall Impoenitency is not committed till death , for which cause it is called finall , ( viz. ) which continueth to and in the ende ( I suppose ) to distinguish it from the other Impoenitencie ( a species of sinne of malice ) which according to their doctrine may bee forgiuen in this life ; but the sinne against the Holy Ghost is committed in this life , the which hee confirmeth , first by the practise of our Sauiour who taxed the Pharises at that time living and like enough to liue longer , Secondly by the text of Paul to the Hebrues 6. Necessarily to bee vnderstoode of men liuing , vnlesse wee woulde make Paul speake thus , It is impossible that the dead should be renewed by repentance : which how vnbeseeming so great an Apostle it were , iudge yee . Lastly by this text of Iohn , the which indeede speaketh of a man seeing his brother sinning , and not of one knowing or hearing that hee hath sinned : whereupon he concludeth that our sinne is not finall Impoenitencie , which not before death , and hardly then , can bee seene and discerned .

A third opinion holdeth the sinne against the Holy Ghost , to be any sinne of malice : This is the common opinion receiued from the Schoolemen , and by the Papistes much magnified , Let vs ( if you please ) fetch it from the originall .

Aquinas , the g g Perer Iesuit in Comment. on Dan. Angelicall Doctor , the h h Flos Theologi●e scholastica Vega lib. 16. de Iust. cheife of the Schoolemen whose Elogie is i i See his picture in the Parision Edition of Peter Cevallier Anno 1615 Tolle Thomam , & disipabo Ecclesiam , were it not for Thomas Aquinas , the olde Serpent would easily destroy the Church , whose writinges were confirmed by myracle ( or else Fame is a lyar ) the Crucisixe speaking to him ; He I say ( as in other questions so in this ) hath bestowed much labour in the searching out of this sinne . Let vs trace him .

Three sorts of men k k Aquin. 20. ● . 14. Art. ● ▪ ( sayth he ) are said to sinne against the spirit . First , he who blasphemeth the person of the holy Ghost . Secondly , He which dyeth in finall impaenitencie . Thirdly , He that sinneth of set malice , whether it be in choosing euill , or refusing good .

This third kinde he l l Ibid. Art. 2. subdivideth into sixe seuerall sinnes , which he calleth the seuerall species and kinds of this kinde . And 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 Impoenitentia . the filthinesse , the other by Obstinacie , which will not consider the vnprofitablenesse . Secondly , in respect Obstinatio . 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 Communi●n of Saints . These two also are opposed , and hence comes Impugnatio agnitae veritatis . the Impugnation of the knowne Truth , and enuying the grace of God bestowed vpon a brother . Thirdly , Invidentia ●raserna gratiae . 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 , Praesumptio . which reiecteth all hope of Mercie . These then Desperatio . ( 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 , m m Eximius verbi Divini concionator cum Privilegio . In Praefat. 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 , n n Stella in Lucam . cap. 12. 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 , o o Nihil istorum satis veritatem assequitur . ibid. 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 . p p Luke 12. 10. 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 . q q Et tamen peccatum in filium potest ex malitia contingere . ibid. 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 , r r Haec sententia vera est , sed non satisfacit quaestiom . lib. 2. de Pamt . cap. 16. 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 . s s Multi , ab hu●usmodi peccat●s solent ●●●piscere Stell ▪ ibid. 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 , t t Mat. 7. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iudge not that ye be not iudged ? Far more modest , more charitable is the iudgement of Musculus ; u u Fieri potest vt qui hodie non recte presumat aut desperet , &c. crasista corrigat : Quodsi talis ad sinem vsque perseveret , peccat ad mortem , sed non est blasphemus in spiritum sanctum Musc loc. com . 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. * * Circumstantia quaedam , quae in omni peccato reperiri potest . Bell. loco citato . 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 x x Imp●nitentia importar propositum non p●●●endi . Aqum . 22. Q● . 14. Art. 2. 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 y y Obstinatio est , ●um hemo firmat propositum in ho● , quod peccato inhareat . Aquinabid . 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 ● Gen. 42. 2. dye : Esay speaking of the Iewes sayth , a a Esa. 3. 9. 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 ther be 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 ) b b Non est verisimile , tot p●ccare in spiritum sanctum , quot impoenitentes abeunt . Stell . ibid. 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 , 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 c c Psal. 77. 9. 10 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 , Reasons proouing Desperation not to be this sin , see in D Benefields 2. Sermon vpon Heb. 10. 27. As namely , 1. It is not blasphemy . 2. It bringeth not with it final Impaenitencie . 3. It is not a wilfull dema●● of Christ , arising from an obstinate malice . 4. It may befall the children of God , whereas the sin against the holy Ghost ●s only in the Reprobate . 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 d d Contraria sunt sub eodem genere posita . 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 , e e In Tractat. di Iubil . Navarre the great Cas●ist f f Cordub . qu. 37 de In ●u●g . Cord●bensis and g g Bellar. libr. 1. d● Indulg . cap. 18. All thus alledged by Dr Hall in his booke called the Peace of Rome Pag. ●56 . 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 Cae●●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 all●ding to this , that the right hand holds the sword to strike , the lef● 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 What the sin against the holy Ghost is . 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 . h h Hoc peccatum dicitur in spiritum sanctum committi , non quatenu● est sacra Triadis persona , sed respectu propria ipsius in nobis energi● Annot. in 1 Ioh 5. 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 i i Athanasius in Symbolo . 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 . Truth . Wilfull .

THe first word in the Terme from whence they fall is the Truth , For this marke . k k Bez. Annot. ●n 1 Ioh. 5. Beza speaking of this our subiect , sayth , that l l Non secundam sed primam tabulam directe respicere hoc peccatum , &c. This Sinne doth directly and immediately respect the first Table , not the second . m m Bucan . lec . com . 17. 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 , n n Nec vniuersalem nec partu●larem , sine ex ignorantia siue ex infirmata●e , siue ex malitia c●ntra legem sit commissa . 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 o o In his common place of the Law , hee speaketh not one word of the knowledge of a Mediator , but handleth it meerely as an exposition of the law of nature , giuen to Adam before ●he fall . 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 , * * See this hand led afterward . 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 p p Iohn 18. 37. Christ came into the world . In which respect Christ calls himselfe the q q Iohn 14. 16. Truth , viz. r r Quia ipse est materia & argumentum totius Evangelij . Zanch. de operi . Dei . lib. 4. ● . 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 s s Aquin 22. q. 12. Art. 2. 0. and afterwards hee distinguisueth of the meanes by which a man may Apostatize from God viz. either by casting oft his order , as Monks : Or by disobedience to the commandements , as wilfull often ders . Species , a kind of Infidelitie , which is contrary to faith ; faith ( I say ) required 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 t t Bucan puts into his definition veritatis 〈…〉 angelicae renuntiatio . Loc. com . 17. Gospell , the faith of our saluation through the bloud of Christ , The which Piscator confirmeth by

Quibus duobus existentibus &c Both which kinds being yet ( sayth he ) may a man bee ioyned to God by faith .

Sedsi a side retrocedat . &c. But if he cast off that , then he is altogether an Apostata from God . And Art. 2. 3. Apostasia a side , totaliter siparat hominem a Deo , quod non centing it in quibuscunque alijs peccatis .

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 u u Heb. 10. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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● Heming . in Heb. 6. 4. 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 x x Bucan . le● . citato . Deglutiverunt , haue swallowed downe , much lesse Concoxerunt , haue digested it y y Beza . Annot. in Heb. 6. Notanda est Emphasis . &c. 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 z z Iunius in Paralellis hunc locum enarrans . ( not an Author to bee contemned ) goeth an other way to worke , for hee makes these fiue phrases to answere to the a a Ea sunt numero vtego puto in vniuersum qui●que . ibid. So also Beza , Quinque capita chatech●s mi numerat . 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 Annot: Thus they doe agree in the number albeit they disagree in the application of the number . Piscator maketh but foure . 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 b b Iunius joyneth these two in one , whereas Beza joyneth Baptismes and imposition together , and disjoineth these two last . Piscator , dissereth from both : for hee joyneth Baptismes and Imposition together as did Beza : and Resurrection and aeternall iudge ment , as did Inmus . Vter horum melius Iudicet Lector . 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 c c Calv. Coment . in heb. . 6. Notandum est , saayth hee , wee must heere marke with what Elogies the Apostle doth set forth , the d d Cognitionem Euangeli● . 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 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 , e e Bulling ▪ Comment. in Heb. 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 Two sorts of men doe fall into this sinne . See D●wnam Christian Wa●sare , parte prima lib. 3 See the burning Bush. 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 , Saul in Beza . Bucan & vrsins chateth . Arrius in Beza Annot. on Heb. 10. Spira in Polan . Partit . lib. 2 Iudas in Fulke Bucan , & Vrsin . yea he is so censured by S. Ambrose ▪ Comment. on Luk. 22. Cassa erat proditoris paenitentia , qui peccavit in spiritum sanctum . 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 f f These examples of this sin , I find in writers . Iulian , and the Pharis●es confessed of all . 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 , g g Therefore Beza translateth that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 10. 26. Receiuing and acknowledging . 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 h h Ioh. 11. 47. shall wee doe ? for this man doth many miracles . And afterwards , i i Act. 4. 16. 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. k k Synod : Dort. cap. 5. In the rejection of erorrs , sect. 7. 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 Terminus ad quem . 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 Persecution . of the wicked , whereby they are whetted on l l Crudeliter studiose , et pertinaciter . Flac. Illyr. 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 m m Flac. Illyr. Cla●is script : indictione Persequi . 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 The object of this persecution , threefold 1. Professours . 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 2. Truth it selfe . Paul sayth of Alexander , n n 2. Tim. 4. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He greatly resisted our words , the doctrine that Paul preached . Neither doe they stay here , but they oppose 3. Maiestie of God . 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 o o Rev. 12. 17. 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 p p 4. Gellius . lib. 11. cap. 18. 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 q q Iulian chased those out of the military affairs , who would not sacrifice to the Heathenish gods . So also he forbad ●hristians the schooles of good learning . Iulian oppresseth and vexeth the Christians , Yea , though they haue not the sword in their hands , yet they will vsurpe , witnesse d●●crle of Stephens judges a● da●●●●ers , who , albeit by their owne confession to ●●late , they might not put my man to death , yet when their ●age is kindled against Stephen by his reproofe , they can fide ( if not a sword , or a Crosse , yet ) a stone ●o p●sh out his braynes . 2. M●n of learning whett their tongues , R●ff ▪ hist. lib. 1 : cap. 32. Socrat. Hist. lib. 2 ▪ 14. Theodor. hist ▪ lib. 3. cap ▪ 8. Sozom. lib. 5. cap. 17. sharpen their pennes ▪ against the Truth , and Truths sauouri●s . They ●●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 r r Iam. 3. 8. vnruly euill ( sayth S. Iames ) full of deadly poyson ▪ marke that it insecteth as poyson , it killeth , it mort●fieth as deadly poyson . Neither if we doe compare the severalls , is this the least , s s Ensis sauciat corpus , mentem sermo . nay , questionlesse , the tongue leaveth a deeper wound then doth the sword . Ismael is said to persecute Isaac , Gal. 4. 19. How ? t t Calvin in Gen. 21. Gl●dione an m●●● ? sayth Calvin ; with sword or hand ? u u Imo virulentis linguae ludibrijs , quae non corpus laedunt , sed vibrantur in ipsam animam . Calv. ibid. 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 , * * Proterv● subsannatio . Calvin . 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 , x x Nes ●olaphi , neque flagella , neque clavi , neque spinae , tantum cruciatum attulerunt Christo , quantum blasphemi● . Calv. 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 , Blasphemie . 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 ▪ y y Blasphemiae nomen importare videtur , quan●a derogationem alicujus excellentis bonitatis , & pr●cipue divinae Aquin. 22 q. 13 Art. 1. doth import a certaine derogation and diminishing of an excellent goodnes , especially Divine . The Notation giueth it to bee z z Ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Flac. Illyr . in clav . script . 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 a a Vno modo secundum solam opinionem intellectus : Alio modo , conjuncta quadam affectus detestatione . Aquin. ibid. two wayes . First , Either onely in the vnderstanding , which may bee founde in those who haue not sinned our Sinne ( as Paul b b 1 Tim. 1. 23. 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 c c Peceatum in spiritum sanct● conviti●s per●●●itur . Musc. maketh it the plenitude and fulnesse of this sinne . Hence commeth the reviling of Gods Iustice making God an accepter of persons , taxing the righteous 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 d d Mat. 12. 24. 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 Malitious . turne your eyes , and see the cause . The cause is Malice . Yea this Malice is the Essentiall forme of it e e Forma dat esse & distinguere . 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 f f Queene Maries dayes . 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 all ( questionlesse ) resist the spirit , though diverse of them did , but were carried with a blind zeale for the defence of the Temple , and the Law of Moses .

This their Malice is set forth in Scripture by diverse phrases , g g Heb. 6. 4. first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Crucifying againe to themselues the sonne of God : secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , make a mocke of him , as men that hate Christ , and as though they crucifyed him againe , make him a mocking stocke to all the world , as did that Iulian h h Centur. Magdeburg . centu : qua●ta : cap. de Iulian● . who still in mocking termed him the Galilaean , and the Carpenter , or Maries sonne , and Christians he called the Galilaeans ; thus most impiously traducing the sacred name of our ever blessed Saviour . Thirdly , i i Heb. 10. ●9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Trampling vnder foote the Sonne of God . Furio●sly raging like madd-dogs , tearing renting , like a Beare , or a shee lyon robbed of their whelpes , implacably furious . Iulian is called k k H●●on C●tal . Scriptor : Ecclesiast. Can●s r●bidus , a madde dogge , for his f●ry and malice . Fourthly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth despight to the spirit of grace . Maliciously breaking forth into speeches and actions , to grieue , to vexe , yea , to despight the spirit of grace . Fiftly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The adversaries , which doe professe open rebellion , proclaime open warre against God .

This their Malice ●●●th excl●d● all pert●●bed and inordinate passions and ●●●ections . Peter denieth his Master indeed , yea , and for sweareth his knowledge , nay , he curseth himselfe , if he know the man ; but whence proceede●● this exorbitancie ? this his horrid , and horrible sinne ? Oh consider the place where he was , and the time when he did it : In the high Priests Hall , while Christ his Master is in danger of his life , where if hee confesse him , there is no way with him but present death . It was ( therefore ) the feare of death that maketh him forget his Master , his fellowes , his profession , yea himselfe , and his owne knowledge . Such is not our sinne : Wee finde Malice , and Malice in the highest degree , which vpon a bent Resolution and settled purpose , doth affect that kinde of behauiour . It is a witting , a willing , a wilfull Malice , much like to that of Satan , who , albeit there be no further motiue why hee should resist , yet still he doth because he will resist .

Malice ( sayth l l Bernard su●er Canti● . Bernard ) is carried in a Charyot with foure wheeles , viz. Crueltie , Impatiencie , Boldnesse , and Impudencie . And therefore must needes bee wonderfull swift to shedd bloud . It is neither b●idled by fea●e , nor ●●rbed by shame , neither staied by innocence , nor stopped by patience Like the inexorable sea that is violently whirryed and toised with a tempestuous winde Neither is the Charyot so swift , as the Horses that draw it , fiery : these are two , viz. Earthly power , and worldly pompe , which least they might not be violent enough of their owne accord , are spurred and pricked on by two most passionate Waggoners , Feare and Envie . For partly through feare to loose that that they haue , and partly through envie of anothers glory , are men ledd forth violently into the vntilled and accursed fielde of spitefull Malice . This is the disposition of our Apostata'es . In whom , if time and place doe serue their turne , you may obserue yet further two other fruits of their Malice , viz first , a forsaking of the Communion of Saints . Secondly , A siding and ioyning fellowship with the Adversaries .

The first is perpetuall ; for how should they ioyne societie with those whom they hate mortally , and wish extinguished ? The other not so perpetuall , but where it is to be found doth most easily and apparantly detect this sinne . Saul could not side with the adversaries but Iulian could : Iudas did attempt , but Alexander did effect it , and therefore the sinne of these is more easie to be discerned then of the other . Hitherto of the termes , Where they were , Where they are , Whence they fell , Whether they are fallen . A word or two of their Motion and so an end of the first generall part at the first propounded .

The Motion doth comprehend three words , which Motion . doe shew the Genus of this sinne , viz. Apostasie , and the differences of this Apostasie from others , in that it is Generall and Voluntary .

The word Apostasie signifieth Recidivation , Relapsing , Apostasie . and m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui discedit ab eo , quod suscepit tuendum . Lex . falling away from that which a man hath heretofore taken vpon him to professe . In Scripture phrase it intimateth a rebellious , revolting , & departing from the Faith , and the profession of the Gospell . And so the word , and the phrase is vsed . n n 2 Thes. 2. 3. 2 Thes. 2. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , except there come an Apostasie , a departing . And in another place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , o o 1 Tim. 4. 1. Some shall depart from the sayth : And p p Heb. 3. 12. Heb. 3. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In departing from the liuing God , in Apostatizing . The which in the same Epistle is expounded by two other phrases , viz. q q Heb. 6. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If they fall away and r r Heb. 12. 15. Praepositio & q●i sequuntur osten●unt , positum esse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : So●●za ●●za Annotat. Generall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That no man fall away from the grace of God , &c.

As it standeth in the definition , it hath rather respect to the Whether , then the Whence , for the man being now relapsed , and alreadie fallen away is said to be an Apostata , and his sinne Apostasie .

This Apostasie is not any particular Relapse from some particular points in Religion . Herein were the Novatians blame-worthy , who applyed that Text of Heb. 6. against such who sinned after Baptisme . Wherevpon many tooke occasion to refuse that Epistle as patronizing that over-strict , and vncomfortable doctrine . As did others also reiect the s s Beza in Prol●●o ante Apo●alypsin . Apocalipse , because of the Ch●l●●sts and Millenaries . The which doing of theirs was much like the cure of Alexanders thigh , being wounded with a Dart , which could not bee gott forth vnlesse a greater and deeper incision were made ; so that Curatio ipso vul●ere gravior fuit , The cure was more gr●enous then the wound it selfe . And this their refuge was more grieuous then the wound .

A great Argument of the great Ignorance that did encroach vpon the westerne Churches , t t Non tantum valebant doctrina vt refell●ndo ●●g●mento pare●essent . Calv. in Heb. 6. who were not able to vindicate these places from the Schismaticall , and Hereticall glosses of deceivers : Particular lapses are bad beginnings , and men are to take heede of them : but this is a Generall relapse and Apostasie , which may bee manifested . 1. By the vse of the word in Scripture phrase . For it is appropriated to signifie a generall and vniuersall falling away . So Paul vseth the same word to signifie the manner of departing from sinne , which ought to be in Christians , viz. a generall and vniversall ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Tim. 2. 19. Secondly , By that place of Paul , Heb. 6. 6. Where hee vseth the phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Prolapsi , id est , u u Si● Anselmus . prorsus lapsi , if they fall a way , id est , altogether , totally . For reason willeth that the fall bee as generall as the grace receiued . Excellent to this purpose is the saying of Calvin , commenting vpon the place , Nodus totius disputationis , &c. The knott of the whole question , and disputation betwixt vs and the Nouatians dependeth on the right vnderstanding of that word Prolabantur , If they fall away , whereupon hee distinguisheth betwixt a perticular and an vniuersall fall . Particular into some particular sinne , as Murder , Adultery , and the like . But the Apostle speaketh not of these , * * Sed not●t ●niversalem ab Evangelio desectoonem ; vbi non aliqua ex parte offendit Deum , sed ejus gratia se totum abdica● peccator . Calv. ibid. but of an vniuersall defection and falling away from the Gospell . Where the sinner doth not in some one thing offend God , but doth altogether cast away grace received . Thus Calvin . The which he further confirmeth by the x x Calv. Instit. lib. 3. c. 7. § 22. Antithesis , and opposition betwixt the grace of God bestowed vpon him , and this his fall . So that if the grace be generall as wee heard before , so also must be the falling away .

The summe of all this is , It is not a particular lapsing , sliding , falling , but a generall and vniuersall falling away . Not the Eclipsing , or clouding of the sunne , but the full setting , yea , such a setting as admitteth no rising , aeternall night . Like Noahs invndation overflowing all the face of the earth : overwhelming the partie delinquent within an Ocean of filthines and polution . The children of God doe fall , but these fall away : Dauid may grieue the spirit of God , but Saul did quite quench it . In a word , it is not Deliquium animi , a fayling , or swooning , but seperatio animae , a separation , a plaine death , a totall , generall , and vniuersall Apostasie .

Two wayes is this Apostasie said to bee vniuersall , first , Simply , when men doe cast off all Religion , renounce the truth wholly , altogether contemning both it , and all that belongeth to it , to their might , opposing , hating , blaspheming , and persecuting all that professe , and fauour it . Of this kind were those in the Primitiue Church , who revolted to Paganisme , and Gentilisme , as did Iuliaa the Emperour : and as many doe questionlesse , who liue among the barbarous Turkes , and leauing their former profession , doe turne Turkes , and embrace their abhominations : and some that abide in the bosome of the Church , who fall away to plaine Atheisme .

Secondly , Consequently when men doe fall away and renounce some maine fundamentall poynt of the Gospell ; the which being violently opposed , doth indeed by consequence strike at all the rest . Such was the Apostacie of y y Mentioned in Soc●at . H●st . ●●b . 1. cap. ● . 6. Theol. Hist. lib. 1. cap. 4. Sazom . lib. 1. cap. 14. Arrius , who in opposing the foundation did indeed viol●●e all Religion . Such were the Scribes and Pharisces , who albert they fasted and prayed , were st●ict obseruers of the Ceremoniall Law , and so had not cast off all Religion , yet because they embraced not the Gospell preached to them by Christ , but persecuted him who is the Truth it selfe , they fell into this sinne . Why so ? Because this did even nullisie all the rest . So that as the body without the soule is dead ; so this their observation of the Law was dead Superstition , and not true Deuotion . Such was the Apostasie of Hym●●aeus and P●iletus , with Verisimile est Alexan●●ū h●c ipsum sens●se quod Hymenaū . Bulling ▪ in 1. Tim. 1. 20. whom ioyne also Alex●nder , who as concerning the Truth a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . qu〈…〉 n quoduis 〈…〉 , sed quod est e●usmo●i , vt suada ●entum non ret 〈…〉 Bez 〈…〉 in 2 Tim. ●● . 2. 18. erred from the Marke , and so did overthrow the saith of some . The Resurrection a maine point in Religion , which being denied , doth ouerthrow the fayth of the Scriptures , the prouidence of God , the feare of punishment , the hope of reward , b b Labefactata mortu●●um resurrectione ●ollitur sides scripturarum ; p●ovidentia de● ; metus poenarum , & spes praenuorum . Bull. in 2. Tim. 2. 18. sayth Bullinger . Nay , if there be no Resurrection , Then as Paul at large disputeth , c c 1. Cor. 15. Christ is not risen , and consequently , hee is perished , wee not redeemed , iustified , and much lesse glorified . Thus a little leaven leaueneth a whole lumpe , and one absurditie begetteth a thousand . Such a matter it is to oppose any fundamentall point , and therefore S. Paul speaking of these persons , sayth , That d d 2 Tim. 2. 17. their word will frett , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as doth a canker , or ga●graene , which if it take hold of any member in the bodie , vnlesse speedie remedie be found , it fre●●eth the flesh , bloud , bones , neuer ceasing till the whole man be destroyed . Such is the negation , the denyall of the fundamentall and substantiall poynts in Religion , it will eate , it will frett and weare them all away , and so come to be at last simply vniuersall .

And certainely I see not why the same may not also be applyed to many ▪ who doe revolt to Antichristianisme , if all things else doe concur●e . For howsoeuer they doe not reiect all manner of Religion , yet if they first , wilfully set vp the Popes supremacie , which doth over turne the sole Head ●●ip of Christ : secondly , if maintaine the blasphemous Masse to be a propitiatorie sacrifice for sinne , which disanulleth the vertue of Christs sacrifice : thirdly , if defend Iustification by workes , which doth overthrow the merit of Christs obedience and death . ( For e e As for vnction , Purgatory , penance , confession , praying for the dead , &c. albei● they who hold them are not sound , yet vnles a man hold the other , he● is not to be counted a Papist : No more then each Haeretique is to be counted an Arri●n . For we know that he onely is an Arrian , who denieth the consubstance of the Sonne . So he is to be counted a Papist who holdeth these three poynts of Popery . these are the three most substantiall points of Popery , & whence a man is to be denominated a Papist . ) If ( I say ) they do wilfully defend these impieties , and maliciously oppresse the contrarie truths ( as for ought we can discerne some in Q. Maries dayes did ) hauing beene heretofore well instructed in the truth , and perswaded in their consciences that it was the truth . I see not how such can be excused from the sinne of which wee speake . For as Sampson by leaning against the maine pillars , did in effect leane against all the rest . As Dauid by killing Goliah , did indeede wound the whole Armie . And as hee that vseth violence against the corner stone in the building , may fitly be said to ●●i●●●e the whole , yea , though hee should vnder prop some other part of it : So , when a man doth wilfully , and maliciously oppose the fundamentall points , and grounds of the Gospell , not caring , nor respecting what absurdities doe follow vpon ●●s assertion , though he may seeme to holde some points , yet indeed he doth oppose all , and so his Apostasie may iustly be sayd to be vniuersall . Even as the generation is sayd to be of the whole man , though the act be onely terminated in the bodie . But in this as in all the rest , ● desire that my Gerah may be tryed by the Sh●k●l of the Sanctuarie . I dare not enter into the seate of iudgement ●o censure , but onely desire to put this Quaere to the Iudgement of the learned , that vpon due examination it may passe , as currant , or bee convinced of Imperfection .

Onely one word of the definition remaineth , and so I shall end it . Not the least though the last , viz. Voluntari . This is 〈…〉 necessarium , necessary with the first , ●● is ●●ch ●n Apo●●●●ie which proceedeth not from any c●n●●r●i●t , or 〈…〉 on , but from the proper motion of the minde , a w●●●●ll Apost●●●e . This word we gather 〈…〉 ●ul . H●b . ●0 . 2● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈…〉 , and 〈…〉 the word answereth to that 〈…〉 , with an high hand . It implieth 〈…〉 ore then a simple and single will , it is rather 〈…〉ing of that facult●● to the performance of wicked designes . Saint Peter d●th 〈…〉 ine it , opposin● it to necessitie , 〈…〉 but willingly , willingly wee 〈…〉 of good things , but wilfully speaking of ●●●●● .

To 〈…〉 more f●lly . let mee step into the pe●● of the 〈…〉 men , and there reade the distinction betwixt Voluntarie and Involuntary actions .

Voluntary actions are those which are performed with the full consent of the will , both in respect of the vse and exercise of the act , as also the specifying and determination of the act . Thus the will of man rightly info●med , is carried to will and not to nill the glorie of God , and then specially to glorifie God in the obedience of this or that commandement . On the contrary nilleth euill , and specifieth this act of ●illing or refusing in the specialtie of Murder , Adulter●e , &c.

Involuntary actions are such which proceede from simple and faul●le●●e k k Igno●antia tripliciter se habet ad actum voli●tatis , Conc●m●tanter , C●ns●quenter , Ante●dinter . 〈…〉 ra non causant in v●suntar●um : Sed istud 〈…〉 er . Aq. 12. q 6. Art . ● . ignorance . Faultlesse ignorance is that which goeth before the will of the doer , and so is not voluntary . Such is that when a ●act is done which could not be either foreseene or avoyded ; an example whereof God himselfe putteth in his law , Exod. 21. Deut. 1● . 4. The man that lopped the tree and in the lopping his Axe head fell o●● and sl●e another , These two kind of actions are simply such : that simple voluntary , this simple involuntary . There is another kind of actions , which are in some respect voluntary , and in some respect inv●luntary , viz where the will is h●ndr●d in the performance , executing , and effecting of the act ▪ which is the second act of the will . For as for the l l Voluntas est libera semper quoad exerciti● a●●us , quamvi●●●sen ser quoad determinationem . Aq●m . 12. q. 1● A●t. 2. ●t●mq . 6. Ar● . 4. I● possibile est voluntati quoad a●●umin 〈…〉 tum & eli●●tion vi 〈…〉 sed quam ●e ad a●lus an●●●at●● ab 〈…〉 ●potes● . first act , that is the vse and exercise of the act either in willing or nilling , there can be no constraint or hinde rance of the will : but still whatsoever it doth , it doth it willingly Tye a man in an hundred chaines yet cannot you hinder him from his will to goe , thorgh he cannot put this will in practise .

Hence it followeth ▪ that neither violence , nor feare , nor affected ignorance , doth al●er the will in respect of the first act thereof , 〈…〉 ce may force the m m effect of the will , but not the act . As the man ●ound in chaines may bee hindred from going , and det●yn●d● ▪ this place but not hindred from willing to goe , not constrained willingly to abide . n n Feare likewise may draw s●●th a consent while the man apprehendeth that to be evill which is not , and so desireth to shunne it , and when consent is yeelded , the will doth willingly will that which it willeth . Some call these actions mixt , partly willing , partly vnwilling ; but indeed they are more o o Simpliciter voluatarium est , sed inuolunta●●● secundum quid , ● . e. sit voluntari 〈…〉 , ad ev●●andum malum quod timetur . Aquin. ibid. voluntary then involuntary , because the power of willing is free still to will o● to nill , though the performance of the act in this particular is badly placed , Because the passion of feare doth apprehend the present Obiect to bee good , which indeed is evill . p p Ignorantia consequens actum voluntatis Aq. 12. q. 6. 8. Affected ignorance least of all ca● cause an Involuntary action , seeing that his ignorance is Uoluntary . Man wilfully continuing in ignorance , and either neglecting or despising the meanes of knowledge , that so he may continue in the course of life which hee liketh .

From all this I gather , first , That affected ignorance is so farre from excusing a fault , that it doth rather aggravate the offence . Secondly , That neither feare , nor violence can altogether excuse men from blame in willing evill , because the willingnesse of the will cannot be compelled , though indeed it may be much perswaded .

To apply this to our purpose . This Apostasie is called wilfull . 1. Because it proceedeth q q Ab intrins●●o v●l●ndi prin●●p●● . from the inward beginning of willingnesse , from the immediate act of the will ( ab ipso velle ) the willing of the will it selfe . 2. It is free from violence , from feare , from ignorance , which are the causes that doe in any respect cause involuntary actions . Yet this doth not hinder , but that there may bee some incitation , some inclination , and stirring of the will by some externall Obiect .

As the Scribes and Phaerisees were ambitious and loved the prayse of men ; this inclined their will . Iudas was covetous , a theefe , and the hope of gaine stirred his will . Yea this their concupiscence and desire did make their ● Aquin. 12. q. 6 Art. 7. action the more wilfull , Aquinas giveth the reason , because , A thing is said to be voluntary in that the will is carryed to it , but by the concupiscence is the will inclined to will that which it desireth . And further he sayth it is s s De ratione voluntarij est , quod principium ejus sit intra , sed non opo●●e● , quod hoc int●insecum principium sit primum ●ovens non motion ab alio . Aquin. 12. q. 9. Art. 1. 1. necessary to denominate an action willing that the beginning of it be inward . But it is not necessary tha● this inward beginning should be the first moover , not mooved by another . For t t Non tantum ex appetitu boni & finis , ipsa voluntas move●●● sed necessarium est , vt ab exteriori objecto , moveatur in suum primum all●m . ibid. not onely is the will mooved by the desire of good , and the chiefe end ; but also it is often necessary that the first act of the will be stirred vp by some externall Obiect . Neither can any man say that the Apostasie of Iudas , the falling away of Demas , and the like , was not properly to bee termed wilfull , because there was some outward respect to mooue them : vnlesse also he will deny that Adam●ell ●ell voluntarily , in whom there was an externall Obiect , and a forcible perswader to stirre vp the act of his will .

Last of all , in Saul , Iudas , Iulian , and the like , their action must needs be simply voluntary , in that they had time of Deliberation . For the Apprehension of good doth not worke so effectually vpon the will as doth the Apprehension of euill . And therefore those passions which doe apprehend good , doe not take away Election and Deliberation , but doe allow men sufficient time to thinke of all inconveniences , and giue them libertie to resolue whether they will doe so or no. Whereas those passions which doe apprehend euill , doe not so easily suffer a man to consult , and therfore if these cause not involuntary actions , much lesse doe the former .

Whereby you see the difference betwixt the fact of Iudas , and the fall of Peter . Iudas hath time to call his witts together , to consult with Reason , to deliberate with himselfe what hee will doe , to summe vp all inconveniences that may ensue , and thereupon proceedeth vpon full purpose and resolute intention . Whereas Peter hath no such respite , on the sudden hee must answere , and had no time to forethinke himselfe ; For the feare of danger had so possessed him , that no place was left for Deliberation . Hitherto concerning the first maine part of my Discourse , shewing what this sinne against the holy Ghost is . Now let mee lead you a-long to the second , viz. Why it is so mortall . Let not your patience fayle mee to the end .

The second Part. Why the sinne against the holy Ghost is so mortall ?

FOr confirmation of this second point , though much might be said , yet it shall now be my care rather to select that which is most for the purpose , then to collect and heape together a multitude of matter , of which perhaps some might say , and say truly , Totum hoc est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is besides the purpose . In briefe , I will reduce it to this Sillogisme .

Prop. That sinne which is without all hope of pardon and irrem●ssible , is deadly and mortall . Even as that wound is said to be mortall , which is incurable , and past all helpe of Chirurgery .

Assumption . Such is this our sinne , irremissible , and without all hope of pardon , and therefore mortall .

Plinius a a Plin. Epist. lib. 6. Epist. 3. Secundus in one of his Epistles affirmeth it to be the office of an Author vs titulum legat , to read the ●●le of his Booke , and often to aske himselfe , what hee hath begun 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 Scripture . haue set downe . b b Mat. 12. 32. 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 c c Mar. 3. 29. Non in aeternum , it shall never be forgiuen , in the same sense that Peter sayth , d d Ioh. 13. 8. Non in aeternum lavabis : id est , nunquam . Thou shalt never wash my feete . Or else to mend the example because e e Marcus non accep●t vocem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c●dem sensu quo Petrus siquidem in●pte dixisset Petrus , Non lavabis mihi neque in hocs●●uso neque in futuro : quia pedes non lauantur in futuro . Sed non in●pte hoc in loco dominus . Non r●mittetur , &c. Bell : ● li. 1. de Purgat . cap. 4. Bell●rmine doth carpe at that of Peter in the same sence in which Christ vseth the phrase to the woman of Sam●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 f f Luke 12. 10. 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 g g Neque b●anditij● neque asperita●● eum 〈…〉 nititor : Ideo Laban hujus rei nullam menti●nem sacit , ab on●m ta●en colloquio non abstinet . Annotat. T●emell . 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 h h Deut. 5. 32. 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 dex●ram , neque ad sinistram . Neither to the right hand : As Paul hauing set foorth the effect of the Gospell , that it is i i Rom. 1. 16. 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 k k Sic Beda in Mar. 3. & Rabanus , et ex Rabani c●mmentario Aquinas in Aurea catena . 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 ●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 remain●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 ●rroniu● positions , whatsoeuer become of the truth of the Scriptures . Yea if this may bee allowed , what ●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 ●uidence of Scripture ▪ let v● also heare the witnesse of Reason . And first , if you please , the reason● alledged by the Schoole-men .

The sinne against the holy-Ghost is irremissible , saith Reason . Aquinas ▪ l l Aquin. 22. q. 14. Art. 3. & 22. q. 118 Art. 5. 3. 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 hereafter , according to the saying of Da●as●ene , which yet is somewhat too slack . m m Omnia peccata mortalia siue magna siue parua , antemortem sn●t remissibili● post mortem vero irremissibili● & perpetuomanentia . Aquin. ex Damasc. All mortall sinnes whether great or small ( he should haue excepted this our sinne ) are remissible before death , but after death are irremissible and remaine for euer . Secondly , or Irremissible , Ex parte contemptus , because it contemneth the mercy of God , and reiecteth that by which man might obtaine pardon . Thirdly , Or else because it deserueth to haue no pardon , as being a sinne of certaine and wilfull malice , for which cause it can haue none : Whereas sinnes of infirmity and ignorance may seeme to deserue some hope of pardon . Thus Aquinas very well , if we bee fauorable in his censure , he hath another reason ▪ why it is called Irremissible , but indeed that h●l●eth , viz. ● Because ● Aquin. part. 3 q. 86. Art. 1. it is not easily remitted . But here I pray you take notice of the mistery of Iniquity : Whereas the other expositions of Irremissible might haue beene allowed , the Iesuites eyther refuse them , or stick not to them ; but to this , the worst , the weakest they adhaere , they cleaue , this they allow of ▪ & approue it : Why I know not , but I hele●● for some such reason as moued them , among all the sixe abo●e mentioned species of this our sinne , especially to choose out Impenitency : viz. the same that the fawning Parasite ▪ in the o o Pla●t . in ●il . glor. A●● . 1. Poet gaue for his good memory , Offame monet , his belly was his Register . So certainely their belly , their gaines was the chiefe cause : For what thinke you is meant by Impaenitency ? Perhaps , you would thinke , the re●ecting of Gods grace , that might bring him to Repentance : No no , It is a w●lfull contempt of the Sacrament of Paenance , obstinately re●using absolution by the Churches Ministery , as the p p Rhem. Test. in Mat. 12. Rhemists doe define it . Now who seeth not , that if this bee Impaenitency , and Impaenitency the sinne against the holy Ghost , and the sinne against the holy Ghost , a sinne vnto death ; what a strong and inexpugnable ground here is for Popish Paenance ? The same is there here for Commutation of Paenance , for if this sinne be remissible , but not de sacile , easily , then must there come a good round portion to the Priest for a gentle Commutation . Some such reason as this , I guesse moued the holy Fathers of shrift , to magnifie this exposition that Aquinas giueth of Irremissible , or else this : As one well obserueth in their handling of Mat. 12. they follow S. Augustine walking alone , rather then Hillary , Ierome , Chrysostome and other , for what reason he knoweth not , vnlesse it be for that , here , Augustine went farthest from the words and sence of the Scripture : So I may say here , I see not why this should please them better than the other , vnlesse it be for that it goeth farthest from the words and sence of the holy Scripture .

But to let these passe , come we to those Reasons which more Orthodoxall writers will afford vs , the which for my memories sake I will reduce to three heads . Some are drawne from the Obiect . Some from the Nature . Some from the Punishment of this sinne . The Obiect against which this sinne doth bend it selfe , is externally , the Gospell : Internally , the spirit of Grace , that worketh by the Gospell .

First then it being a sinne against the Gospell it must Gospell . needes be Irremissible : For , what is the Gospell but the word of Grace , the ministration of Life , declaring vnto man ( in himselfe lost ) a way by which he may returne to his former estate of Grace and Glory . Now so long as there is not the knowledg of the Mediator , and of this meanes of recouery , the words of the Lord haue place . q Shall they fall , and not arise ? Shall they 〈…〉 4 turne away , and not turne againe ? But when once the meanes of recouery by the Gospell is neglected , contemned , and despised , then is there no place for remission : So long as there is not the knowledge of the Mediator , it seemeth impossible that the creature should Irrecouerably fall from the Creator .

And herein certainly is there one maine difference , betwixt the fall of Adam , and the fall of the Angels . Adam fell by misperswasion , being deceiued by the lying suggestion of the spirit of error : r r D ● . Field of the Church li. 1. cap. 3. But the Angels being intellectuall spirits , dwelling in heauenly places , in the presence of God , and light of his countenance , could not sinne by error or misperswasion , but of purposed malice , which is the sinne against the holy Ghost , and is Irremissible . Adam falling from the knowledg of the Law , fell recouerably : They falling from the knowledge of the Gospell , fell Irrecouerably : For vnderstanding of this . I praesuppose , that God did signifie to the Angels these points at once . First , that their Righteousnesse consisted in their Obedience . Secondly , that the acceptance of their obedience should bee through Christ . Christ , I say , who in fulnesse of time was to be incarnate , and to take , not the nature of Angels , but of man , and by the personall vnion of the two natures in his one person , lift vp the humanitie aboue the nature of Angels , and so remayning one indiuiduall person , to be the head of the Church . Thirdly , that from this person should be expected , all good whatsoeuer , so that what good soeuer the creature was to receiue , they were to receiue it from God only , in the name of this mediator , this being the summe of the Gospell , no doubt , was deliuered to them ▪ and so in a manner the whole will and councell of God , both of Law and Gospell , and that by a shorter and neerer way than man is capable of ; they hauing s s Field ibidem . the fulnesse of intellectuall light ▪ so that when they take view of any thing , they see all that pertaineth to it , whereas man findeth but one thing after another . This t t Peccatum Angelorum illud tum primis esse videtur , qu●d in veritate I u●ngelij de Christo ●am inde ab initio illis proposita acqui●s●●re ▪ noluerunt : atque ita n●lue●ūt , ●●maluerint potius suamp●●mam originem suumque caeleste domicilium des●●●●e , quam ●lli ve●ttatis ▪ 〈◊〉 . Zanch lib. 4. de Operil , d●●●a . 2 ▪ doctrine of the Gospell being manifested to them , the deuills reiected it , partly puffed vp with pride , in respect of the excellency of their owne nature , scorning to be accepted in any but themselues ; partly enuying so great glory to the nature of man , disdayning to bee subiect to Christ , as man , and to stand obliged to him for all benefits ; altogether refused to be obedient to this ordinance of God , and so refused as that they chose rather to leaue their first estate , and their heauenly habitation , than to agree and subscribe , and submit themselues , to this aeternall and immutable decree of God . And which is yet more plaine to manifest their sinne , to be the sinne against the holy Ghost : They fell , hauing receiued the knowledg of the whole worke of the three persons , for , and vnto the Angels . First , of God the Father , creating and giuing a Law , and taking exception against their disobedience . Secondly , of God the Sonne , in whom only stood reconciliation and acceptance , through his obedience , more worth and honorable to God the Father , than that of all the creatures , both Angels and men . Thirdly , of God the holy Ghost , by whose power and grace only , is possibility for any creature , man or Angell , to stand or recouer . This in modesty may we beleeue to haue beene the fall of Angels , whose sinne is Irremissible as is this our sinne in man , because it is an Apostasie from the Gospell .

Secondly , as against the Gospell , so against the Spirit , 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 , Li●sius distinguisheth betwixt M●s●●atio and M●s●ricordia . 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 Wittingly . 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 * * Meminerimus hic tantùm ag● de communi naturae lu●e &c. Calv. in Ioh. 1. 9 So also Musculus ibid. Omnes homines illuminantur luce quam vocant natur● , quae ratio est & intelligendi vis . &c. 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 l●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 Wilfully . 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 . x x Invitum q●i servat idem facit occidenti . Hor. Who can cure him that refuseth to be cured ? Certainely the Physitians that enterprise this must returne the complaint of the Prophet , y y I●r. 51. 9. 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 , z z Le. 26. 23. 24. If yee walke stubbornely against me , I will walke stubbornely against you . And that of the Psalmist ▪ a a Psal. 18. 27. With the froward thou wil● 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 , fretting , vexing , no father , no mother , no blessing , no submission : What should the father now doe ? Must he now let him carry it away ? Certainely it is not the best : No , he is resolved either to breake this his stomacke , or teare away this rebellious flesh , discover the sinnewes , let him bloud ; now he is growne resolute , and there is no mercy with him , no compassion , his mother may not intreate , nor his friends begge his pardon : No , since he hath begun to walke stubbornely against his father , his father will walke stubbornely against him . And deseruedly . So is it here : This perverse , peevish , stubborne , obstinate wilfullnesse maketh the sinne to be Irremissible .

Neither is there a fault onely in the will but also in the Maliciously . actions , which addeth more fuell to the fire prepared for the punishment of this sinne . The propensitie & pronenesse in mans nature to moue forward toward his end , God placed in the will , and this his will hee furnished with divers affections , as the b b Aqui●●es compareth them to the naturall inclination in liue-les things , called Sympathie and Antipathie . 1. 2. q. 29. 1. Instruments of the soule either to cleaue to the good or to refuse the evill . Among the rest there is the affection of delight , the continuance of which engendreth loue of Good by which the soule indissolubly cleaueth to the same ▪ On the contrary is the affection of anger , the continuance of which bringeth forth c c Odium est inverata●ra . Szeged . loc. com . hatred , by which the soule is irreconciliably separated from the evill . This hatred therefore is an affection in it selfe like to the planet Mercury , neither good nor bad , but according to the Obiect : There is an hatred good and just , viz. which is bent against evill , and this is the right vse of the affection . There is an hatred wicked , and vniust , viz. when men hate that which is good : and this continueth not long but it bringeth forth malice . The which is bad enough where ( least of all ) euill ; so the more excellent that the good is which it opposeth , the more exorbitant is it and abhominable . When as therefore the affection that should keepe vs from evill , is perverted to keep vs from good : When this peruerted affection is directed , nay , vomited forth against God , his Church , his truth , his seruants , those that professe the name of Iesus : how wicked , how pestilent is this alienation ? What hope of pardon can there be to such a one ? Or which way might one deuise to care him ? Though the disease be dangerous , yet if the Patient be willing to be healed , haue an affectionate loue to his Physitian , there may bee some hope : But when hee groweth to be peevish , loatheth his foode , quarrels with his friends , hateth his Physitian , resisteth his Physicke , who can helpe it if he goe to his graue , & that speedily ? So here , when man growes to this passe that he crucifieth againe the sonne of God , trampleth vnder-foote the bloud of the new Testament , doth despight to the spirit of grace , and thus professeth himselfe an open enemy , and adversary : What can remaine , but a fearefull looking for of judgement , and violent fire , which shall devoure the adversaries ?

Lastly , this sinne commeth to be irremissible , in that Totally . it is a totall and vniuersall Apostasie . d d Dan. 4. 15 ▪ Nebuchadnezzars tree might yet flourish againe : for the roote was left in the earth . e e Act. 20. 10. Eutichus fell from the third loft , yet there was hope : for his life was in him . f f Luke 10. 30. The Travailer was sore wounded , yet recovered , how so ? They left him but halfe dead . So though Dauid fall by adultery , Salomon by Idolatry , Peter by denyall , yet there is hope of recouery : the roote remaineth , the life is not quite gone , his seede remaineth in them . But g g Iud. ver. 12. Iudes trees are past recouery : why so ? They were twise dead and plucked vp by the rootes . Daniels h h Dan. 6. 24. accusers were incurable . For why ? the Lyons brake all their bones or euer they came at the ground of the den . i i 2. Sam. 2. 23. Asahells wound was past all Chirurgery , for Abner smote him vnder the fift ribbe , namely , whereas the liuely parts lye . So when the fall is totall , that vtterly decayeth the life and brings in death , what hope can there be of Remedie ?

Some there are , which make a nice distinction betwixt Totall and Finall recidivation : and I deny not , but the termes are different : but experience teacheth , and the Scripture confirmeth , that in substance they are not much different . For where there is a Totall , there is also a finall losse of grace . Witnesse the euill Angels who hauing once totally lost their grace , haue lost it for euer . Witnesse Adam , who hauing once lost Originall righteousnesse totally , lost it also finally : God indeede doth sanctifie particular persons , but not the Humane nature in generall any more . And the reasons drawne from the nature of this sinne , proue it to be Irremissible and consequently mortall .

You haue heard the nature of the sinne which proueth it to be irrecouerable . Now turne your eyes and behold the punishment of it , likewise confirming the irremissibilitie of it . Not the plenary penalty of it , but the praeparatiue ; not that which hereafter is to be expected , but some of that which in this life is executed and inflicted : So much of it I meane as conducteth to this end , to proue it to be Irremissible .

Wherein first commeth to be considered , that God depriueth Depriued of the Churches prayers . them of the Churches prayers . He will not haue such prayed for , and therefore their sin must needs be Irremissible . Frame the Argument thus . They who sinning may not be partakers of the Churches prayers , are without all hope of pardon . Such are our Apostataes ( ergo ) . The proposition is manifest . For to what cause should they be denyed the Churches prayers , which are many times a meanes to worke repentance in men , and to procure pardon for them , but onely because God doth not entend to haue any mercy on them ? Why is h h Ier. 7. 16. & 11. 14. & cap. 14. 11. Ieremy forbidden to pray for the people , but because the Lord had an entention not to heare him , but to consume them vtterly ? The Prayer of a l l Iam. 5. 16. faithfull man auaileth much if it be feruent ; witnesse Moses praying for the people , and Eliah against them : And therefore the Lord in this point dealeth as a King vseth to doe , that knoweth his owne mercifull nature , hauing determined to cut of such a rebell , doth withall forbid the prayers of all such ▪ who might intercede for him , least perhaps their importunacy might mooue him to mercie .

The Assumption also is as cleare , for notwithstanding the false Interpretation of the Iesuits , yet it hath beene prooued before that these words of S. Iohn , I say not that thou shouldest pray for it , are a direct prohibition , interdicting and forbidding any prayers to be made for him that sinneth vnto death . So also we reade that the Lord did m m 1 Sam. 16. 1. reproue Samuell for mourning for Saul , whom the Lord had reiected , intimating that we ought not to shew our selues more pitifull than God , nor to mourne for them whom the Lord hath reiected . Neither doe I reade any prayer , either by Samuell or Dauid , after that time , conceiued for Saul . Lastly , our Sauiour in his prayer doth except Iudas the sonne of perdition .

Neyther is this all : But as they may not pray for such , Imprecation . so also do they pray agaiust them : Thus haue holy men of God heretofore , being stirred with zeale , for Gods glory , deuowed and accursed the wicked and malicious enemies of the Church . Thus Dauid many times : Let vs obserue his vehemency , n n Psal. 69. 22 ▪ 29. Let their Table bee a snare , &c. id est . o o Omnes eorum delitia , so Chrysostome . All their delights , whatsoeuer was ordayned to make their liues comfortable . Let their eyes be blinded and bow downe their backs , p p Priva eos ratione & intelligentia : deinde e●erva eorum vires , vt prorsus inutiles si●t ad omnem actionem . Calv. in Psal. 69. id est . Take away both iudgement : blinde their vnderstandings : take away their power and strength . Poure out thine anger vpon them , &c. Not a small sprinkling , but the full viols of thy wrath , make them to drinke the dregs thereof ; neyther let it end in them , but redound to their posterity , to blot out the memoriall of them . Let their habitation be voide , &c. Yea , he proceedeth , Adde iniquitie to their iniquitie , id est : cast them into a Reprobate sence , that they neuer may come to Repentance , as ᵖ Caluin expoundeth it . Let q Vt Deus spiritu suo eos destituens conijci●t in sensum reprobum : ne vnquam ad resipiscendum aspirent . their iniquity bee increased more and more , that so it may plainely be perceiued that they are of the reprobate . Geneuenses . Or else as Tremellius , reads , r r Affice eos aterna p●na , quasi alteram super addens alteri . Trem. Annot. in Psal. 69. Adde punishment to their punishment , id est : Hauing pursued them with temporall punishments in this life , prosecute them also with eternall in the life to come . Blot them out of the booke of Life , and let them not be numbred with the Righteous , id est . Howsoeuer by their profession hitherto they haue seemed to be written in the booke of Life , and haue beene counted among the Righteous , as members of the Church : Yet since their wickednesse is growne to that height , that they persecute him whom thou hast smitten , let them now be knowne as Reprobates , and exterminated and banish'd out of thy Church : That it may plainely be perceiued , that they haue neyther part , nor porcion , nor inheritance among the Saints . Thus you see how he doth Anathematize and curse the obstinate impaenitent and malicious persecutors of the Church : Anathematize ( I say ) not pray for them , as s s Thus quoted by Dr. Willet in his Hexapla vpon the Romans . viz. in cap. Origen would haue it , nor meerely prophecy of what should befall : as t t Aug de Serm. Dom. in mente lib. 1. Augustine , but smite them with a curse ; and well he might , it being Gods cause , himselfe being directed to it , by an extraordinary and propheticall Spirit , and they being the professed enemies of God .

Thus Paul u u 1 Cor. 16. 22. If any man loue not the Lord Iesus , id est . hateth , execrateth , blasphemeth , which is the sinne against the holy Ghost , Let him be Anathema , Maranatha , accursed for euer , euen till the Lord Iesus come from heauen with flaming fire to render vengeanec , to deuoure the aduersaries .

These are generall , for particular impraecations , besides ● 2 King . 2. 24. the example of Elisha ᵘ cursing the children , and Paul doing the like to x x Acts. 13. 10. ●1 . Elymas the sorcerer , there is Psal. 109. where Dauid doth most bitterly devowe and curse his enemie , whether it were Doeg or Saul , or some other once-familiar friend . And Paul speaking of Alexander the copper-smith , who was one of our Apostata's , addeth y y 2 Tim. 4. 14. The Lord rewarde him according to his workes : Yea , and for the safety of the Church , he proceedeth to excommunication of him : z z 1 Tim. 1. 10. Whom I haue deliuered to Sathan . a a Theod. hist. lib. 3. cap. 19. The Ecclesiasticall Histories doe record , that diuers in the primitiue Church , did pray against Iulian the Apostata , applying the Psalmes of Dauid against him and his Idolatry , and after his fall , the Church of Antioch made feasts of ioy , reioycing greatly ouer him , and mocking and deluding his followers and adhaerents : b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theod. hist. lib. 3. cap. 27. Where are thine auguries o foolish Maximus , God and his Christ at length hath ouercome .

Neyther are we to suppose that these are left to vs only , as matterr of History , monuments of Antiquity : But certainely for matter of imitation , alwaies prouided that we warily and carefully , haue respect vnto those things which are to be obserued in Imprecation . Now that we may be true imitators of Dauid , and so lawfully apply the Psalmes of Imprecation , we must saith c c Caluin comment in Psal. Caluin induere personam Christi , Put on the person of Christ , id est . deale in his cause : For , so shall we finde , that , still when Dauid commeth to Imprecation , he was , First , not carried away with an immoderate carnall affection . Secondly , nor handled his owne cause . Thirdly , nor was inflamed with inconsiderate and rash zeale . So iust we doe .

In the practise of Anathematizing , and Imprecation , What is to be obserued in Imprecation . there must be obserued : First , The person accursing , that he be a man of knowledge , wisedome , and discretion ; that so he may wisely vnderstand the condition of the person to be accursed , the spirit that moueth him , the end which he propoundeth to himselfe , and the time when he is to doe or not to doe it . Secondly , The person accursed , that he be such an one of whom ( besids that he is a publique , and no priuate enemy ) there is no hope of amendment , intractable , incorrigible , yea a professed enemy to God , & all goodnes . Thirdly , The spirit by which he is led . Not of a priuate passion ; not led away with carnall affection , but with a single eye , not hating the person , but iudging and misliking the wicked practises of such , by whom God is dishonored : In a word it must be the spirit of Prudence , to distinguish betwixt the curable and the incurable : Of Uprightnesse , to sequester and separate his affections from his owne priuate cause : Of Moderation , to compose the minde to patience meekenesse and toleration . Fourthly , The end which one propoundeth to himselfe , which must not bee the desire of reuenge ; but the zeale for Gods glory , which hee seeth to bee trodden downe vnder foote . Fiftly , the time , viz. After d d For I meane the curse which is vsed to cut off , not to cure . Sometime the Church doth smite with the curse , but yet that the Spirit may be saued in the day of the Lord . Sometime it ●ccu●seth with a finall curse vtterly cutting off the parties delinquent . that all meanes of recouery and amendment being vsed , yet none amendment followeth , but rather euill men wax worse and worse , so that there is good cause to beleeue that the party is incorrigible ; yea , and giuen vp to a Reprobate sence . Adde to this that the houre of death , is no fit nor seasonable houre to vse Impraecation , though the cause be iust . Christ vpon the Crosse , prayed for his enemies , and Stephen for his persecutors , neyther of them at that time vsed Imprecation .

To shut vp this point , since now the gift of discerning spirits , which was in the Apostolicall Church , is gone , and men haue their zeale mingled with much choller , stomacke , anger and hatred , therefore it is good : First , to vse only a generall forme of Imprecation contayned in the Scripture , against all incurable enemies , and so leaue the application of it to God , whose hand will find out all those who hate him ; and not as the custome of the e e Mentioned by Calum in his Commone in Psal. 109 ▪ 6. ᵉ Franciscan Friers , who for a peece of money , doe in the behalfe of the Doner , apply the 109. Psalme , against any one whatsoeuer , yea , for the Mother against the Sonne . Secondly , In our mentall application still to pray with a condition , if they be incurable , and these are the Lawes of Imprecation .

As God depriueth them of the Churches prayers , and Obduration . stirreth vp the zeale of his seruants to pray against them : So doth he also giue them vp to hardnesse of heart , in iudgement , hardening their hearts against all meanes of recouery ; so that they had rather bee in that estate in which they are , then to come out of it by such meanes : confirming in them that opinion which once was in Naaman . Are not Abanah and Phaphar riuers of Damascus , &c. So these , is there none other Riuer to wash my soule , but the blood of Christ : Pereat Anima , rather perish for euer then subscribe to that : Or if not thus in words , yet their heart will not suffer them to pant after the Riuers of Comfort ; no hope they haue , none can they haue , none doe they desire : And who seeth not , that this is none of the lest parts of the punishment due ᶠ Sentio causam praecipuam impaenitentiae Angelorum maso●ū , esse iudicium Dei in illes qui sic constituit , vt qui peccant in spiritum Sanctum , i. e. qui scientes , volentes & ex animo , cognitam Euangely veritatem ave●sautur & oppugnant hos sequatur Impanitentia . Zanch. de Operib . Dei lib. 4. cap. 6. to this sinne of Apostasies . This is alledged as one mayne cause of that incurable wound , which Satan and his Angels receiued in their fall , viz. The wrath and iudgement of God , who hath thus appointed that they , who doe sinne against the holy Ghost , id est , willingly , doe fall from , and doe oppose the doctrine of the Gospell , should be giuen vp to a Reprobate minde , and barred from all Repentance : So that the peruersenesse of the Deuills will , proceedeth not simply from the Immobility of their Nature ; but from the wrath of God , and his iust iudgement , who for that their sinne ▪ hath so forsaken them , that , whereas of themselues , they are neuer able to repent , now they neuer shall returne to God , nor euer change their will .

The same is the case of these men , they hardned their hearts before , and would not heare ; now God doth How God doth harden their hearts . harden their hearts , as he did Pharaohs , that they may not be moued from their opinion : partly by Satan whom he commandeth to tempt , yea to rule in them , yea , to possesse them with the spirit of madnesse : God neyther strengthening against him , nor any whit weakning the power of Satan ; and hence at the length proceedeth that setled purpose in man , neuer to Repent , but obstinately to continue in his malicious persecuting and blaspheming , into which , certainely I beleeue , man could not slip , before this iudiciall act of God hath proceeded thus against him .

The last , and mayne reason , for the Irremissiblenesse Impanitency . of this sinne , is their wilfull impaenitency which speedily followeth vpon their hardnesse of heart : They cannot , they will not Repent , and this is the chiefe reason . For the Scripture saith not that it is Impossible that they should be forgiuen , for there is mercy store in God , and merit sufficient in Christ to purchase pardon for it , vpon Repentance , but It is impossible that they should be renewed by Repentance , and why impossible ? First , they are punished with finall blindnesse , and hardnesse of heart . Secondly , they will not , they refuse it . Thirdly , Repentance is wrought by the Spirit . Fourthly , grounded on the death of Christ , which they cast off : So that it is impossible that euer they should Repent , and , consequently , impossible that they should be forgiuen , but remaine guilty of an g g Reus aterni delict● , so readeth the vulgar Latine , in Mar. 3. 29. aeternall sinne , and therefore also must looke for an aeternall punishment .

If any should obiect the example of Esau , who seemed exceeding paenitent , and shed many teares : Or of Iudas , who as the Text sayth , When he saw what was done repented himselfe . The answere is ready , first , In generall , For that was no true conuersion or repentance , but it was an argument of that anxiety and trouble of mind , which now in their extremitie did presse vpon them , causing them indeed to looke at that which in their securitie they had neglected . Neither indeed did they implore and desire it , but howle and cry for the losse of it , or for the feare of the future punishment . Secondly , In particular : Esau sought not repentance with teares , he found no place for that : but he sought h h So readeth the Geneuab Translation , therby helping the vnderstanding of the place : for should the Relatiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it , be referred to Repentance , it would seeme harsh , that a man should seeke for Repentance , and that with tears , & yet not obtaine it . Vnles by Repentance in this place , we vnderstand with Beza , not the act of Esau sorrowing for his sin , but the act of Isaac , who would not repent him of what he had done , nor alter the blessing giuen to Lu●● . Whether of both these wee take , it skilleth not much : it is certaine that by Repentance is not meant any sorrow of mind in Esau. it , id est , the blessing , a matter of no moment with yelling & howling , to seeke for the blessing without true repentance : Sorry for the losse , not for the cause of the losse : But had he bestowed those teares , those cryings in seeking a place for repentance and sorrow for his sinne , then might he perhaps haue found that that he sought for and desired .

Iudas also indeed repented , as sayth the Text , id est , did something that a Repenting man would doe , he brought againe his ill gotten goods : but his behauiour , and the event shewed that this was no true repentance . For why did he not ioyne himselfe to the Apostles ? Why did he not labour to be reconciled to the Church ? Why did he i i Aug. de Serm. Dom. in Monte. sooner runne of desperation to the rope , and hang himselfe , then of humility to aske pardon ? These are no tokens of Repentance , but of an Impaenitent and desperate minde .

Truth it is indeede , that he confessed his fault , and cleered the Innocency of Christ , and thereby indeed did aggravate his owne sinne : and herein I perswade my selfe he shewed greater signes of Repentance than euer since did any such Apostata : But giue mee leaue to put this Quaere , Whether , there were not some speciall occasion which wrung these words from Iudas ? This we know , that as the Lord Iesus was innocent in very deed , so it was fitting that his innocencie should be sufficiently testified . Whence it came that nothing could be proued against him , the witnesses were detected , the accusers agreed not : Pilate perceiued that for enuie the high Priests had deliuered him vp to him , and therefore proclaimed him innocent : Pilates wife also being admonished in a Dreame , did giue the like testimony of him . So that now Iudas onely remained of all them who had an hand in betraying Christ , and on whom a suspition might rest , that hee knew more by Christ than any of the other , in that hee was his Disciple , and daily conuersant with him , and so might be thought to haue sufficient cause to doe that which hee did : Wherefore to the end that nothing might bee wanting : I take it , as Iudas like Balaam to blesse the people , so he to witnesse this poynt of innocency , rather enforced by the over-ruling prouidence of God , than voluntarily mooved .

And this seemeth to mee to haue beene the occasion of that fact of Iudas : which seemeth to perswade vs of his Popish repentance , in contrition , confession , and satisfaction . Thus haue you heard the reasons for the second maine point deliuered , which proue it ( and I hope sufficiently ) both , that it is & euer shal be irremissible ; as being a sinne against the Gospell , and against the spirit ; being a witting , wilfull , malicious , totall Apostasie : punished , and that iustly , with deprivation of the Churches prayers , with Imprecations , Hardnesse of heart and finall Impaenitencie .

Lucius k k Cicer. de Grat. lib. 3. ●●ed de his rebus sol me ad 〈…〉 uit qu● ipse ●a● praecipitas me quoque pracipitem haec pene evoluere ●●eg●t . Crassus hastening to the end of his dispute vsed this for an excuse of his praecipitation , ¹ The speedie hast of the Sunne now declining admonisheth me to roule ouer these things with greater speede . If in each particular here spoken , I haue not satisfied mine Auditory , mine answere is the same , Hora praecipitans me quoque praecipitem cogit haec evolvere , The time now drawing to an end , vrgeth me to 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 Use 1. 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 , m m See Marlorat . in 1. Ioh. 5. 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 , n n Luke 6. 36. 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 , o o Beza in Annotat . in Ioh. 5. 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 p p Sunt igitur tales divino judicio relinqnendi . ibid. 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 q q Thomas Naog . Citatus a Morlorato , loco praedicto . 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 r r Si non ores gemas tamen ; for●asse gemitus tu●●s penetret quo oratio non praesumat tendere . Thus quoted by Cajetan in 1. Ioh. 5. 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 . f f Si tamen quorundam desperata malitia & ●●p●etas , non secus nobis apparet , ac si Dominus eam tanquam digito monstraret ; non est certemus cum justo Dei judicio , vt elementiores eo esse appare amus Cal. in 1. Ioh. 5. 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 : t t Si quem tamen dominus tanquam digito demonstret ad mortem peccare , quid nobis faciendum sit aperte docet . Apostolus . Annot. Bez in 1. Ioh. 5. 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 The ground● of strong coniecture . 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 of Abel rather than his : But it was a worse signe in Saul , who knowing that Dauid was the man in whom the kingdome should be established , did fret and grudge , murmur and repine against it , labouring by all meanes , to ouerthrow the decree of God . So when men come to that passe , that , hauing receiued in themselues , the seale of Gods curse euerlasting vpon their soules , they cannot endure to heare that any should fare better then they doe , but rather wish that all might with them be damned , it is a shrewde signe of an Apostata .

Fourthly , Blasphemy against God , whom hee hateth and accuseth as an vniust Iudge , in that the Lord hath giuen him vp to the power and dominion of Sathan .

Fiftly , want of good affections , when hee neyther loueth good , nor desireth it , but rather continueth in a violent hatred and malice against God , the which also breaketh forth against those who labour his good , his conuersion , his saluation ; whom he cannot abide , but hateth and detesteth .

These are vehement causes of suspition , when a man bewrayeth his malice against the Spirit of Grace , when he impugneth each poynt of the Gospell , when hee professeth an enuying of Grace , and Gods fauour towards any , when he spareth not to blaspheme the God of heauen , when he is altogether destitute of all good affections , it is ten to one this mans case is desperate , and I may iustly leaue such an one to the iudgement of God ; and as to imprecation I dare not proceede , because I may fayle in the vnderstanding of his cause : Yet since I cannot haue faith , nor warrant to be heard , I dare not by name recommend his cause , absolutely , in my prayers and supplications .

On the contrary side , we may more easily obserue Persons in whom this sin is not . in whom this our sinne is not . First , being a generall Apostasie , it is not in those who hold fast the foundation , and reioyce in the knowledge of the truth : Much lesse in those , who labour against corruption ; least of all , in those who hold on a constant course in holy exercises . These may be in great offences , but of this they are not guilty .

Secondly , being a oalicious opposition and persecution of the truth : It is not in those who hunger and thirst after Righteousnesse , not in those who loue any of the good meanes of Saluation : Much lesse in those who doe loue the brethren for the truths sake .

Thirdly , being voluntary , it is not in them who are afrayde of it ; not in those , who albeit , their hearts perhaps are hardened , yet this disposition of their heart doth not please them : Wherefore let this be the comfort of all poore soules , who are vehemently troubled with this feare , lest they haue thus fallen ; They may be ouercome by many weakenesses , but yet into this sinne they are not fallen . Yea , hearken to this , all you that are weary and heauie laden , so long as you stand in feare of falling into it , be assured for your comfort , you are far from it : Wherefore let not the Deuill ( busie though he be ) perswade you , that so you haue offended , for it is but an u u See Downam his Christian Warfare , part. 1 lib. 3. c. illusion , yea , a stratagem of Satan whereby hee laboureth to make shipwrack of your soules .

Now to stop our Censure : This is not the sinne of such , who neuer attayned to the knowledg of the Truth ; neyther Turkes nor Infidels , neyther Atheists nor Epicures , neyther Pharaoh nor Rabshekah , neyther Herod nor Pylate did or could euer fall into it : A curse indeede and an heauy one , hath gone out against them , and all like to them ; bondslaues are they of Satan , and strangers from the Common wealth of Israell ; Aliens from the couenant of Grace , but yet an heauier curse is for those who haue sinned this sinne , and far more miserable is their estate .

Secondly , Not of all that fall being constrayned through feare in the time of persecution . Thirdly , No not of all that doe persecute the Truth , vnlesse they be found to carry a malicious minde , against , not only man , but God .

The next vse is for exhortation , to take heede of Vse . 2. falling into this ; there is no recouery , it is like the lawes of hell , if once man be slipt downe thither , there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a great gulfe to hinder all passages of returne . Wherefore it is the wisedome of a Christian to to take heede how he traceth in these steps , for the paths thereof are the paths of death .

Quest. What are the steps and degrees of this descension , by which a man doth decline till hee come to this finall Apostasie ?

Resp. In the answering of this we are to distinguish , for there are two kindes of this Apostasie , or falling away ; not much vnlike to the two kindes of Epilepsy , or falling sicknesse , which the Physitians haue obserued : The one , is seated eyther in the brayne , or the heart , and this taketh suddenly , and so suddenly , that wheresoeuer it taketh them it casteth them into the fire , or into the water , bereauing them of all meanes to help themselues : The other beginneth in the externall parts , as in the Armes or Legs , and here by frication it may be stayed , at least wise , some time gayned , that the parties may prouide for their owne security . Euen such is our Apostasy , there is a praecipitation , when a man doth suddenly fall headlong into this sinne , and of this there can be giuen , no signes nor degrees . Of this kinde was the sin of the Angels , who suddenly fell into this Apostasie , in which they are . There is also a certayne Pedetentim , and leasurely declining , so that from one step to another doth a man descend till he come to the gates of death .

Neyther is this distinction so newly deuised , but that it hath beene disputed in the Schooles . Aquinas Aquin. 22. 4. 14. Art. 4. among other questions of this subiect , moueth this . Whether a man may ( primo ) at the first , fall into this , and sinne against the holy Ghost ? He is a Schooleman and his answere is not to seeke ; his answere is this . That two wayes may a man sin against the holy Ghost . First , x x Ex inclinatione habitus . by inclination of habit , & this , he saith , is not incident at the first , for an habit must be acquired & gotten by many , and frequent actions . Secondly , y y Ex abiectione per contemptum corum per quae homo retra●it●●● a peccat● . by a wilfull reiecting of that , by which he might bee kept from sinne ; and of this he saith that , howsoeuer it doth most an end praesuppose former sinnes ( viz. that men walke in the councēll of the vngodly , and stand in the way of sinners , before they sit downe in the seate of the Scornefull ) yet he affirmeth , that it is possible , that at the first a man may thus sinne ; and that ( saith he ) for one or all of these causes . First , for the freedome of his will . Secondly , for many praeceding dispositions . Thirdly , for some great motiue . Fourthly , for the weakenesse of affection to that that is good : Whereupon he inferreth that this hardly or neuer befalleth those who haue attayned to any good perfection , according to the saying of z z Non arbitr●t quod aliquis en his qui in summoperfectionis gradu , constiterunt , ad subi●ū euacu●●ur , & decidat , sed paulat●m eum decidere est necesse . Orig. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . lib. 3. Origen , in briefe his answere is this , that against the holy Ghost by finall Impaenitency , man cannot sinne at the first , but to this he commeth , by a long series , and order of precedent sinnes ; but by contempt and reiecting of those a a What these meanes are , is declared pag. 6 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 : b b A good wit vnsanctified , is a good pray for the Deuill , saith Green-ham . 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 ᶜ 1 Cor. 8. 1. 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 d d In omni peceato duo sunt , Pronitas & Motivum . Primum est plus in Creatura ignobiliori ; sed secundum est plus in nobiliori . Aquin . part. 1. q : 63. Art. 7. 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 , Degrees of falling . to which he had attayned , viz. Externall : which e e 2 Pet. 2. 20. 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 f f 2 Kin. 10. 16. of Iehu , the g g Mar. 6. 20. reuerence of Herod , the Repentance of h h Ion. 3. 5. 6. Nineueh , the i i 1 Sam. 28. 3. reformation of Saule , the goodnesse k k 2 Chro. 24. 2. 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 l l Sicut ignis quanto amplius ligna susceperit in majorem flammam erigitur : sic anima mala quanto magis veritatem audierit , eo amplius in malitiam excitatur . Chrysost. in Math. 22. 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 , m m Mat. 13. 20. 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 n n ●eo the tenth . See Balc . 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 grace .

Whereupon the Lord doth presse his conscience with feare and terror , affecting it with the sensible feeling of Gods heauy wrath vpon his soule : yea , euen setting him forth as a vessell prepared for destruction : causing his soule and conscience to witnesse so much against him , and at certaine times making him to feele most horrible terrors and convulsions .

Fiftly , Then growes he to impenitency , to fretting , to murmuring and reluctation against God , maliciously opposing himselfe against his Maiesty : yea , hating him whom he can conceiue none otherwise then a righteous judge to condemne him . Hence it commeth , saith ᵒ Calv. comment . in Heb. 10. 27. ᵒ Calvin , that so boldly , yea , so p p Contumaciter fr●mant . malapertly they frett against God : They try indeed all meanes to remoue the sense of Gods anger , but in vaine . For q q Nam simulas breves illis inducias Deus concessit , mox ad tribunal suum retractos , tormentis , qua maxime fugiunt , eos exagitat , Calv. ibid. so soone as they haue a little truce , a little ease , presently he troubleth them againe with torments , haling their guiltie consciences before the tribunall seate of his angry iustice . Now at the last doth this man perceiue how fearefull a thing it is to fall into the hands of the liuing God : yet hauing reiected the meanes of grace , cast off Christ , and contemned the sacrifice of his bloud , he hath no power to returne , but onely breaketh forth into blasphemous , and reuiling speeches against the Almightie .

Then at the last doth God set the brand of destruction vpon him , taking from him all hope of pardon , and so leauing him to Sathan to be brought home by finall Impaenitencie , and desperation , to finall destruction .

Thus we see from the beginning to the ending , there Correllar . is ( as it were ) a certaine Reluctation and striuing of the creature against the Creator , seeking still to goe beyond God , and from one point to another , to despite and malice him and his iust proceedings .

Here I note ; That as the praecipitation is performed Note . by the abjuration of the fundamentall points of the Truth , So this other may beginne with other smaller matters , r r See afterward pag. 57. especially , fornication and prophanenesse , mentioned by s s Heb ▪ 12. 16. Paul , and so by little and little creepe vpon a man , till it haue possessed him with a totall repugnancie and resisting . And that this description of the declination of an Apostata ( which yet I willingly submit to the censure of the iudicious learned ) may not seeme altogether to be rather a figment , and a thing deuised , as probable and possible , than indeed any where to be found , or any where exemplified ; giue mee leaue I pray to examine the fall of King Saul , in the which me thinketh , I doe cleerely see , both those fiue acts of man falling , and resisting the worke of grace ; and also those fiue acts of God , punishing man for his fall .

1. Saul looseth his holinesse of life . In the beginning of his raigne he had reformed abuses ; But now he beginneth to fall away , when by his foolish pitty hee spareth Agag , and the best of the Cattell , contrary to the flat commandement of God .

Then God giueth him vp to the euill spirit , who worketh vpon him , indeed strangely , but effectually , driving him into many strange and vncot●●●tts , certainly hardning his heart , against all goodnesse .

2. Now groweth he to be peruerse and froward , yea , falls into a dislike of all those that were good : persecuteth Dauid causelesse , even Dauid the man whom hee perceiued God had chosen to be the heire of the kingdome : yea , the more that Ionathan doth excuse Dauid , and plead for his innocencie , the more is he enraged .

God taketh away his ioy , for beside the vexation of the euill spirit , how is he fretted at the safetie of Dauid , he is in continuall feare of him ; For , an euill minde , ( sayth t t Mens prava semper in laboribus est quia aut molitur mala , quae inferat , aut metuit ne sibi ab alijs inferantur ; et quicquid contra proximos cogitat , hoc contr● se cogitari a proximis formidat ▪ Greg. lib. 11. Moral . Gregory ) is ever in trouble , either deuising mischiefs against other , or fearing mischiefs from others : alwayes imagining that his wicked plots against his neighbour are returned vpon his owne pate . What joy therefore can Saul haue , when as Dauid still preuaileth , all Sauls plots will doe no good ; Michol saueth him , the Lord defendeth him , Ionathan convayeth him away , excuseth him , the Priests commend him . Thus is he in continuall trouble and trauell ; how doth he lay traps for him ? yea , in the end neglecting all other businesses of the kingdome , he is wholly bent vpon this , to persecute Dauid , and to kill him .

3. After his fall we can find not any one act of faith in him , and therefore may well allow him to haue reiected it .

We see also his knowledge confounded : proofe hereof we haue in his behauiour at those two times that David had him at the advantage , what man ( were he not distracted and quite bereft of common reason ) would haue proceeded ? but he is so blinded by the Deuill , that he cannot see a kindnesse done to him . Thus also according to his grosse ignorance stoth he bid the Witch of Endor , bring him vp Samuell , not considering the state of the Saints after this life , how that Sathan hath no power ouer them at all .

4. Manifest proofe is there of his pollution , though not in the u u He contented himselfe with one onely wife . flesh ( in which he was not much blame worthy ) yet in other 〈…〉 tters , he is an vsuall swearer and curser , nourisheth * * Some do gather that Michols Image , mentioned 1. Sam. 19. was an Idol , which shee worshipped : for else whence should shee haue it so readily ? Idolatry in his house , an horrible and filthy murtherer , causing 85. Priests to be slaine , yea , he destroyed the citty , and all in it , man , woman , child , suckling , oxe , and asse , sheepe , and all , spared none : What could he haue done more to Iericho ? What to Amalek ? What to the cursed Philistims ? Yea , further hee would haue killed ˣ Ionathan for excusing Dauid , and ● 1 Sam. ●0 . 33 missing of that all to reviled him : were not these arguments of his malice against God himselfe , to persecute Dauid the Lords annointed , to slay the Lords Priests ? as who should say , if he could not preuent Dauid , yet he would put him to his shifts , and perhaps make him come short of his hopes , and as for these Priests they should smart for it .

The punishment of this hath euident confirmation , For how bitterly & sorely did the Lord presse his conscience , especially , when * * 1 Sam. 28. 5. he saw the host of the Philistims , and at such time as the Lord denyed to answere him eyther by Urim , or by Prophets : as also when Satan in the person of Samuell did reckon vp his faults , and prophecie his destruction . But especially when he was ready to die , cap. 31.

5. His Impaenitency and fretting , and murmuring against God is evident vpon Gods denying to answere him , when he commandeth to seeke out y y As who should say Flectere si nequeo superos , Ach●●o●ta ●oveb● . a Familiar , albeit , he knew them to be the meanes and instruments of the Deuill , for which cause he had banisht them heretofore .

Lastly , the brand of destruction , finall Impenitencie and desperation was set vpon him , a long time before signified to Samuell , but plainely practised by Saul at such time as God denyeth him any to be his executioner , and so he that wallowed in the blood of others , is now constrained by his owne hand , to wallow in his owne bloud , that so he may once haue ᶻ his fill of bloud ● As Tomyris to Cyrus Satia te sanguine que fi●●st● . and murther .

Quaest. Yea , but how may it appeare that Saul did renounce Christ , and his Mediation : which was set downe as the proper Object of this sinne ?

Resp: Indeed this is a materiall poynt , for except we find him fayling in this , we shall doe him wrong . We must therefore obserue that the knowledge of the Messiah was then contained in types and shadowes : and he then that did renounce and oppugne the certaine and vndoubted type of Christ , did also oppose Christ himselfe . Euen as he that receiueth the Sacrament vnworthily , is guiltie of the body and bloud of the Lord Iesus . ● When Dauid was exalted to the kingdome , no doubt but the Lord did intend to represent to the Church a liuely Image of Christ , that was to come : And not onely for them to expect the promised seed in that linage , but also to repose all their hope of externall deliuerances in the kingdome of Dauid . For which cause the Psalmist , Psal. 2. Exhorting the Church to the feare of God , and submission to the Lords ordinances , addeth , Kisse the Sonne , &c. As if he had said thus : As you looke for saluation spirituall in Christ , so expect temporall from this familie , which God hath adopted to the kingdome . For the Psalme is literally to be applyed to Dauid , and mistically to Christ . Moreouer , God did make the promise of an euerlasting kingdome to Dauid , that so the faithful might with greater confidence rest vpon Gods promise . Answerable was the practise of the Church . For it is obseruable that through the whole booke of Psalmes , the Church did pray for and expect deliuerance from God in the name of Christ , who was represented to them , in the person of the King , descended from the house of Dauid . Hence it is also that in the Captiuitie , the kingdome being in appearance ouerthrowne , and all things subuerted , Ieremy lamenting the estate of the Church , particularly complaineth , that the kingdome which was the hope of the faithfull was ouerthrowne , Lam. 4 20. The breath of our nostrills , the Anointed of the Lord , was taken in their pits : of whom we said , vnder his shadow wee shall liue among the Heathen : i. e. The King of the posteritie of Dauid was taken away , vnder whose protection and defence , they did hope for safetie . Not in respect of the externall signe , ( though many did looke no further ) but in the same as a type of the euerlasting kingdome of the Messiah . Last of all , note this , that when the ten Tribes , did rouolt from the house of Dauid , and chose Ieroboam King , they are dealt withall , ( Hos. 1. ) as with an adulterous woman : The matter is this : God had set vp his King , vpon the holy hill of Zion , that is , establisht the kingdome in the house of Dauid . And had by this meanes , tyed the house of Israell to that family , from the which they might not depart , without manifest reiecting the Ordinance of God . By all which it is manifest that Daud was a type of Christ , and his kingdome a type of Christes kingdome , and the Rejectors and persecutors of him , the persecutors of Christ . Now it is euident , that ᵃ Dauid was a type of Christ , and his kingdome a type of the kingdome of Christ . And the outward saluatio which the people did receiue from Dauid was a type of the spirituall saluation performed by the Messiah . Yea , all the hope of deliuerance , was to be expected , according to the Lords ordinance , from that family . Yea ( which is more ) the faithfull also did know so much , Lam. 4. 20. Moreouer , it is worth the noting , that after the anoynting of Dauid , Saul of himselfe did obtaine no notable victory : but eyther Dauid was the principall , as in the battell with Goliah : or the sole Agent , as when he was Sauls Captaine : Yea , once in the time of his troubles he saued Keilah , and chased the Philistims . For else Saul fought no battell till the last , which he lost : Indeed it is mentioned that b b 1. Sam. 23. 28 Saul went against the Philistims , at what time he was vpon the poynt to take Dauid , but there is no mention made of Sauls preuailing against them . Further it may seeme that by a common fame and speech of the people , Dauid was accounted the King , from whom the Philistims had heard it , and thereupon reported to Achish , c c 1. Sam. 21. 11. is not this Dauid the King of the Land ? And certainely it is not vnlikely but that the best men did depend vpon him as their King , and therefore when Keilah is in danger , they come to him , not to Saul . Neither was this vnknowne to Saul , who , by his d d 1. Sam. 24. 21 owne confession knew that Dauid should be King , and that the kingdome of Israell should be established in his hand , yea , he prophecieth of his preuailing , and prosperous affaires , and therefore exacteth an oath of Dauid , that he would not destroy his seed after him , nor abolish his name out of his fathers house .

So that all this being laid together , it is manifest , I hope , that Saul cannot wash his hands of this crime , nor proue himselfe innocent in this fact : but must suffer himselfe to bee ranked with Iudas , Iulian , and other wretched Apostata's .

The blessed Apostle St. Iames speaking of them , who Transition . to the naked and destitute of dayly foode , doe say e e Iam. 2. 16. Depart in peace , and worme your selues , and fill your bellies , and yet giue them not those things that are needefull to the body , censureth the coldnesse of their charity , thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , What heleth it , what doth it profit ? And not vndeseruedly ; for what end is there of Gods counsell , if there be no ability of performance ? This censure of the Apostle might perhaps bee applied to this mine admonition , to take heede of Apostasie ; as if I did exhort men to warme themselues , and fill their bellies ; and yet giue them not those things that are needefull to the body , id est , to practise those things which may preserue men from this Recidiuation , and yet prescribe no meanes , set downe no preseruatiues . Wherfore to satisfie the hungry and thirsty soule , in some measure , euen in this point ; I now come to the preseruatiues , which , being practised , are effectuall , to preuent this consumption , this disease incurable , For , how soeuer this sinne be of that deadly nature , that like to some violent poyson , it being once receiued , there is no remedy , no helpe against death : Yet there is a Mithridatum , an Antidote , a Preseruatiue ; which , if it carefully be obserued and practised , will preserue ( as that the body , so this the soule ) from being infected with this deadly venome . The ingredients , that serue for this Mithridatum , are many , and to be gathered out of diuerse gardens : But I will content my selfe , only , with the Garden of the sacred Scripture , which is sufficient and contayneth in it many seuerall graue exhortations , like salutiferous hearbs , purposely intended by the holy Ghost , for this confection .

First , Remember Lots wife , f f Luk. 17. 32. the words of our Sauiour to his Apostles , exhorting to perseuerance , the only vertue contrary this our vice , vsing thereto the example of a woman , who hauing , as it were , put her hand to the Plough looked back , and so became vnfit for the kingdome of God , hauing escaped from the filthinesse of Sodom , and now trauelling towards Zoar , a place of safety , looked back , and became a pillar of Salt ; and her example hung vpon records , for a perpetuall warning to all shrinkers throughout all generations ( Lots wife ) is memorable . First , in her sinne , shee looked back , no doubt ( saith g g Ex verbis Christi colligiinus prauo aliqu● desiderio fuisse ●tillatam . Calu. Comment. in Gen. 19. 26. Caluin ) being tickled with some euill desire and affection , she did not leaue Sodome willingly . Secondly , In her strange and wonderfull transformation , presently , suddenly was she turned into a pillar of Salt . In respect of both these , remember Lots wife . A great sinne , Recidiuation , Apostasie ; A great punishment , present vengeance . Remember the sinne to shun it , Remember the punishment to feare it : Our Sauiour setteth forth the punishment of such as looke back , viz. h h Luk. 9. 62. They are vnfit for the kingdome of God . St. Paul something more roundly , i i Heb. 10. 31. It is a fearefull thing to fall into the hands of the liuing God . For that ground , which hauing drunke in the rayne that falleth vpon it , beareth nothing but Bryars and Thornes , is reiected , and is nigh vnto cursing , whose end is to be burned . Heb. 6. 8.

Secondly , Grieue not the holy spirit of God , &c. * * Eph. 4. 30. as did the k k Psay 63. 10. Psal. 95. 10. Israelites in the Wildernesse , fourtie yeeres , least the Lord sweare against you also in his wrath , that you shall not enter into his rest . First , The spirit of God is the seale of our Redemption , therefore grieue him not , neyther by neglecting assurance when thou mayst haue it : ( To day if ye will heare , harden not your hearts , to day , while it is called to day , heare his voice ) nor in wilfull doubting of that assurance recorded in the word . This spirit , which is the seale of our Redemption , is the spirit of God , therefore grieue him not ; Of God our Creator , whose glory we are to set forth ; Of God our Redeemer , who hath enlarged our feete out of the snares of Satan ; Of God the Iudge and auenger of all those who shall vexe his spirit . Thirdly , The spirit of God , is an holy spirit ; Holy in his essence ; Holy in his operation , therefore grieue him not , neyther by neglecting the duties of holinesse , in hearing the word : For what knowest thou O man , whether euer thou shalt heare it more ? And perhaps thou mightst at that time haue hard that , that might haue done thee good for euer . Not by resisting , or at lest , not listening to the good motions which the spirit doth put into thine heart , much lesse by wilfull falling into any sin ! O take great heede of this , for what knowest thou ( wretched man ) whether euer thou shalt come out of the same againe ? Thou hast not Repentance in thine owne hand ; yea , what knowest thou whether this bee not the first steppe that thou steppest on to finall Apostalie .

Thirdly , Holding faith and a good Conscience , In which 1 Tim. 1. 19. words the Apostle doth exhort Timothy to stand manfully against all lets and impediments , and being called to the ministery , to fight a good fight , id est , to bee vigilant and diligent in his office ; vigilant , to watch against all enemies ; diligent , to expell them : And not without cause doth he thus stirre vp Timothy , for the office of the ministery is a kinde of warfare , in which Sathan , Hereticks , Schismaticks , lewde-liuers , and false brethren doe in hostile manner oppose the Church of God ; Against all which , the Ministers , who are the Ancient Antesignani & duces , Calu. bearers and Captaines , must oppose themselues . Now that he may the better make resistance , and performe the office of his Ministery with ioy , the Apostle sheweth with what armour it is fit that he should bee furnished , viz. Faith , and a good Conscience . Faith , that is to say , wholsome doctrine , which , cap. 3. 9. he calleth the mistery of Faith , the mistery of godlinesse , that is , the doctrine of the Gospell , which must bee kept in a pure Conscience . And certainely those two are wonderfull requisite in a Minister ; Faith , and a good Conscience , nor are they of lesse consequence for euery Christian. I can compare them to nothing so well , as to a precious pearle , and a rich carquenet , both must bee regarded . Faith , the doctrine of the Gospell , the forme of wholsome words ; a rich pearle , an incomparable treasure , better than thousands of gold and siluer , wherfore how much ought we to feare lest it should bee taken from vs ? For what is this wholsome doctrine , but like the starre that led the wisemen to Christ , which when they lost , into what by paths were they driuen , and how much trouble ere they found it againe ? So here keepe the patterne of wholsome words , and it will guide you in the right way , suffering you to decline neyther to the right hand nor to the left , neyther to suspition nor to prophanenesse , neyther to Schismes and Heresies , nor to Atheisme and Epicurisme . This is the precious pearle . The rich Carquenet is a good Conscience , a pure Conscience ; in this must we keepe Faith , else it will bee lost . For whence commeth it that so many continually doe reiect the truth , and fall into wicked sects and damnable heresies , but because they were not carefull to keepe the sound doctrine in a pure Conscience ? and therefore God iustly punished their hypocriticall dealing with this iudgement , sending them strong delusions , that they should beleeue lies , who delighted not in the Truth ▪ Two fearefull examples doth Paul here alleadge , of two men who casting away the Carquenet , lost also the Pearle ; putting away a good Conscience , as concerning Faith , made shipwrack , id est , were quite depriued of it : For ( saith Beza ) they who keep not a good Conscience doe also by little and little , loose the gift of vnderstanding . Wherefore loe here another excellent meanes to preuent Apostasie , Hold Faith , depart not from it , for whatsoeuer is not of Faith is sinne ; keepe a good Conscience vnspotted vndefiled , transgresse not against that , keepe the forme of godlinesse and deny not the power thereof : As we professe to know God , so in workes deny him not ; for what is the end of the Commandement , but loue out of a pure heart , and of a good Conscience , and of Faith vnfayned ?

But amongst all the parts of holy Scripture , there is not any one booke , so well furnished with variety of exhortation , tending to stirre men vp to perseuerance , and to take off reuolting , as the Epistle to the Hebrews , wherein the Author doth hoc agere , in a manner ayme at nothing else , wherefore whatsoeuer prescripts of Phisick I haue else to giue , shall thence be deducted . ● Heb. 12. 16.

Fourthly , Let there be no fornicatour , nor Prophane person , &c. The words of Paul , prescribing a caueat to take heede of this our sinne , id est , m m Neque in secundam legis tabulam , neque in primam offendens . Iun. Paral. 3. in Heb. 12. neyther in the second table nor in the first , giue way to any grosse sinne , and namely not to these , whereby the Spirit might bee grieued , and by which , that Communion of Saints , that ought to be in the Church , might be violated . Three reasons , I suppose , may be giuen , why Paul instanceth rather in Fornication , for the second Table , than any other sinne . First , Our bodies are the Temples of the holy Ghost , and fornication is a sinne against a mans owne body , by this then , should the habitation of the holy Ghost be defiled , his Temple prophaned , yea , and himselfe driuen forth by our vncleanenesse , and pollution . Secondly , Fornication is a sinne of a pleasing nature , to voluptuous persons , and they who place happinesse in pleasure , doe most easily yeelde to this sin , and hauing once yeelded , it is so clammy , that , like pitch or birdlime , it sticketh and cleaueth to them ; and so cleaueth , that it rather brings them to renounce the Gospell , and the doctrine of it , then to giue ouer this filthinesse and vncleanenesse . Thirdly , Fornication found in any member of the Church , is such a sinne , as may not be tolerated in the congregation without manifest danger of infection , so that in necessity the Congregation must proceede to excommunication n n 1 Cor. 5. in tot● . as Paul prescribeth , by which the party delinquent , is deliuered vp to Sathan , who is ready presently to possesse him with o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 12 , 15. a roote of bitternesse , against God , his truth , and the professors of it , for these causes I take it , doth hee instance in Fornication , and the like might bee said for prophanenesse : The summe is this ; Harbour no sinne wilfully , and by name not this , for it is a poyson to the Soule , and infection to a Christian profession .

Fiftly , Keepe the profession of our hope without wauering . p p Heb. 10. 23. Another excellent Antidote prescribed by our Apostle , as we haue hope in heauen , and haue beene called to the hope of the Gospell , and thereupon haue professed the same before men , so must wee hold it fast without wauering , not doubting of it , or calling it into question , after that we haue beene perswaded of it : For he that hauing once beleeued the truth of the Gospell , and professed his beleefe , doth afterwards begin to question it , and dispute against it , doth iustly deserue to be giuen vp to a Reprobate sense , that as hee would not hold fast when he had time and opportunity , so now he should for euer loose the hope of happinesse manifested in the Gospell .

Siztly , Prouoke one another to loue and good workes , q q Heb. 10. 24. & Heb. 3. 13. exhorting one another , id est , in season , out of season , publiquely in the Church , priuately from house to house , in all places , at all times be ready to stirre vp one another to constancy and perseuerance , aedifying one another in that most holy Faith . And r r Ne quis in incredulitatem aut deiectionem incidat , hoc remedium ostendit , vt scilicet fideles exhortentur se mutuo . Marlorat . certainly not without cause doth St. Paul praescribe this as a meanes to preuent Apostasie , for good 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 s s Heb. 13. 22. 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 t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 * * Heb. 10. 25. 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 * * Ad deterrendum pios ne forte quod in alijs damnum est , id sibi patiantur . accidere . Iun , Parall 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 , k k Heb. 3. 1● . 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 , y y Iulian to saue himselfe from the anger of Constantius , shaued himself professing a monastick life . Socrat. Hist. li. 3. cap. 1. 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 , z z Deut. 4. 9. 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 ● Prou. 4. 23. 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 b b Mat. 12. 35. & 15. 19. the heart . It was prouided by the Law of the twelue ᶜ Tables , that all springs and fountaines should be kept ● Frontin . lib. 2. 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 d d Lib. de Arte. Poet. 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 e e Thebani suis injurijs secerunt . vt breviloq●entia vti desiêrmius . 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 . f f Bono animo estote , terram videmus . 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 it is irremissible . The which was confirmed by Scripture , and reason . Reason drawne , first , From the Obiect , it being a sinne against the Gospell , and against the spirit . Secondly , From the nature of it , In that it doth wittingly , willingly , maliciously , totally oppugne and resist the meanes of pardon . Thirdly , From the punishment of it , it being depriued of the Churches prayers , and rewarded with Imprecation by men , Hardnesse of heart by God , and Impaenitency by it selfe . The Vse of all was , First , For examination and tryall , where were discouered certaine grounds of suspition , causing a man iustly to be suspected for an Apostata . Secondly , For admonition and exhortation , to take heede of it , where also were described the degrees by which man relapseth into this sinne , and also now lastly some Preseruatiues were prescribed to keepe men from Apostasie and Recidiuation . In all which discourse , might I bee so happie , as to haue neither troubled your patience with things impertinent , nor to haue praetermitted ought that was necessary ; Salomon in all his royaltie could not finde more contentment then I in mine endeuours . But if I haue beene too prolixe , impute it to the matter , if too concise , impute it to the time : Howsoeuer , let God be glorified , that man may bee comforted . Now vnto him that is able to keepe vs that we fall not , and to present vs blamelesse before the presence of his glory with ioy : that is , to God onely wise our Sauiour , bee glory , and maiestie , and dominion , and power , both now , and for ever .

Amen . τω θεω μονω δοξα .