NEBRIDIVS, one of S ^t 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 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, [Page 2] 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, [...]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, 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, 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. [...]a [...]. Pres­byt. in 1 Ioh. [...]. Euangelist in respect of his history of the Go­spell, Apostle for his office, He liued a­bout 68. yeeres after Christ, dyed Anno 102. Elder for his age, Diuine 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 V [...]. Beda. in [...]p [...]t. both vpon the same occasion [Page 3] were much about the yeere 94. This is that, that made him say, 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 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 [Page 4] 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, Rom. 6. 23. Paul speaketh indefinitely; and Moses more di­stinctly, 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 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, 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 [Page 5] they decay in learning, so fayle in vnderstanding: and in the end come to that, which their forefathers would haue blusht at. None before 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 Ca: Per vene­rabilē. 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 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 See D ^r 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 Contradicenti [...] contraria est consequentia. contradictories haue contrary consequences. Now S ^t Iohn before had said, If any see his brother sinne a sinne not vnto death, let [Page 6] 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, 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 [Page 7] 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 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 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 [Page 8] 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 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, 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 [Page 9] 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 Perer Iesuit in Comment. on Dan. Angelicall Doctor, the Flos Theologi [...]e scholastica Vega lib. 16. de Iust. cheife of the Schoolemen whose Elogie is 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 Aquin. 20. [...]. 14. Art. [...] ▪ (sayth he) are said to sinne a­gainst the spirit. First, he who blasphemeth the person [Page 10] 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 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, 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, 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: [Page 11] 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, 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. 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. 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, 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. 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 [Page 12] Christ, Mat. 7. 1. [...], Iudge not that ye be not iudged? Far more modest, more charitable is the iudge­ment of Musculus; Fieri potest vt qui hodie non recte presumat aut desperet, &c. crasista corrigat: Quodsi talis ad sinem vs (que) perseveret, peccat ad mor­tem, sed non est blasphemus in spiritum sanctū 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 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 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 [Page 13] to buy Corne, his Motiue is, ^z That we may liue and not ^• Gen. 42. 2. dye: Esay speaking of the Iewes sayth, 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 therbe setled, vnlesse the Iudicial act of God do proceed against a man for former sinne. It sauoureth too much of Arminius poyson, to hold that a man may thus settle and dispose his owne heart, that hee would resist the worke of Gods spirit, and fully resolue with himselfe neuer to repent.

Thirdly, Once more heare what Stella sayth concer­ning Impenitencie (which among all the sixe is that which most pleaseth the Rhemists, and which they doe most easily grant to be the sinne against the holy Ghost) 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 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 [Page 14] 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 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, In Tractat. di Iubil. Navarre the great Cas [...]ist Cordub. qu. 37 de In [...]u [...]g. Cord [...]bensis and Bellar. libr. 1. d [...] Indulg. cap. 18. All thus al­ledged by D ^r 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 [Page 15] 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. 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 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 [Page 16] 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. Bez. Annot. [...]n 1 Ioh. 5. Beza speaking of this our subiect, sayth, that Non secundam sed primam ta­bulam directe respicere hoc peccatum, &c. This Sinne doth directly and immediately respect the first Table, not the se­cond. 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, 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 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 [Page 17] 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 Iohn 18. 37. Christ came into the world. In which respect Christ calls himselfe the Iohn 14. 16. Truth, viz. 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 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 disobediēce 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 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 hominē a Deo, quod non centing it in quibuscun (que) 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 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 [Page 18] 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 [...] Note: 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 Bucan. le [...]. citato. Deglutiverunt, haue swallowed downe, much lesse Concoxerunt, haue digested it 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 [Page 19] fauour: Secondly, The causes of them, viz. The word and the Spirit.

Iunius 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 Ea sunt nume­ro vtego puto in vniuersum qui [...] (que). ibid. So al­so Beza, Quin (que) 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 [Page 20] of the resurrection Iunius joy­neth these two in one, where­as Beza joy­neth Baptismes and impositiō 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 Calv. Coment. in heb.. 6. No­tandum est, saayth hee, wee must heere marke with what Elogies the Apostle doth set forth, the 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. [Page 21] 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, 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 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, [Page 22] 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, 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 Ioh. 11. 47. shall wee doe? for this man doth many miracles. And afterwards, 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, [Page 23] 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. 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 [Page 24] 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 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 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, 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 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 [Page 25] kinds of persecution. Men of authoritie doe draw forth the sword of Iniustice, and crueltie. Like the 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 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 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, 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? Calvin in Gen. 21. Gl [...]dione an m [...]? sayth Calvin; with sword or hand? 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 [Page 26] 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, Nes [...]olaphi, ne (que) flagella, ne (que) clavi, ne (que) 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▪ 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 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 Vno modo secū ­dum 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 [Page 27] (as Paul 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 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 righte ous Iudge with Iniustice. Hence commeth the truth to bee accounted Impious, wicked, and Diabolicall. Hence it is, that they count the bloode of the newe Testa­ment an vnholy thing▪ hence is it that they attribute that to the Deuill, which is proper to God, as did those 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 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 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 [Page 28] of the Temple, and the Law of Moses.

This their Malice is set forth in Scripture by diverse phrases, 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 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, 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 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, [Page 29] who, albeit there be no further motiue why hee should resist, yet still he doth because he will resist.

Malice (sayth 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 [Page 30] Generall and Voluntary.

The word Apostasie signifieth Recidivation, Relapsing, Apostasie. and [...] 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. 2 Thes. 2. 3. 2 Thes. 2. 3. [...], except there come an Apostasie, a depar­ting. And in another place, [...], 1 Tim. 4. 1. Some shall depart from the sayth: And 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. Heb. 6. 6. [...], If they fall away and Heb. 12. 15. Praepositio & q [...]i sequuntur osten [...]unt, posi­tum esse [...]: So [...]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 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, 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 [Page 31] 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, 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 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 [Page 32] 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 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 [...]. 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 [Page 33] of reward, 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, 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 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 As for vnctiō, 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 desēd 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 [Page 34] 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 [Page 35] 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 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 Voluntas est li­bera semper quoad exerciti [...] a [...]us, quamvi [...] [...]sen ser quoad determinationē. 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 [...] 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. [...] Feare likewise may draw s [...]th a con­sent [Page 36] 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 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. Ignorantia consequens actū 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 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 [Page 37] to it, but by the concupiscence is the will inclined to will that which it desireth. And further he sayth it is 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 actiō 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 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 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 [Page 38] 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 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.

[Page 40]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. 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 Mar. 3. 29. Non in aeternum, it shall never be forgiuen, in the same sense that Peter sayth, Ioh. 13. 8. Non in aeternum lavabis: id est, nunquam. Thou shalt never wash my feete. Or else to mend the example because Marcus non accep [...]t vocem [...] c [...]dem sensu quo Petrus siquidem in [...]pte dixisset Petrus, Non la­vabis mihi ne (que) in hocs [...]uso ne (que) 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 Luke 12. 10. sayth plainely Non remittetur: It [Page 41] shall not be forgiuen, Marke sayth Non in aeternum, neuer forgiuen. Mathew. Ne (que) 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 Ne (que) b [...]anditij [...] ne (que) 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 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, Ne (que) ad dex [...]ram, ne (que) ad sinistram. Neither to the right hand: As Paul hauing set foorth the effect of the Gospell, that it is 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 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 [Page 42] 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 [Page 43] 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▪ 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. 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 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 Rhem. Test. in Mat. 12. Rhe­mists [Page 44] 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, [Page 45] 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: 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 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 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: at (que) ita n [...]lue [...]ūt, [...]ma­luerint potius suamp [...]mam o­riginem suūque 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 [Page 46] 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 [Page 47] 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 [Page 48] 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 quā 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 [Page 49] 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. 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, 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, Le. 26. 23. 24. If yee walke stubbornely against me, I will walke stubbornely against you. And that of the Psalmist▪ 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 [Page 50] 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 Aqui [...]es cō ­pareth 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 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 [Page 51] (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. Dan. 4. 15▪ Nebuchadnezzars tree might yet flourish againe: for the roote was left in the earth. Act. 20. 10. Eutichus fell from the third loft, yet there was hope: for his life was in him. 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 Iud. ver. 12. Iudes trees are past recouery: why so? They were twise dead and plucked vp by the rootes. Daniels Dan. 6. 24. accusers were incu­rable. For why? the Lyons brake all their bones or euer they came at the ground of the den. 2. Sam. 2. 23. Asahells wound was past all Chirurgery, for Abner smote him vnder the [Page 52] 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 cōmeth 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 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, [Page 53] but to consume them vtterly? The Prayer of a 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 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, Psal. 69. 22▪ 29. Let their Table bee a snare, &c. id est. 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, 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. [Page 54] 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 reprobū: ne vnquā ad re­sipiscendū 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, 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 Thus quoted by D ^r. Willet in his Hexapla vp­on the Romans. viz. in cap. Origen would haue it, nor meerely prophecy of what should befall: as 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 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 Acts. 13. 10. [...]1. Elymas the sorcerer, there is [Page 55] 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 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: 1 Tim. 1. 10. Whom I haue deliuered to Sathan. 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: [...]. 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 Caluin cōment 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 [Page 56] 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 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 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 [Page 57] 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 An­gelorū maso [...]ū, esse iudiciū Dei in illes qui sic constituit, vt qui peccant in spiri­tum Sanctum, i. e. qui scientes, volentes & ex animo, cognitā Euangely veri­tatem ave [...]sau­tur & oppugnāt 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, [Page 58] 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 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, [Page 59] In particular: Esau sought not repentance with teares, he found no place for that: but he sought So readeth the Geneuab Translation, therby helping the vnderstan­ding of the place: for should the Relatiue [...] it, be referred to Repentance, it vvould seeme harsh, that a man should seeke for Re­pentance, and that with tears, & yet not ob­taine it. Vnles by Repentance in this place, we vnderstād vvith 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 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 [Page 90] 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 Cicer. de Grat. lib. 3. [...]ed de his rebus sol me ad [...]uit qu [...] ipse [...]a [...] prae­cipitas me quo (que) 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 quo (que) 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 [Page 61] 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, 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, 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, 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 [Page 62] seldome, very sparingly. Wherefore now (sayth he) we ought to be much more considerate, condemning the vices, but wisely handling the persons. Marlorate 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 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 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. Si tamen quo­rundam despe­rata malitia & [...]p [...]etas, non se­cus nobis appa­ret, ac si Domi­nus eam tanquā 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 [Page 63] 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: Si quem tamen dominus tanquā digito demōstret 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 [Page 64] 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; [Page 65] and as to imprecatiō 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 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 [Page 66] 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 [Page 67] 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, 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, 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 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 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 [Page 68] 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: A good vvit vnsanctified, is a good pray for the Deuill, saith Green-hā. 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 In omni pecea­to duo sunt, Pro­nitas & Moti­vum. Primū est plus in Creatura ignobiliori; sed secundū 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 [Page 69] 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 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 2 Kin. 10. 16. of Iehu, the Mar. 6. 20. reue­rence of Herod, the Repentance of Ion. 3. 5. 6. Nineueh, the 1 Sam. 28. 3. re­formation of Saule, the goodnesse 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, [Page 70] 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 Sicut ignis quanto amplius ligna susceperit in majorem flā ­mam 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, 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 [...]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.

[Page 71]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. cōment. in Heb. 10. 27. ^o Calvin, that so boldly, yea, so Contumaciter fr [...]mant. malapertly they frett against God: They try indeed all meanes to remoue the sense of Gods anger, but in vaine. For 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, [Page 72] 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, See afterward pag. 57. especially, fornication and prophanenesse, mentioned by 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, [Page 73] 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 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 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 [Page 74] 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 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 [Page 75] 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 vpō 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 [Page 76] 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 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, 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 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 S ^t. Iames speaking of them, who Transition. to the naked and destitute of dayly foode, doe say Iam. 2. 16. De­part in peace, and worme your selues, and fill your bellies, and [Page 77] 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, 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 [Page 78] 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 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. Luk. 9. 62. They are vnfit for the kingdome of God. S ^t. Paul something more roundly, 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 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 [Page 79] 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 w ^ch 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 [Page 80] 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, [Page 81] 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, Ne (que) in secū ­dam legis tabu­lam, ne (que) 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 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 [...]. 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 [Page 82] is a poyson to the Soule, and infection to a Christian profession.

Fiftly, Keepe the profession of our hope without waue­ring. 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, 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 Ne quis in in­credulitatē aut deiectionem inci­dat, hoc remediū ostendit, vt scili­cet fideles exhor­tentur se mutuo. Marlorat. certainly not with­out cause doth S ^t. 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 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 [...]. assembling of our selues toge­ther, or as the Geneuah readeth, the fellowship that wee haue among our selues. A third preseruatiue set downe [Page 83] 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 damnū 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, 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 [Page 84] 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, Iulian to saue himselfe from the anger of Constantius, shaued himself prosessing 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, 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 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, [Page 85] 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 Lib. de Arte. Poet. Horace passeth vpon the tedious Poet, will also passe vpon mee, Tenet occidit (que) legendo. But if the Lacedaemontans thought them­selues well excused when they sayd, The 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. 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 [Page 86] 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.