The distinct Species or kinde of this Sinne; If wee Sinne.

THE terme Sinne, is vsed in the Scriptures, and by Di­uines, in two Senses.

Sometime Generally; and so it expresseth All, or any Sinne, of what kinde soeuer, wherewith God is offended; as by our Sauiour it is vsed, Whosoeuer committeth Sinne, is the Seruant of Sinne. Ioh. 8.

Somtime particularly, and for Distinction; and so it de­signeth Some one Sinne, In which sence also it is vsed by CHRIST, to specifie to the Pharises, their wilfull Incredu­lity; If I had not come and spoken vnto them, they should not Ioh. 35. haue had Sinne; by which saying, he would haue vs vnder­stand, saith the Father; August. ibid. Non omne peccatum, not euery Sinne, vnder a generall terme; but Magnum quoddam pec­catum, one certaine great Sinne; which was, Quia non cre­diderunt in eum; their non credulity, Seing CHRIST came to this end, that they should beleeue in him.

And in this sence the word Sinne is heere vsed; viz. to denote a particular Sinne, namely; A totall Desertion of the Faith of Christ, before receiued.

The occasion was the Instability of the Hebrewes, who [Page 5] slid backe from the Gospell, which before they professed; And in these wordes, the danger of such Apostacy is expre­ssed by the Apostle, first laying before them the quality of Apostacy, in the word, Sinne.

As CHRIST came to call the world to follow him, pro­claiming life Eternall to all who beleeued in him; So hee meant, that those who refused him, or hauing receiued him, but after departed from him, should haue no part in his promise.

For when hee sent abroad his Disciples, with prędiction of the Crosse for his sake, hee said, that those onely; Who Math. 10, continued faithfull vnto the end, in bearing Witnes vnto his Name, should bee saued; and contrarily bee by so much more remote from Saluation, by how many moe degrees, they seperated themselues from CHRIST.

But as three thinges necessarily concurre to make a Chri­stian;

First, Faith, whereby wee beleeue in him, and assent to his Gospell.

Secondly, Confession of his Name, and profession of his Gospell.

Thirdly, Defence of his Name and Gospell, and that vnto Death, if neede so require.

So there are three Degrees, by which a man falleth away wholy from CHRIST, and vnrecouerably depriueth him­selfe of Saluation:

First, by denying Christ or his Gospell, against his Beleefe and knowledge.

Secondly, by an vniuersall Apostacy from Christ.

Thirdly, by Rebellion, and hate against Christ, accom­panied with all manner Impugning him, and his Gospell.

First, when Gods Truth shall manifestly appeare vnto thee, so that thou art conuicted in thy heart and Conscience, that the matter standeth so, and cannot bee otherwise; yet­notwithstanding, thou darest Impiously deny this Truth, affirming it not to bee of God, but of the Deuill, like the [Page 6] wicked Pharises, who against their Conscience, ascribed the manifest worke of GOD, to Belzebub; when as notwith­standing, they dayly perceiued such thinges to haue beene done by him, which no man could effect, except God had beene with him.

This is, Non videre quod videas saith a Pacian. Epist. 3. ad Sympron. No [...]at. Rom. 14. Father; to shut thine eyes, least thou shouldest see.

The Apostle saith, that Whatsoeuer is not of Faith, is Sinne, and that Priuatiuely; and therefore the Pagans, not­withstanding their Ignorance, perish; But whatsoeuer is done against Faith, and a good Conscience, Positiuely, is the fury of Sinne, which is Irremediable; and whosoeuer being fallen, is not raised againe by the Suggestion hereof, there is no hope of him; Seing his Conscience, which is Instar mille testium, as strong as a thousand witnesses, is seared and sencelesse; for such are dead while they liue; who seeing are blinde, and doe not see; hearing are deafe, and heare not the 1 Tim. 4. Spirit; and such renouncing CHRIST, who is the Life, shut vp the way, by which they should returne vnto him againe.

Secondly a totall Apostacy from Christ.

AS Sinne doth formally consist, in August. lib. de lib. arb. auersione ab In­commutabili bono, in turning from the vnchangeable Good; so there is One Sinne which seperateth a man wholy from God.

But as Man is Ioyned vnto God, principally by Faith, Aquin. 22, 2. quest. 12. art. 1. so Infidelity taken contrary, for a contempt of the Faith, and Impugning the same; or rather that, which Bonouenturae Contiloq. [...]. 1. Cap. 26. calleth Apostaciam perfidiae, a wilfull turning from the Faith once receiued; so that the party doth Male de Deo sentire, thinke euill of God, Blaspemare speake reproachfully of Comb. in com­pend. Theolog. lib. 3. Cap. 6. him, & Sacramenta indigne tractare, scornfully abuse his Sacraments, this I say, seperateth a man farthest from God; [Page 7] So that it consisteth not, in any Act of Infirmity, or breach of the second Table.

But in an vniuersall Defection, and reuolting of the Re­probate from the meanes of his Saluation; Quod ex de'pera­to Ins [...]t. lib. 3. Cap. 3. 23. furore profectum (saith M^r. Caluin) the which proceeding from a desperat fury, betokeneth the party to bee possessed by the Deuill.

Thirdly, which is the greatest Impiety of all; when the Soule is growen to that Impudence, that it laboureth by all meanes possible to subuert CHRIST and his Gospell; so that now Bernard. Ser. de 7. mrijs. Eum paenitet adhaesiss [...] Christo; hee grieueth that euer he followed Christ; and for all his sweet Mercies, in steed of thankes, hee repayeth him with contumely and persecution.

First, to this purpose, (as one Rich. de Scto vict. lib. 3. de crud. Interho­ [...]inis Cap. 18. noteth) he doth Abijcere, cast him of, with Nolumus hunc regnare, refusing to be any longer called a Christian.

Secondly, Obijcere, mainely oppose himselfe against his honour.

Thirdly, Deijcere, labour to suppresse his Dominion.

Fourthly, Subijcere, tyranize ouer him, and trample him vnder feete.

O how fearefull a case is it, to impugne Christ, who is the Truth! Such a one rideth with the Deuill, who is the Fa­ther of Lyes; and therefore it may well bee a Signe of one Ioh. 8. that posteth to Hell; those are they, who Sinne against the Holy Ghost, which neuer shall bee forgiuen.

The which Sinne is extended by the Schoole-men vnto three Degrees: Sometime it is Conceitted in the Heart, and Heb. Cap. 10. Vers. 19. there resteth; as in those, Who account the Blood of the Te­stament as an vnholy thing.

Sometime it is attended with a Detestation of the affecti­on, and breaketh into Wordes; and then with Blasphemous mouthes they reuile the Spirit of Grace. Verse codem,

And at length as open Enemies to Christ, and his Truth; they manifest it in Action, Treading the Sonne of God vnder Ibid, [Page 8] their feete; saith the Apostle.

And although the Sinne against the Holy Ghost, bee the Speaking of a word against him; yet it causeth no doubt in this point: For a man may speake diuersly; (Caictan. in Cō. ad 2^•.2. Aquin. quest. 13. Art. 1. saith one,) Optatiue, in heart; Enunciatiue, vocally; Imperatiue, wil­fully; compelling other to the like.

This appeared in Iultan the Apostata:

Hee Socrat. l [...]br. 3. Eccl. hist. cap. 1. secretly detested CHRIST, and imitated the Re­ligion of Libanius the Sophist, and Maximus the Philosopher, his Masters, at Nicomedia.

Secondly, hee vsually termed Christ (in contempt) Gali­laean; bellowing forth, (euen at his Death also) this Blas­phemy; Theodo. lib. 3. Eccl. hist. cap. 25 Ʋicifti Galilaee, thou hast vanquished mee Gali­laean.

And lastly being enraged by the Christians of Antiochiae, at the Russin. libr. 1. Eccles. hist. cap. 35.36. fetching home from Daphne, the Corpes of Babilas the Martyr; (whose propinquity silenced their Oracle) for that they sang with Ioy and exultation; Let all bee confoun­ded that worship carued Images. He resolued to imitate the cruelty of Diocletian against the Christians, commaunding Salustius his President, in the meane time to torture those who did sing at that time; And among other they afflicted Socrat. vbi su­ [...]ra cap. 16. & 17. Theodorus a young man, with paines most cruell and of long continuance.

This is the condition of the persidious Apostata; for as when the life of the Body is taken away, all the Members are depriued of their due disposition; So when the life of the Soule (which is Faith, as the Apostle saith) is extinguished, there appeareth a disorder in all the powers, and faculties of Rom. 1. the same, and the Members of the Body; In the Heart which conceiueth hate against God; In the mouth which blasphemeth him; In the Motiue Instruments which perse­cute him; So that the wordes of Salomon are verified of him: Prouerb. 6.

Virnequam or Apostata (as the vulgar translation soun­deth it) ambulat peruerso ore, &c.

[Page 9] The wicked Apostate, walketh with a froward mouth; He maketh a signe with his eyes, h [...]e signifieth with his fingers, leude thinges are in his heart, hee imagineth Euill at all times, and raiseth vp Contentions; and his Iudgement is annexed; Therefore shall his destruction come sodainly with­out recouery.

To deny him, were with the Greekes, to repute him foo­lishnes, and argueth damnable pride; To renounce him; whose seruice would yeeld thee a Kingdome aeternall, were monstrous Ingratitude; But if farther, thou doest calumni­ate and reuile him Opprobriously and falsely, either by vn­iust Detraction, or imputation, or labour to ruinate his Kingdome by persecution, thou art a Blasphemer, and Sin­nest against the Holy Ghost.

The Subiect of this Sinne, The Will, Wilfully.

MAN being created by GOD, Benanent. Br [...] ­uilo [...]. pt. 3. Cap. 1. Vt ageret opera sua a Deo, secundum Deum & propter Deum: to performe his actions by the power of Gods might, accor­ding to the Direction of his wisedome, and to the aduance­ment of his Glory; had for the full and perfect execution hereof, his Soule endowed with three principall faculties, termed by the School-men, Actuum humanorum principia. Aquin. 12. [...]. qu [...]s [...]. 78. art. 1. Compend. Th [...]ol [...]. l [...]b. 2. Cap. 49.

The first, is Voluntas; the Will, by Albertus termed Im­peru [...]ix potentia, the commaunding power; The Second, Intellectus; the vnderstanding; termed Consultrix potentia, the aduising or directing power; The Third, Appe [...]itus sen­sitiuus the Appetite Sensitiue, termed Affectiua potentia the desiring power.

The Will, was giuen as a powerfull Potentate, to con­forme the whole Man to the will of his Maker; But foras­much, as this could not bee effected, vnlesse the will of God, were first made knowne vnto her; therefore the Vnderstan­ding was giuen, to enlighten with the manifest knowledge of [Page 10] the first Truth; and the Vertue appetitiue, which could not bee satisfied, but with the perfect loue of the chiefe Good.

But through Adams Sinne, the powers of the Soule, were so peruerted and crazed; Euen as an Instrument of Musick, which when it is crackt and out of Tune, in steed of sweete Melody, annoyeth the Eare with harsh sound.

Hence commeth it to passe, that the Will, before so po­tent in her command, and absolute in Dominion ouer Spiri­tuall and Carnall concupiscence, findeth in her kingdome, so many Contradictions, Rebellions, Conflictations, Contrarie­ties, and Oppositions. Briefely, herselfe to bee infected with Malice, prone vnto euill, ouer-ruled by Sensuality, and ther­by drawne vnto Carnall desires.

The Vnderstanding, which was so prudent an informing Counsailour vnto the will, is so blinded with Ignorance, that it cannot discerne the Truth, but is quickly deceiued, and prone vnto Error.

And the Appetite Sensitiue, before, a prouident and faith­full Subiect, is now infected with Infirmity and concupi­scence, rebellious against reason, and inclining vnto all man­ner of euill, kindling in vs, an vncessant desire to Sinne.

All, whatsoeuer Sinnes, proceed from a corruption in one of these principall faculties;

Sometime, by default of the Vertue Appetitiue; when we fall into Sinnes through Infirmity, and notwithstanding all our resistance, wee cannot fully auoyde them; but with Humiliation wee acknowledge them, and accuse our selues for the Commission.

Sometime by default of vnderstanding; when we incurre sinnes through error, and commit euill, because we thinke it to be good; being deceiued by the vayle of a false opinion, which causeth in vs deniall of those sinnes.

Sometime by default of the will; when we commit sinnes of meere iniquity; knowing them, being able to resist them, and yet of purpose committing them; with contumacie in the commission, contempt of God in the transgression, and [Page 11] impudence in the factitation of them; Such are said to be sinnes of malice:

In which sence, the word wilfully, is vsed in my Text; and so much the Greeke Aduerbe soundeth, [...] voluntarily, wittingly, and of set purpose, without any compulsion;

And in this sence, Aquine expoundeth the Latine word voluntary in my Text, for the deliberate malice of the will, distinguishing it from volens, which signifieth a seduction through passion, without obstinacie.

For a man may sinne in blasphemy against God, by feare, compulsion, and constraint, drawne vnto it by the infirmity of the flesh, which declineth the horrour of torments; as did S^t. Tom. 1. concil. conc. Synuessae. Peter, and Marcellinus Bishop of Rome, and many other in the Primitiue Church, who notwithstanding did after re­pent, and became glorious Martyrs, of whom saith that glo­rious Martyr, & Cyprian. Ser. de Lapsis. Bishop of Carthage, Non animus sed cor­pus in dolore defecit; the flesh fainted, but their heart did not vtterly faile vnder those tortures.

Or thus may a man sinne of ignorance, as many of the Iewes did, when they passed by Christ, and nodded their Math. 27. heads at him in derision, as he did hang on the Crosse; and as S^t. Paul did, who persecuted Christ, ignorantly, and through 1. Tim. 1. vnbeliefe.

Or thus may a man sinne of malice and wilfully, of meere hate against Christ, with a full purpose to sinne in this kinde, without any outward cause mouing thereunto, but ex indu­stria, as the Schoolemen speake, with earnest desire to per­forme it, and without all coaction; for seeing, that whatso­euer is voluntary is caused, either Bonauent. part. 3. Breuil. cap. 11. per violentiam, or igno­rantiam, by violence, or ignorance: The first for want of power, the second by defect of knowledge; when the will is so corrupt, that though it could resist, and likewise did know the sinne, being not drawne vnto it, by any passion or infir­mity in the appetite sensi [...]iue or error in reason, or the vnder­standing; but performe it Elicite a se, immediatly from it selfe; Ibi inest plen [...]ssima ratio peccati saith Scotus super 2. Sent. dist. 43. one, It is the ex­tremity [Page 12] of sinne; this is, peccare ex certa malitia say the Schoole-men, To sinne of set malice.

To the farther vnderstanding whereof; know, that malice in the will, hath it's degrees.

The first kinde is simple malice, a taynt of originall cor­ruption, Bonauent super 2. Sent. dist. 43. from which no man is wholy quit.

Sometime is ioyned hereunto, an actuall peruersity of the will; and this is termed certa malitia, set malice.

A man may sinne of set malice, two wayes. Aquin. secun­da, secundae q. 13. art.

First, by the inclination of a vitious habite; and this is a generall condition of sinne.

Secondly, when a man runneth on to sinne, sub ratione peccati, saith Jac. Almayn. moral cap. 27. Aquine; because it is sinne; and that, quia of­fensiuum Dei saith another; because it offendeth God: And this is the highest height of iniquity; which if it be ioyned to Apostacie from Christ; the sinner doth Aug. praefat. in Epist. ad Rom. Pro. 2. sciens peccatum in Spiritum Sanctum committere; wittingly commit that sinne against the Holy Ghost; and such doe, laetaeri cum malefece­rint, reioyce and take pleasure in doing it: so that malice is in the spirit of such, Bonauent. vbi supra. Math. 12. secundum se, subiectiuely, which our Sauiour termeth [...], the blasphemie of the Spirit; which words an ancient Diuine expounding, saith, it is, Affectus & desiderium vituperationis diuinae; a strong Rich. de Sancts' vict. tract. de Spi. blasp. desire to diffame God; And Bucan. another expoundeth it more familiarly, Blasphemia spiritus, in spiritum; Actiuely and passiuely; the blasphemy of the spirit of man, against the Spi­rit of God; and * Caietane accordeth; Maligna machinatio aduersus Deum; a malicious intention against God. Ientac. 8, q. 1.

So that the malice of the will is the formall, distinguishing it from all other sinnes.

A dreadfull case, when a man is growne to that height of malice, that he should take pleasure in disgracing God; and this is true blasphemy.

I beleeue the iudgement of Richardus; Quid est blasphe­mia? nisi vituperatio diuina; Blasphemy is nought else, but, Ʋbi supra. a disprasing of God; the word soundeth the same.

[Page 13] It may seeme strange, and happily incredible to some, that any should be so peruerse; but let those who are so concei­ted, heare what Christ speaketh of such persons; New haue Ioh. 15. they hated me, and my father.

Hence it came to passe, that the blasphemous Pharisies, who were such persons, would haue falsly fastned on Christ this dishonour, that hee had [...], an vncleane Mar. 3. spirit.

I am of this opinion that no sinne, be it neuer so haynous, is that sinne against the Holy Ghost, vnleast it proceede from the malice of the will, as aforesaid.

And againe, I suppose, that in whomsoeuer this malice of the will doth remaine; in him also, is that euill and vnfaith­full Heb. 3. heart, to depart away from the liuing God.

And therfore though one should baptize an Image, adore the deuill, scorne the blessed Sacrament, turne Turke, or commit other most horrible sinnes, either for gaine, or be­cause he would know some secret from the diuel, or through madnes or feare; so that it be not done of wilfull malice against God, it maketh not guilty of this sinne, though other­wise, it make him an haynous sinner.

So that wee may vsurpe the words of Lib. 1. retract. cap. 15. Augustine for a conclusion of this point; That now the will, is principall (if not totall) Actorheerein; Vs (que) adeo peccatum est, vt sinon esset voluntarium, non esset peccatum; It is so farre forth a sinne against the Holy Ghost, that were it not maliciously wilfull, it were not a sinne of this kinde; for this malice di­rectly impugneth the most appropriate effect of the Holy Ghost, which is the loue of God, which is shed abroad in our hearts by the Holy Ghost; without which loue, no man can Rom. 5. 1. Cor. 12. Tract. 74. super Joh. say that Iesus is the Lord; Nemo fic dicit, nisi qui diligit, saith Augustine.

The Obiect of this Sinne; the Euangelicall Truth.

THE holy Scriptures doe often vnder the name of truth, expresse vnto vs Christ; for he is Aquin. 2. 2. quaest. 1. art. 1. veritas prima, say the Schoolemen, the first Truth, and the obiect of our faith; in as much, as he is the word of his Father, as he hath testified of himselfe, and his Testimony is true; I am the Truth; and Ioh. 14. thus is he that Truth that maketh vs all true, for he teacheth vs all Truth.

He is the most finall and formall obiect of our knowledge leading vs vnto knowledge, neither can any Truth be possi­bly knowne, but by the insplendencie of this eternall Truth; whom the Spirit testifieth to be the Truth; The Truth, for that we haue all the promises of truth performed, and exhi­bited in him.

In his body a Communion, in his Blood the expiation of all our sins, in his Soule, the price of our Redemption, in his Spi­rit, August. apud Albert. Ratisp. Sup. 6. cap. Ioh. viuification, and a perfect restauration of our spirituall life, which was once lost in his Deity and Godhead, the full perfection and complement of all grace; But for as much as this Truth is made manifest vnto vs, in the old and new Te­staments, Therefore the Scriptures are termed that Truth, because Christ is reuealed vnto vs in them; and so our Saui­our stileth them in his prayer to his Father; Sermotuus ve­ritas Ioh. 17. est, thy word is thy Truth; And S^t. Paul distinctly ter­meth them that Truth that is [...] according to Tit. 1. Godlinesse, consisting in vnderstanding the Law, and the Pro­phets, and beleeuing the Gospell; for they expresse vnto vs that Truth whereby we must be saued.

For what are the Scriptures? But Christ vayled; and what is Christ? but the vnmasking of the Scriptures:

The word of Truth is the word of Christ, & Christ is the Truth of this word.

The Law led vs vnto him; the Patriarchs foresaw him, the Prophets foretold him, the Euangelists writ the whole Hi­story [Page 15] of his life; the Apostles preached the Gospell of Christ.

The Gospell (I say) that is (saith Chrisostome) the Ioyfull Praefat. a [...] ­uang Math. message of Saluation; wherein wee are certified, that punish­ment is taken away, that Sinne is pardoned, that wee are San­ctified, Iustified, Redeemed, Adopted to bee the Sonnes of GOD, made heyres of Heauen, yea wee who once were the Enemies of God, and sate in darknesse, and in the shadow of Death.

To the effecting whereof the onely begotten Sonne of God, Veraciter factus est homo, was truely made man; In Gregor. the Sacrifice of our redemption, vouchsafed Mori vt vitu­lus, to dye as a Calfe; By the power of his might, Surrexit vt Leo, did rise againe like a Lyon, and ascending vp into the Heauens; was Eleuatus vt Aquila, mounted like an Aeagle; where hee sitteth in Maiesty and Glory, at the right hand of his Father, vntill he shall returne againe, at the fulnes of time to Iudge the world; and hath deliuered in the Interim to our custody, his precions treasure, which he will exact againe at our handes; Namely, the Law, and the Prophets, the Gospell, the writings of his Apostles, his Sacraments, the grace of Remission of Sinnes, and Iustificati­on, the Dignity and Honour of his glorious Name, that wee are, and so likewise called Christians; A people beloued of God, Elect and peculiar.

Hee came into the world, to bee vnto the Iewes, a finisher of the Law, and to the Gentiles, A Light in the middest of their darknesse, and a Rocke of Saluation to all that would 1. Pet. 2. build on him.

And though hee became vnto the vnhappy Iewes, Petra scandali, & Lapis offensionis, a Stone to stumble at, and a Rocke of offence; and to the Impious Gentile, In signum cui Luk. 2. contradicitur, for a Signe to bee spoken against; yet vnto vs who beleeue in him, hee is Power, Wisedome, Righteousnes, 1. Cor. 1. and Redemption.

Out of the premises, I inferre this Conclusion; That [Page 16] whosoeuer renounceth the word of God contained in the olde and new Testament, renounceth Christ also; for the word is the Law of God, which in the Old and New Testa­ment, was deliuered by Christ; So that hee came into the world to the end to declare the Truth, which lay hid in the olde Law, and to beare witnes thereunto.

And againe, such a one maketh GOD the Father a Lyer, who in Iordan, and the Mount Tabor testified of CHRIST; This is my welbeloued Sonne, in whom I am well Math. 3. Mark. 3. pleased.

For God as the Obiect, hath a double reference to our Faith; as the Medium, and Conclusion, the Forme, and the Matter.

Lib. 3. Sent. dist. 23. Id quo creditur, & id quod creditur, saith Lumbard, As the End and the Meanes; hee is both the Agent, the Obiect, the End, and the Rule of our Faith, as hee is Veritas prima re­uealed by himselfe in the Scriptures, because the Scriptures, are the Ministeriall reason of the Obiect of our Faith; for Faith is Ioyned to this Obiect, by this Medium; for the Scriptures are Deus dicens seipsum, saith Caietan ad 22. 2. Aquin. q. 2. a Diuine, God declaring himselfe to Mankinde.

Therefore, whosoeuer renounceth the Gospell, renoun­ceth CHRIST also; And againe, whosoeuer abandoneth that Truth of Christian Religion, which is deriued thence, by necessary and Infallible consequence, tearmed by S^t. Chrysostome, Dogmatafidei, the principles and Articles of Sup. verba. contextus. Faith, forsaketh CHRIST IESVS himselfe, and conse­quently relinquisheth the whole meanes of Saluation, and must necessarily perish.

Hee that shall not in wordes confesse, and in deede main­taine, if need so require, to the staking of his life thereon, the Honour of Christ his Sauiour; is worse then an Infidell: for the Heathen themselues affirme, nothing to be so Inhumane, so Beast-like, Quam committere, vt Beneficio victus esse videare; as to bee carelesse to requite a good turne to the full; And if the Christian shall bee silent in this, The very Math. 10. [Page 17] Stones would cry out against him, If thou Deny him before Man, hee will deny thee before God; And better it is, that thou shouldest bee Chrysost. apud Hug. Sup. 10. Cap. Math. Testis Christi, a witnes to maintaine the glory of thy Lord and Sauiour; then that thou shouldest hereafter finde CHRIST Testem contrate; a witnes to conuict thee of Infidelity.

It is the highest degree of Ingratitude, to repay Euill for Good, and to scorne and disgrace a Benefactor.

Peremptoria res est Ingratitudo, saith Ser. 5. 2. Bernard; Ingrati­tude is a deadly thing, it slayeth the Soule, there is nothing so displeasing to God, in the Children of Grace; and againe hee termeth it Sup. Cant. Ʋentum vrentem, a burning winde, which dryeth vp the fountaine of Gods loue, the dewe of his Mer­cy and floods of his Grace.

Such like Methridates (who hated the Antidote which preserued his life from the danger of poyson) renounce the meanes, whereby their Soules are saued from Hell, Death, and Damnation.

And such are most like vnto mad Dogs, who runne chief­ly with fury at their Masters, from whome they receiued their breeding, and their feeding.

And this is the true Sinne against the Holy Ghost; Im­pugning of Gods word, in manner abouesaid, for that it proclaimeth the Majesty, Wisdome, and goodnes of God; and therefore hee that opposeth this Truth, opposeth Gods honour, the truth of Faith, which is the foundation of our Saluation.

This is the Obiect of this Sinne; the Truth of Christian Faith, which whosoeuer Impugneth, is said to resist the Holy Ghost, by whom it is reuealed and infused into Man, and therefore hee is called Spiritus veritatis, because hee lea­deth Ioh. 16. into all Truth.

If any should growe to that Impudence to deny Truth, in respect of the Entity thereof, hee is conuinced by the strength thereof; for it beeing the light of the Soule, can ne­uer Set; for it casteth her beames so strongly on the Soule, [Page 18] that a man cannot imagine it, not to bee; for if there bee no truth, it is true, that there is no truth, therefore something is true; and if something bee true, it is true, that there is Truth; therefore, if Truth be not, there is truth; See how the Truth pręuaileth aboue all thinges. I [...]iras.

God is the Fountaine of all Truth, and from him hath e­uery truth his Emanation, and more especially the Truth of Christian Faith, which is the power of God vnto Saluation, vnto euery one that beleeueth, and that through the Opera­tion Rom. 1. of the Holy Ghost; and consequently hee Sinneth against the Holy Ghost, who doth hate, persecute, or renounce the same.

S^t. Augustine, was once of Opinion, that No mans Cons­cience could hate GOD, but afterward he retracted it: at the first he did not remember the saying of the Holy Ghost; The presumption of them that hate thee increaseth euer more and more. For there are many that hate God; whom because Psal. 74. they know to bee an auenger of wickednes, they wish hee had no Beeing, for Qucm metui [...] quis (que) periricupit; and so though that all men by Nature desire the knowledge of the Truth; yet ratione adiuncti or effectus consequentis, he may abhorre it, and labour to doe pręiudice thereunto; So a man may hate God for his Iustice, which punisheth Sinne, and his Truth which descryeth and reproueth the same.

The Circumstances, Beleefe in Christ, and knowledge of his Word going before, and yet Christ repudiated.

NOw I come to the Circumstances, without which wee cannot define this Sinne; for not euery one, that belee­ueth not the Gospell in whole or part; is culpable of this great Sinne, yea though hee Impugne it, and therefore wee must distinguish.

There are some, who as yet, haue not receiued the Faith; as Natiue Indian Idolaters, and other who neuer heard of it; Aquin. 2^•. 2. quaest. 10. art. 1. [Page 19] and these are termed Infidels, Negatiue.

Or they haue once Beleeued, and after departed from it; and that either, a parte in aliquibus, in some particular Tho. Elys. 19. in Clypeo piorum. quest. 42. art. 1. pointes by their vnderstanding deceiued, and such are ter­med Haretickes. Or a tota totaliter, from the whole in generall, by their Will and Affection depriued, and these are termed Apostatates.

The first sort, are not censured in my Text, because they receiued it not; Nor the second, because they knew it not; But the third, are directly pointed at, who both receiued, and knew it.

For the Cleering whereof, you must know, that as in Na­turall Obiects; there must bee first, a representation of them to the Sences; Secondly, a Iudgement of the thinges repre­sented by the Minde, for Iudgement is Completinum cogni­tionis Aquin. 2².2. qu. 173. the perfecting of knowledge.

So before a man bee a perfect Christian, two thinges are requisite;

First, Vt sanè capiat ea quae Creduntur; that he verily be­leeue Aquin. 2. 2. qu. 9. art. 1. the Articles of Faith.

Secondly, Vt habeat rectum Iudicium de eis, discernendo credenda, a non credendis; that hee Iudge rightly and sound­ly, what hee ought to beleeue, what to refuse; both which are intimated in these wordes; Beleeued and knowne, as Anselme and Bruno, expound them.

The first Circumstance; After wee haue receiued.

To receiue the Truth, is to beleeue it, and to beleeue in Christ as the Truth teacheth vs; and thus the word is vsed by the Euangelist, where hee saith; That vnto as many as receiued Christ, hee gaue them power to be made the Sonnes Ioh. 1. of God, and hee manifesteth it in the wordes following, viz. To those who beleeued in his Name; So Theophilact expoun­deth [Page 20] it; and in this Sence, Diuines expound this word of my Text; Anselme, for inward Illumination; Bruno for Belee­uing the Gospell.

Nature being blinde in Heauenly thinges, if it should o­uer-rule in Man, must necessarily preuent his Saluation.

For that the Naturall man Beleeueth nought, but that hee first apprehendeth by knowledge; when Diuinity, first doth require our confident assent to that it propoundeth, and after certifieth vs of the Truth by Euidence.

Yea, wee haue an Inchoation of Blessednes in this life, by the assent of Faith, which compriseth in her boundlesse Con­tinet the end of our Hope; for in this, wee doe hope to bee blessed, because wee shall see in open Vision that Truth, vn­to which wee doe now cleaue by Faith; for Faith maketh these thinges present in our heart, by the certainty of Be­leefe, and therefore is defined to bee A substance of thinges hoped for; as if it gaue a reall possession of it to the Beleeuer. Heb. 11.

Without which Beleefe, reason sheweth, that Blessednes cannot bee attained; for though all men desire it, yet who will vse meanes, if he dispaire to attaine; and therfore Hope is necessary; And againe, who will desire to hope for that, he doth not Beleeue.

And therefore it is necessary, first to beleeue in Christ, and to beleeue those thinges also, without which Christ cannot bee loued, that by beleeuing them, hee may shape his course toward him.

Therefore CHRIST the Eternall word of his Father, ha­uing according to his promise of olde; Assumed our Flesh, suffered Death for our Sinnes, risen vp againe for our Iusti­fication, (which are incredible to the Naturall man, that ei­ther God should become Man, Dye as a man, and that man should rise from Death like God; and all this for Man) ought to bee entertained by Man, with great Ioy and confi­dence, because by him wee are made the sonnes of God.

As hee hath performed these thinges for vs, so hee expe­cteth that wee dispise not this Grace, but earnestly embrace [Page 21] it with thankesgiuing, and build on him onely.

For God (Ser. de fide. Spe, et Char. saith Chrysostome) would haue Man proue toward him, as he hath shewed himself toward Man, he can­not attaiue vnto the reward, who will not professe him; Nec accipere potest quod promittitur, nisi ante Impleuerit quod Iu­betur, nor can hee receiue the promise, who doth not per­forme the condition, viz. Beleeueth.

But hee that beleeueth not, is already Iudged; therefore Ioh. 3. our Sauiour said, that the Holy Ghost would reproue the world of Sinne, because they Beleeued not in him; and no won­der, Ioh. 16. because August. ibi. Hoe manente, caetera dimittuntur, as long as incredulity remained, all other Sinnes abode, Originall and Actuall, but this being casseered, all were forgiuen; for faith in Christ, quitteth man of all, by apprehending the Merit of his passion, whose Blood shed, washeth vs cleane from all our Sinnes.

Hereupon, we renounce all things whatsoeuer, and our selues also, to follow him as his Seruants, Subiects, and Soul­diers, and so to be reputed and termed; Nazianz. Inde Christianus vocaris, quia in Christum credis, Hence are we called Chri­stians, because we beleeue in Christ;

By which Name, we testifie, that we build onely on him, and acknowledge him for our King, and Redeemer, we ob­serue all his Commaundements, and iudge his rule to be the perfection of life; Limiting our Beliefe to his [...], and we doe Huius iurare in verba Magistri, take an Oath of al­leageance vnto him in Baptisme, to confirme our fidelity; it being Basi'. lib. 3. cont. Eunom. Sigillum fidei, the Seale of our faith; wherein we re­ceiue the Crosse on our forehead, which is the seate of shame­fastnesse, in token, Aug. in Psal. 130. Ne Christi opprobrio Christianus eru­bescat, that we should neuer be ashamed to confesse Christ crucified, and to fight vnder his Banner, vnto our liues end.

Well then, art thou Baptized? art thou signed with the Idem de Cata­clysmate c. 9. Kings Seale? beginnest thou to feede at the Table of thy King? Idem Epla. ad Arment. et Pau­lin. Noli esse Desertor; become not a flincher; Remem­ber thy Couenant; * Quia iam vouisti, iam te astrinxisti; [Page 22] the vowe hath bound thee; wretched art thou, if thou break thy vowe to God.

The Heathen neuer forsake their Gods; but feare, reue­rence, and mainly defend them, lest by changing their rights, they should be taxed with error. Illi perseuerant in falso, ti [...] non perseu [...]ras in vero? Shall they persist in falshood, and Chrysost. ho­mil. de Ier [...]m. Prophet. wilt not thou abide in the truth?

Socrates, though a Pagan, hauing denied sacrifice to Apol­lo, which was death among the Athenians, being aduised by Plato, to saue his life by flight, said, Bonauent. in Luminar. Ec­clesiae, Serm. 5. Absit vt verita­tem negem, quam asserui, farre be it from me to denie that truth, which before I professed; and therefore Plato ha­uing pondered with himselfe the basenesse of his Counsaile, was ashamed thereof, and absented himselfe from his death.

Who but a mad man would cast away the Anchor of his ship in a tempest? who but a desperate wretch would re­iect his pardon, being before condemned to death? or will any pitty him, who knowing himselfe vnrecouerably sicke; yet would cast off that Physitian, who with his owne life hauing purchased a soueraigne Alexetery, proffereth him certaine recouery freely, if he will vse it, and trust vnto him, whereas otherwise, except he beleeue, he must dye, because he despiseth the sole meanes of his preseruation?

Saint Homil. 25. in oper. Imperf. in Math. Chrysostome expresseth the state of such persons, in a familiar similitude. As the house (saith he) that hath a firme foundation; suffereth no great ruine, if part of the wall or roofe do fall, because it may be repaired againe; but if the foundation fall, then the ruine is great; because the whole tumbleth down: So if a Christian commit fornication, adul­tery, or manslaughter, his fall is not great and vnrecouerable, because hee may rise againe by repentance, as Dauid did; But if the foundation of his faith faile, that he turne Pagan, and become vnbeleeuer, then his ruine is great and vnreco­uerable, for the whole perisheth.

And such sinne more heinously, then those, who neuer [Page 23] knew him, or beleeued in him; and Christ is more offended at them.

Truly spake the * Poet; [...]. Sophocles.

There can be no greater sore, then a false friend, whom a man can neither fugere, ne (que) fugare; shunne nor banish; So Christ complaineth, that if an enemie had dishonourea him, he Bern. Psalm. 55. could haue bare it; but his companion and familiar friend to betray him, made it execrable.

He was grieued at the Infidels vnder the Law of Nature; but more at the Iewes, vnder the Law of Moses, because his loue was greater vnto them:

But most against Iudas vnder the Law of Grace for be­traying him; it appeareth by the diuersity of their punish­ments;

The first he drowned, which was an easie death: The se­cond Gen. 7. Num. 15. he stoned, which was a more greeuous death.

But Iudas the Traytor hung himselfe, which was a most shamefull death, and accursed; and the rather because hee Math. 27. was of the number of those, to whom he had said, yee are my Ioh. 15. friends.

We doe worthily detest Cains iniquity, Lamech his cru­elty, Chams subsannation, Ismaelsferity, Esaw his pertina­cie, Absalon his malice, the peruersity of Ioseph his bre­thren, But all these are nothing to that incomparable villany of Iudas, in betraying his Lord and Master, whom he belee­ued to be the sonne of the euer-liuing God, and the Sauiour of mankind; this impiety was aboue all other; of an Apostle, who should haue bin one of the 12. Iudges sitting in glory to iudge the 12. Tribes of Israell, to become a Traytor against him who called him to this high dignity; and therefore be­cause of his monstrous ingratitude, the diuell entred into his heart, and carried him headlong to the acting of his Treason, and from thence despairing of pardon, to hang himselfe, where he brast asunder; and his bowels gushed out; Surely Iudas committed that Sinne against the Holy Ghost; for so great was his malice against Christ, that if it had beene possi­ble, [Page 24] he would haue had not his flesh onely, but his soule, and Diuinity also to be destroyed; hee betrayed him to death, whom he beleeued to be the Lord of life: yet such was his most indurate malice, that nothing could withhold him from his purpose; though Christ vsed many meanes and admoni­tions vnto him;

Loue, in washing his feete; Ioh. 13.

Feare, when he said, woe vnto him, by whom the Sonne Luc. 22. of man is betrayed.

Sorrow, when he foretold his betraying. Ioh. 13. Math. 26.

Shame, when he said vnto Iudas, Thou hast said.

Yea so great, that he seemed after a sort to doe wrong vn­to his Iustice, in vsing so great mercy toward him; yet hee would not be saued, and because he would not, he was dam­ned, (yea if a man may so speake) against Christs will.

Their Sinne (who hauing once giuen their names vnto Christ, entertained the truth of his Gospell, and resolued their consciences thereof, yet shall after fall away from the same) is like vnto that which Iudas the Traytor committed; for such Crucifie to themselues againe the Sonne of God, and make a mocke of him, and are said to despite the Spirit of Grace; which is the true sinne against the Holy Ghost. By faith we are made the sonnes of God, which faith is wrought in our hearts, by the Holy Ghost, and is called in this respect the Spirit of Adoption, whereby we crie Abba Father: bea­ring Rom. 8. witnesse with our Spirit, that we are the Children of God; by this Spirit wee are sealed vnto the day of Redemption; Ephes. 4. Some Translations haue it in the day of Redemption: the Fa­thers expound it in the day of Baptisme, and the reading and exposition is good; for the Holy Ghost sealeth vs in Bap­tisme by faith, and maketh vs to be de Regio grego, nor suffe­reth Théophylact. vs to stand among the guilty and damned, and hath se­perated vs to Redemption. Noli ergo Signaculum illud dis­soluere; If thou fall away from thy faith, thou doest de­spite the Holy Ghost who did worke this in thee; thou had­dest receiued a Benefit, and reiectest it after; thou despisest [Page 25] the giuer; he made thee the Sonne of God, thou wilt be the Seruant of the Diuell; he came to saue thy Soule, and thou doest thrust him out of dores, and seeke to bring him to con­fusion; thou doest herein resist plainely, and persecute the Holy Ghost; and like Iudas art a Traytor vnto him.

The Second Circumstance.

IT sufficeth not a Christian, to haue Faith, to Beleeue, but hee must haue Vnderstanding and Knowledge, ioyned to his Faith, to Iudge rightly of the Articles of Religion; which Faith otherwise cannot doe, because it hath but vnperfectly participated of the Diuine light.

For though there bee an Irradiation from the Eternall Truth; yet is it not Plenary; because as yet, Manet Specu­lum & aeuigma, the vayle is not remoued. 1. Cor. 13.

Therefore in this darkenes, wee must ioyne the other In­strument, which God hath assigned, viz. the Vnderstanding, which though it bee, but as a Candle (compared to Faith) ioyned to the Sunne; yet it is certaine, that a man seeth bet­ter by the light of a Candle, then of the Sunne, if the same be ecclipsed.

Therefore, what Faith entertaineth, the Vnderstanding admireth, examineth, and often discouereth and maketh knowne; For there are some things, Lumbard. lib. 3. Sent. dist. 24. Que creduntur, & nun­quam Intelliguntur, which are Beleeued, but neuer vnder­stood; As the Mystery of the Trinity, and the Incarnation, and such like; and those, Aquin. 2^•. 2. quaest. 8. art. 2. Directè cadunt sub fide, are appre­hended by Faith onely, but the vnderstanding cannot com­prize them, and therefore admireth them.

And there are other, * Quae prius creduntur, & postea In­telliguntur; Lbmb. vbi sap. which are first beleeued, and after vnderstood; as are some principles of Faith, gotten by hearing, reading and meditation; And these belong vnto Faith, Aquin. vbi sup. Vt ordinata ad fidem, as Instruments to build Faith in man; as the Con­tents of holy Scripture.

[Page 26] Of the first, wee cannot haue, Bonauen. Sap. 3. S [...]nt. dist. 24. Cognitionem a parte com­prahensionis, a totall and perfect knowledge, while wee are heere in Via, Pilgrims, as God shall be knowne by vs here­after, In Patria, in our heauenly Mansion.

But of the Second in many pointes, wee may haue such knowledge heere, yea the first, may Imperfectè intelligi, in part bee vnderstood, and that Aquin. vbi supra. Intellectu Negatiuo, as farre forth, as the vnderstanding findeth no Obstacle to impaire Caictan in Cō. ad cundum lo­cum. the verity of them; yea both may bee beleeued, and vnder­stood in some sort, Manu ductione ratiocinationis by the In­uestigation Bonauent. vbi su ra. Rom. 1. of Naturall reason, as the Heathen Phylosophers thus knew God.

And an antient Diuine saith; that to make the Faith mani­fest Rich. de Scto. vict. lib. 1. de Trinit. cap. 4. Non tantum possunt heberirationes probabiles, sed eti­am necessariae, wee may finde both probable, and necessary reasons also, though sometime wee cannot espy them.

Thus these holy Fathers, assembled in the Councell of Nice, did by Naturall reasons seeke to demonstrate vnto Cyzicen. in com. Act. Conc. Nic. pt. 22. Phaedo and other Phylosophers, whome Arr [...]us had condu­cted thither to defend his Blasphemy, the whole Mysterie of the Trinity.

For suppose, one beleeuing one GOD, and the same to bee the vniuersall Creator, should after by necessary reasons begin to know the fame, hee should become neuer the more faithlesse; and therefore the Schoole man saith well, that howsoeuer, Aquin. 2.2. qu. 2. art. 10. Rationes praecedentis fidem, doe Minueremeri­tum fidei, yet Subsequentes augent; Not to beleeue with­out reasons, doth impaire the worth of Faith; yet to Illu­strate the Faith, after wee haue already Beleeued with rea­sons, dignifieth the same; for it maketh a man more firmely and with greater delight, to cleane vnto the Truth, and to teach and conuict other.

But wee vse Reason onely, * Admanifestationem fidei, to Idem pt. 12. q. 1. art. 8. Bonauent super 3. Sent. dist. 25. quest. vlt. make the Faith knowne, that thereby it may receiue a grea­ter growth; * Non a parte veritatis dictantis, not in respect of the Diuine Truth it selfe, but in respect Intellectus assen­tientis, [Page 27] of the weakenes of our vnderstanding, which is best led by the Senses.

Therefore the Schoole-men say, that Knowledge is more Idem. ibid. dist. 23. quest. 4. certaine then Faith, in respect of the certainty of Speculation, because a man may know a thing so certainly by knowledge that hee can by no meanes doubt of it, disclaime it as false, or any way contradict it in his heart, as it appeareth in the knowledge of first principles; though Faith bee more cer­taine in regard of the firmity of Adhaesion, for Faith will maintaine, what knowledge cannot conceiue.

And in this sense Lib. 14. de Tr. n. Cap. 1. Augustine expounding these wordes of the Apostle; To another, is giuen the word of knowledge; 1. Cor. 13. ascribeth to this knowledge, the Generation, Nutrition, maintenance, and strengthning of Faith.

And for this cause, Hugo de Scto. lib. 1. de sacram pt. 8. cap. 1. Hugo rightly placed these two diffe­rences in the Definition of Faith; viz. that it is, A certainty of the Soule, placed Supraopinionem, & infra Scientiam, a­boue Opinion, and beneath Knowledge; Because the one is but a bare estimation. Cum formidine oppositi, alway vn­certaine of the Truth; Now Faith, is a doubtles approbati­on, Aquin. by way of assertion. But the accesse of knowledge, giueth a Reall poss [...]ssion of the Truth; So that it is more profitable to man, in respect of attaining and retaining the perfection of Truth; as it is more secure, to stand by Faith, then to wauer by Opinion, and to see a thing present, then to beleeue it ab­sent.

Yea the Habite of Faith, cannot fully bee had without knowledge, for the vnderstanding must bee instructed in the Articles of Faith, before it can consider them.

This is the Materiall part of Faith, Id quod creditur, (saith Lib. 3. Sent. dist. 23. Lumbard) the Articles of our Beleefe; and in this respect, Faith is rightly said to be Acquisita, or suasa, gotten by out­ward meanes, because no man knoweth how many, or what Hales pt. 1. quest 1. Memb. 10. Articles of the Faith there are, vntill hee hath learned them by reading or hearing, let him gape as long as hee please af­ter Anabaptisticall reuelations: and thus the Apostle saith, Rom. 10. [Page 28] Fides ex audito, Faith commeth by hearing.

And this Knowledge, is earnestly to bee sought after; least it vnhappily fall out, Origen. lib. 8, in Epist. ad Ro­mo cap. 10. Vt in fide positi, frustremur a fi­de, that wee hauing once beleeued, should fall away from the Faith; for they who are careles to vnderstand by know­ledge, the truth of that they Beleeue, they doe [...] beleeue in vaine, and may Euanescere in fide, fall from the 1. Cor. 1. Orig. ibid. Faith.

Hereupon the Apostles desired our Sauior, to Encrease their Faith, by imparting knowledge vnto them; for this Luk. 17. knowledge maketh vs to feele (as it were) with the Hand of Experience, the Truth, and therefore maketh vs more confi­dent to build on it, and more firmely to adhaere vnto it.

Therfore to make the Israelites more constantly to persist Deut. 6. in his Seruice, God commaunded them, To seeke after the knowledge and vnderstanding of the Law, hee commandeth them to learne it themselues, to teach it to their Children, hee enioyneth Meditation thereof in all places, and at alltimes, at home, and abroad, lying downe, and rising vp, he commandeth to make them the Obiect of their Sences, to binde them for a signe on their hands, and as frontlets betweene their eyes, to write them on the poastes of their Houses, and on their Gates; For those things which wee haue learned and taught others, and doe continually thinke of, and which are the day­ly obiect of our Sences; as those thinges wee haue in our hand, of our feeling, and the thinges wee doe beholde with our eyes, of our Sight; or those places vnto which wee haue frequent recourse, as the doores of our House, cannot bee forgotten by vs.

Therefore in another place hee saith more manifestly; Forget not the thinges, which thine eyes haue seene, that they Deut. 4, depart not from thine heart, as if hee should haue saide; The Euidence of knowledge should so perswade the heart, that it should neuer bee moued from it's resolution; So that hee, who once hath receiued the Faith of CHRIST, and after by searching the Scriptures, findeth certaine testimony of [Page 29] the power, and efficacy thereof vnto Saluation to euery One that Beleeueth, hauing his Vnderstanding quit from Igno­rance, his Iudgement from Error, his Conscience, and Affe­ction Rom. 1. also perswaded of the truth hereof, and bearing witnes thereunto; what remaineth? but that such a one (if hee not­withstanding all the pręcedence) renounce the Faith, and persecute it, spreta Conscientia, in despite of his Conscience, is an Aduersary to the Holy Ghost, because hee resisteth his Grace; viz. The Illumination of his Soule by Faith, the ta­sting Heb. 6. of the Heauenly Guift, of remission of Sinnes by Hope, the partaking of the Holy Ghost, in his Guiftes, by knowledge and vnderstanding, the tasting of the good word of God, by in­ward delectation conceiued by hearing the Gospell preached; and the tasting also of the powers of the world to come, as life euerlasting, by hope.

A fearfull fall, and incredible to some, that a man should rise to that height, and fall so farre away again, & that against his knowledge and Conscience.

Impossible, it is not; for Sinne disordereth the Affection, not the Vnderstanding; The Holy Ghost enlightneth euery Ioh. 1. man that commeth into the world; as well the wicked as the Godly, the Reprobate as the Elect; reuealing vnto the Re­probate; not perswading their Consciences, enlightning their vnderstanding, not sanctifying their Affection; like the Sunne, which with her Beames, onely enlightneth the Moone, but heateth the Earth moreouer vnto fertility.

The Reprobate haue him, Secundum infusionem, for a time infused into them, after which, hee departeth from them; for Rich. de Sanct. vict. Ser. desper. Sancto. vadit, et venit; recedit et redit; Hee goeth, and commeth, departeth, and returneth;

The wicked tast him, but relish not the sweetnes, because of their distempered pallat, or foule stomack, which maketh them belch vp the sweetnesse againe, and therefore it doth not nourish them, though for a while it may delight them.

Therefore such are but [...], Temporarie Beleeuers; Math. 13. 1 Ioh. 2. neither were they of Christ; for had they beene of Christ, they [Page 30] had continued with Christ.

Therefore Hom. 35. in Math. Sup. haec verba, Transe­unt [...]s blas he­mabant cum et Anselm. Ibid. Origen saith, It is Opus praeter euntium, the property of vnstable persons onely, to blaspheme Iesus; No constant man blasphemeth Iesus; for their feete are placed on a Rocke; But if they fall, or passe by him, they blaspheme him, and those who nod the head at him, hauing no firme head; but such in Minde and Affection are moueable to im­pietie.

Cyprian saith, it is Summa Delicti, non agnoscere quod ig­nor Tract. de Idol. van. are non possis; The extremity of Sinne, not to acknow­ledge that, whereof thou canst not be ignorant;

In what State is he then, who denieth, what he beleeueth, and knoweth to be that Truth, by which he must be saued, and of Enuie moreouer disgracefully reuileth it, and cruelly persecuteth it?

Such are perfect Blasphemers; and therefore Caietane rightly iudged, Blasphemos non esse Infidoles; that Infidels Ad quaest. 13. 2.2. art. 1. could not commit this Blasphemie against the Holy Ghost; because Blasphemers know they Sinne in this kinde against their Conscience, and are [...], condemned by the verdict thereof; But the intention perfecteth it in the Belee­uer, Tit. 3. and their Sinne is more grieuous; for it had beene better [...]. Pet. 3. for them, neuer to haue knowne the way of righteousnesse, then after they haue acknowledged it, to turne from the Holy com­mandement giuen vnto them.

And therfore our Sauiour conuicteth the Pharisies of this Sinne; because they both heard him, saw him, & by his singu­lar words and workes, like vnto which, neuer man vttered or acted before; knew him to be the Sonne of God, and yet they Ioh. 15. hated him; and persecuted him euen vnto death.

Whereby they manifestly declared themselues to be guil­ty of that great Sinne, maliciously controling the operation of the Holy Ghost in their soules, who could not be ignorant who Christ was, and whence he came.

What that Sinne against the Holy Ghost should be; di­uers Ages, haue produced diuers opinions.

[Page 31] S^t. Exampla. [...]ad. Marcell. Hierom said, it was, Cum videas in virtutibus Deum, Belzebub calumniari in factis; to ascribe Gods manifest power to the Diuell.

S^t. Sup. cap. 12. Luc. Ambrose, to denie Christs Diuinity.

S^t. Ser. de vurbis domini. Augustine said, it was finall impenitence;

St. Can. 12. Sup. Math. Hillary; Diuin [...] virtutis potestatem negare.

To denie the power of Gods might.

Some say; it is to thinke amisse of the Holy Ghost, concer­ning his Essence or Equality.

The Schoolemen for the most part; Abijcere per contemp­tum, Super. 2. Sent. dist. 43. et Summustae Sup. 2.2. Aquin. q. 14. e [...] per quaehomo retrahitur a peccando; to reiect with disdaine, those meanes, by which a man is with-held from sinning; And they make sixe kindes hereof; viz. 1. Despaire; 2. Praesumption; 3. Enuie of his Brothers Grace; 4. Impug­ning of the knowne Truth; 5. Obstinacie, and finall Impaeni­tence.

Some haue said, it is Infidelity; other; Sinne against a mans conscience; and sundry other opinions, there haue bin, which I purposely omit.

Being then compassed about with so great a cloud of wit­nesses; what remaineth, but that wee looke to IESVS, the Author and finisher of our Faith? and seeing the Mysterie of Heb. 12. this question is great, let vs with Augustine, seeke for light, to expound it from the Lord.

Our Sauiour CHRIST, hauing by his Diuine power cured one who was blinde and Dumbe, and cast out the De­uill Math. 12. where with hee was possessed, was by the Phurises en­uiously accused, to haue cast it out by the power of Belze­bub, the Prince of the Deuils; Whereupon our Sauiour ha­uing conuicted them, sheweth their dangerous estate, and dreadfull Sinne; which hee termeth Sinne against the Holy Ghost; which consisted herein, that they Blasphemed the Holy Ghost, and Blaspemy importeth the intended deroga­tion of ones good Name.

S^t. Mathew, giueth some light hereunto, and saith it is to speake against the Holy Ghost, And S^t. Marke specifieth it, [Page 32] for they said; Hee hath an vncleane Spirit.

So that they did attribute to the Deuill those Actions, Mark. 3. which they knewe to bee proper vnto God, as the Eiection of Deuils.

Neither did they this Ignorantly, for Intelligentes Chri­stum, principem daemoniorum esse dicebant; though they knew him to bee the Sonne of GOD, yet they termed him Ierom. Belzebub; and our Sauiour said, They knew him & whence hee was; Yea graunt they had beene deceiued by the vayle Joh. 7. of his Flesh, yet could they not haue beene Ignorant, that the casting out of Deuils, was the proper worke of God.

But they did it of Malice, for though they knew him to bee the Heyre, yet they conspired to slay him, And thus, they termed him a Samaritane, notwithstanding they heard him Math. 22. Dispute of the Resurrection, and the Iudgement to come; Ioh. 8. both which, the Samaritans deny.

So that they did (euen against their knowledge and cons­cience) impugne the grace of God, and kingdome of Christ, who came to the end, hee might dissolue the workes of the Deuill; and they beheld his effectuall performance thereof, in many his Miracles, all tending to the Glory of God, to the good of Man, and to the downfall of Sathan, the Spirit also testifying to their Spirit, that it was the power of God; all which notwithstanding they blasphemed CHRIST.

Out of the premises; I deduce this Definition of Sinne a­gainst the Holy Ghost.

Sinne against the Holy Ghost, is: a to all Apostacy from Christ and his Gospell; A reiecting, resisting, suppressing, blaspheming and persecuting in thought, in word, in Act; causlesly, wilfully, malitiously, of the true Christian Religion: the which religion; the party before embraced, and professed, and in which Christ hee verily beleeued and did farther know by plaine and infallible Euidence, the same Christ and his Re­ligion, to be the whole, true, and sole meanes of Saluation.

The which Sinne, is termed by our Sauiour, Blasphemie against the Holy Ghost, whether by the Holy Ghost, as by [Page 33] an essentiall Name, hee would designe vnto vs the whole Antoxin. part. 2. tit. 8. Cap. 8. Trinity; euery person whereof is a Spirit and is Holy; and hee who offendeth one, offendeth euery one; or else, (which I take to bee more proper) the Third person in the Trinity, by his personall Name, one of whose Attributes is; to en­lighten Ioh. 16. Ioh. 1. Epist. 5. with the Truth, and to testifie to the Truth.

So that I conclude this point; That as no man can say, that Iesus is the Lord, but onely by the Holy Ghost; So no 1. Cor. 12. man speaking by the Holy Ghost, can say that Iesus is exe­crable; But such a one resisteth the Holy Ghost, and spea­keth Rom. 8. a word against him, because the Spirit testifieth to his Spirit, that Iesus is the Lord, and such make the Holy Ghost a Lyar; which is Blasphemie in the highest degree. 1. Ioh. 5.

The Sequel or effect of this Sinne, viz. Destitution of remedy; In these wordes; There remaineth no more Sacrifice for Sinne.

THe whole Gospell is a Song, either of Ioy and Melody, or of Sorrow and Lamentation; deliuering either the glad tydings of Saluation, to inuite vs to seeke after it; or the heauy Doome of euerlasting Damnation, to deterre and affright vs from Sinne and Impiety.

In these wordes, those who haue receiued the true Faith of Christ, and know likewise, Saluation to consist therein, and yet wilfully renounce it, and maliciously persecute it, are presented with their fearefull estate, which is, to be de­stitute, and depriued of that Benefit, which Christ imparted to all constant Beleeuers, viz. to bee a sacrifice for their sinnes.

Wee know that Sacrifices in the olde Law were ordai­ned, one for to bee a Propitiatory sacrifice for the sinnes of the people, to pacifie the wrath of God against those sinnes, and to wash them cleane from their Iniquity.

The other, consisted in a kinde of Latreia, or forme of [Page 34] Seruice done vnto God, not that they in themselues, were effectuall to reconcile man vnto Gods grace and fauour, and to blot out his Sinne, but that they might typically resemble that true Sacrifice, which was after fully offered by Christ on the Altar of the Crosse.

In which one Oblation, and most perfect Sacrifice, wee haue perfectly, whatsoeuer the law of Nature or Moses did either figure, or vnperfectly represent.

For by this, our Sinnes are blotted out; for hee was deli­uered for our Sinnes; By this wee receiue that grace where­by Rom. 8. we are saued; For Christ being consecrate, was made the Author of Eternall Saluation for all that did obey him; Heb. 5. By this wee obtaine the perfection of glory, for by the Blood of Iesus, wee may bee bolde to enter into the holy place. Heb. 10.

Oh (saith a deuout man) God hath giuen vs a liuely, pure Gers. Sup. Mag­nisicat. Sacrifice full of goodnes, full of those effects, for which the Legall Sacrifice was wont to bee offered vp; wilt thou haue thy sinnes blotted out? Behold the Lambe of God which ta­keth Ioh. 1. away the Sinnes of the world; wilt thou giue thankes vnto God? Christ gaue it vnto his Father: wilt thou auoyd euill? Hee healeth thee and setteth thee free, for he tooke our Infirmities on himselfe: wilt thou obtaine a speedy Esay. 53. good at his hand? Aske the Theefe, and hee will tell thee, What Christ promised, and confirmed vnto him, in his Eue­ning Sacrifice; Verily I say vnto thee, this day shalt thou bee Luc. 23. with me in Paradice.

In the Leuiticall Law, hee was resembled by a Galfe, a Ramme, a Goate, a Lambe, which were to bee offered; But neither the blood of Bulls and Goates, nor the ashes of an Hey­fer, nor the Flesh of Lambes and Goates, could pacific the Heb. 9. wrath of GOD against Sinne; for hee tooke no pleasure there­in; But the Blood of Christ, which through the eternall Spirit, offered himselfe without fault to God, to purge our Conscien­ces from dead workes, and hath obtained Eternall redemption for vs.

A Lambe hee was called because of his Innocence; a [Page 35] Ramme, because of his power; a Goate because of his like­nes Appearing in the simili­tude of sinfull Flesh. to Sinne; a Calfe because of the vertue of his Crosse. Glos. ord. in 1. Cap. Leuit.

Yea, all these signified the Flesh of Christ, which was a most perfect Sacrifice, and that in foure respects.

First, because the Flesh of mans Nature was fit to bee offered for Man, who had offended.

Secondly, because it was passible and Mortall, and there­fore was fit for Immolation.

Thirdly, because it was without Sinne.

Fourthly, because it was the Flesh of him that offered it; it was therefore acceptable vnto God, because of his vn­speakeable Charity, that offred his owne Flesh.

Which Augustine obserued; Quid tam Congruentur ab Lib. 4. de Tri [...]. Cap. 14. hominibus Sumeretur, quod pro eis offeretur, quam humana caro? What could be taken so fitly by Men, to bee offered vp for men, as the Flesh of Man? and what was so fit for Sa­crifice as Mortall flesh? and what so cleane to purifie the Sinnes of mortall Men, as Flesh voyde of the contagion of carnall concupiscence, borne of the wombe of a Virgine? and what could bee so thankefully offred and accepted, as the flesh of our Sacrifice, being made the Flesh of our Priest.

Hee was that Priest, by whome wee are reconciled; hee was that Temple, in which wee are reconciled; hee was that God vnto whom wee are reconciled.

Behold the man, who hath giuen himselfe, an Offering, and Ephes. 5. a Sacrifice of a sweete smelling sauour vnto God for vs.

This is that Sacrifice for Sinne, with which God is pacifi­ed; God will not bee pacified without Christ, for without the shedding of Blood, there is no Remission. Heb. 9.

By this meanes the Soule wrapped in Sinne, must appeare before God, firmely beleeuing that his Sinnes are purged by the Blood of Christ, in the multitude of the mercies of God, as hee himselfe hath said; Though your Sinnes were as red as Esay. 1. Scarlet, I will wash them as white as Snow.

All the waters of Iordan cannot cleanse our Leprosie, but [Page 36] the Blood of IESVS onely, hath that abstersiue facultie to purifie our Soules of the foyles of Sinne.

Chrysost. hom. 13. in Cap. 7. ad Heb. Non est aliud Sacrificium, there is no other Sacrifice, this One hath purged vs, if this fayle Ignis & Gehenna; Hell fire followeth.

Nullius Martyris sanguis, saith Augustine; The blood of no Martyr was shed to this end.

Miserable therefore is their case, who trust to the Supere­rogation of their Saintes, in their passions, exceeding their owne Sinnes; whereas they are taught by their own School-man, that the merites of the Saintes, were Dom. Soto. sup. 4. Sent. dist. 19. Vltra condignum remunerata a Deo, & exhausta, rewarded aboue their de­sert by God, and exhaust on themselues.

But wee are Sanctified, euen by the Offering of the Body of Iesus Christ once made, and with this one Offering hath Heb. 10. hee Consecrated for euer, them that are sanctified.

Behold the vertue of Christ his Sacrifice; Haymo. in cap. 7. ad Heb. Vnum enim fuit, & semel oblatum, & sufficit in sempiternum, ad tollenda omnia peccata Credentium; This one Sacrifice, once offe­red, sufficed for euer, to take away all the Sinnes of the faith­full.

Wherefore, seeing that Isych. lib. 5. Sup. Leuit. Perfectio & omnimoda nostra salus, &c. That the Sonne of God by Sacrificing himselfe hath fully accomplished our saluation, and that there can be no satisfaction for Sinne, Nisi in vertute passionis Christi, but onely in the vertue of Christ his Passion; It remaineth, that whosoeuer renounceth the same, reiecteth the sole meanes of his Saluation, and must consequently perish euerlastingly.

This is that chiefe Corner stone, Elect and precious, In 1. Pet. 2. which, whosoeuer Beleeueth shall not bee confounded; But vnto the Disobedient, hee is a Stone whereat they stumble, and stumbling fall, and falling loose their liues, and winne Death, and purchase to themselues damnation.

Whosoeuer therefore cleaueth vnto Christ, with a firme Affection is quit from all Sinne, and fully reconciled vnto God; but whosoeuer despiseth him finally, perisheth euer­lastingly, [Page 37] for the Wrath of God abideth vpon him for euer.

Hence it appeareth, that wilfull and malicious Apostacy, from Christ and his Gospell, before professed Zealously and according to knowledge; is that Sinne against the Holy Ghost, which our Sauiour saith, shall neuer bee forgiuen, and the reason of the Irremissibility thereof is made manifest, viz. Adesertion, and malitious Impugning of the onely meanes of Remission, the Sacrifice of our Redemption, Christ Iesus our Sauiour, and his Gospell.

And heere is the error of the No [...]atians made apparant, who Interpreted this Scripture, of those who through feare of Death, or paines of torture, denyed or Blasphemed Christ.

How, or whither Sinne against the Holy Ghost is Irremissible.

BVt let vs without pręsumption more curiously exa­mine this point; which hitherto by any Diuine which I haue read, hath not beene exactly discussed, nor certainly determined; that it may bee said of those, who haue entred vpon it; Quot capita, tot sententiae.

S^t. Lib. 1. Retract. Cap. Augustine saith, wee may not despaire, of such a one while hee liueth.

Of the same opinion is S^t.* Ambrose. Sup. cap. 3. ad Gal.

St.* Hierome, seemeth to holde it Irremissible, for hee saith; That if Peter had committed this Sinne, hee had not Epist. de trina. negat. Petri. beene forgiuen.

St. Hillarie saith, that CHRIST denyeth Blasphemiae Can. 17. Sup. Math. spiritus Iudulgentiam, pardon to the Blasphemy of the Spirit.

Hugo de Sancto victore, saith; that No man can giue a Quest. 55. Sup. pist. ad Rom. certaine Definition of this Sinne, yet this is knowne, Quod si quis sic peccarit, num quam consequetur veniam, that if any man commit it; hee shall [...]eder be pardoned.

[Page 38] And expounding the 4. 5. and 6. Verses, of the sixt Chap­ter of the Epistle to the Hebrewes, hee saith; It seemeth to vs that in this place, and in the Tenth Chapter of this Epistle, the Author describeth the Sinne against the Holy Ghost; In cuius barathbrum quioun (que), semel inciderit Impossible est quod paenitentiam consequatur aut Salutem; Into the Gulfe whereof, whosoeuer once falleth, it is impossible, that hee should euer attaine Repentance or Saluation.

Richardus de Sancto victore, saith; That if some bee Eter­nally Tract. de Spir. Blasphem. guilty of a Temporall Sinne, in regard of Gods Iustice, wee may beleeue, that other may bee Temporally guilty of an Eternall Sinne, in regard of his Mercy.

The School-men, for the most part say; Vix raro, difficul­ter Sup. 2. Sent. dist. 43. & Sūmistae Sup. Aquin. 2. 2. quest. 14. Ientac. 8. cap. 1. remittitur, it is scarce, seldome, hardly forgiuen, neuer read to haue beene forgiuen.

Caeietan saith, that God hath denyed to such remission and repentance, and to speake regularly; it is neuer forgiuen.

Almayne saith, it may bee forgiuen, because a man may repent of it before his Death. Moral. cap. 28.

But Armachanus saith, It is one of those heynous Sinnes, Lib. 9. de quest. Armen. cap. 27. for which a Man cannot obtaine pardon, though hee should repent neuer so heartily.

These are the Opinions of Men incomparably Learned and Iudicious in their time, vnto whom wee ascribe due re­uerence, and glorifie God for his Graces bestowed on them to the Illumination of his Church.

But forasmuch as these forenamed worthyes, neuer desi­red, that their Authority, Antiquity, or Learning, should praeiudice verity, as it appeareth by their owne Confessions, (for that were; to stop vp the way which leadeth to finde the Truth) I am bolde therefore to trauaile after them, in the In­quisition of this Mysterie, and assuming by the way, what they had found and discouered before, I will annex ther eun­to, what I shall Iudge to the farther Illustration of the Ob­scurity, so farre as God hath enabled mee, submitting the whole to the Censure of the Church.

[Page 39] A Sinne, may be said to bee Irremissible, for one, or all of these respects following.

Either Absolutely in its owne Nature:

Or in respect of the Actiue Power of the forgiuer:

Or in respect of the Preparitine disposition of the offender.

In respect of the Sinne it selfe; it hath this common vnto it, with all other Sinnes; that it meriteth Eternall Death, but it hath this proper vnto it selfe, that it is Irremediably mortall, perpetually punished, and Necessarily Irremissible; and therefore it is termed by St. Iohn, Peccatum ad mortem, In­clusiue, 1 Ioh. 5. Caiet. vbi Sup. for which hee would not haue vs to pray.

For as in Bodily death, there are three thinges:

First, losse of Life.

Secondly, corruption of Disposition of the Body to re­ceiue Life.

Thirdly, Impossibility of reperation by Nature.

So in this Sinne, there are three Circumstances which make the Offender vnrecouerable.

First, losse of the Soules life, by Apostacy; For euery Branch that abideth not in Christ withereth, and is cast into Ioh. 15. the Fire.

Secondly, a generall De-ordination or deprauation of the powers, and faculties of the Soule, by malice and hatred a­gainst God; which rebuketh the holy Spirit of Discipline, Sap. 1. when it commeth, that Grace cannot enter into their wicked heart. For as Augustine saith; Aduer sus gratiam, qua re­conciliatus Lib. 1. de Ser. Dom. in Monte. est Deo, inuidioe facibus agitatur, they rage with Enuy, against that Grace, whereby they should bee reconci­led vnto God.

Thirdly, an Impossibility of restitution by Repentance; For their Heart is waxed fat, and their Eares are dull of Esay. 6. hearing, and with their Eyes they winke; least they should see with their Eyes, and heart with their Eares, or should vnder­stand with their Heart, and should returne, that God might heale them.

So that they had rather se nunquamsaluari, quam Christum Ansel. Sup. 9. Cap. Math. [Page 40] recipere, bee eternally damned, then receiue CHRIST; So that the Sinne is Impugnatiuum Medici & Remedij, Impug­neth Compend. Theol. lib. 3. Cap. 29. the Physitian and his Medicine, Christ and his Sacrifice.

Secondly, a Sinne may bee said to be Irremissible; in re­spect of the power of the forgiuer; There is no Sinne so great and deadly, which God cannot forgiue, in respect of his power which is Absolute; but this Sinne hee cannot for­giue, in respect of his power which is Ordinate; because Deus nihil potest contrase God can doe nothing against him­selfe, Ans [...]lm. Proso. log. cap. 7. 2. Tim. 2. or his Truth. For the Apostle saith; Hee cannot deny himselfe; vpon which wordes, Anselme alledgeth, Dionisias thus fitly reasoning to my purpose.

Suimet negatio, casus veritatis est, veritas autem [...] est, & veritatis casus, non [...] &c. Dionis. Areopag.

The denyall of himselfe, is the fall of the Truth; but the Truth is Existent, or being, and the fall of the Truth is Non [...], not Being; If therefore the Truth be [...], that is Existent, and the denyall of the Truth Non [...], not Existent; the fall of Existent, is to fall from Beeing; for God cannot fall, and not be Non [...], not Existent; And therfore he cannot forgiue this Sinne, without the Annihilation of himselfe, and his Kingdome.

And therefore Zanchius note is obseruable, saying; This Sup. 1. mandat. Sinne, doth Ingulum Dei petere, intend the Ruine, and de­struction of God.

And because there is no other Saluation then by the Death of Christ, therefore also is this sinne Irremissible.

Because Christ Death (in the opinion of a worthy Di­uine) Raymund. Se­band. in viola animae Dia'og. 6 Cap. 61. which was consummated with such wicked handes, cannot blot out that Sinne, by which it is wrought; His rea­son is annexed, Cum ipsa circa hunc plus [...]peratur mal [...] quam mors eius operetur Bonum. Seeing the slaying of Christ, was farre more heynous, then the sauing of Man by Christ his Death, was precious; for Christ his Death respecteth vs onely, who are nothing; but their sinne tendeth vnto him, who is Infinite in Goodnes and Maiesty.

[Page 41] And this opinion, with the Reason of S^t. Anselme. Quo­niam peccatum quod contra personam illius fit, Incompara­biliter Lib. 2. Cur Deus homo. cap. 14. superat omnia alia, que extra personam illius cogitari possunt; Because that Sin, which is committed against Christ his person, doth incomparably exceede all those, which may be conceited without his person.

Thirdly, a Sinne may be irremissible, in respect of the praeparatiue Disposition of the offender. It is a true Saying of Augustine; Qui creauit te sine te, non iustificabit te sine De verb. Do­mini. te, Hee that made thee without thy helpe, will not iustifie thee without thy consent; for vnleast thou turne to God by Repentance, God will not turne to thee by forgiuenesse; for before Repentance, man is not Susceptible of Gods Grace, by which Remission of Sinnes is wrought; But so foule is this Sinne (as Augustine saith) vt deprecandi humilitatem Lib. 1. de Ser. dominim Monte subire non possit; That the Offender cannot humble him­selfe to craue pardon, but they rather lift vp their Horne against the Lord, and his Annointed, and they haue proposi­tum non paenitendi, a resolute purpose neuer to repent; Other­wise, Bona. in 2. Sent. dist. 43. could they repent, it were possible, which they can­not doe, Quod scilicet aeterna caecitate, &c. Because they are Caluin. Instit. lib. 3. cap. 3. strucken with vnrecouerable blindnes for their Ingratitude, and at their best, they proue but like Iudas, Quem non pae­nitentia D [...] poenit. dist. 3. cap. Sceleratior. ex Leone. duxit ad Dominum, sed Desperatio traxit ad La­queum; whom repentance drew not backe to the Lord, but Despaire to the Halter; who sorrowed not, propter amorem Dei, for the loue he bare to God whom hee betrayed; but propter enormitatem rei, for the haynous treason he commit­ted; and Ibi nulla Reniissio, vbi nulla possit esse poenitentia, Gorrhan. Pet. Mart. lib. 3. loc. there can be no pardon, where there can be no Repen­tance.

To be briefe (as the Apostle saith) It is impossible, that Cor. 8. Heb. 6. they who were once lightned, and haue tasted of the heauenly gift, and were made partakers of the Holy Ghost, and haue tasted of the good word of God, and of the powers of the world to come, If they fall away, should be renewed againe by repen­tance, [Page 42] seeing they crucifie againe to themselues the Sonne of God, and make a mocke of him.

Vpon which words Anselme writing saith; that therefore it is impossible, that such should be renewed; Quia nolunt renouari, because they will not be renewed; So that, Non est excusatio Infirmitatis eorum, sed culpa voluntatis, They cannot excuse themselues by pleading Infirmity, but con­demne the peruersenesse of their owne will, who had rather abide as they are, then be renewed;

For so execrable an hatred doe they carrie against God, which (as the Apostle saith of Charity) [...], Neuer falleth away; 1. Cor. 13.

Therefore one rightly expressed the Nature of this Sinne, Ex vet. quodam Ma. scrip. com­ment. Sup. Math. ano­nymo. that it is, Sibi ipsi causa, et semper causa est, et semper est; It is caused by the party himselfe, and this cause is perpetuall, and the Sinne which is the effect, is perpetuall also; So that their Malice continueth against God, euen in death; and they that depart out of this life, with hatred toward God, Sub [...]ich. de Sancto vict. tract. de [...]pi, Blasphem. eodem morbo in aeternum tabescunt, Euerlastingly lan­guish vnder the same disease; and euer hating, neuer re­pent, and therefore hee termeth this Sinne, Aeternum Deli­ctum, the euerlasting Sinne; and neuer repenting; hee is aternaliter reus eternidelicti, for euer culpable of the eter­nall Sinne.

Hereupon the Ancients made finall perseuering therein, to be complementum huius peccati, the Consummation of this Sinne; which is true if it be spoken, by way of Necessarie Hugo Card. Sup. 12. cap. Luc. Concomitance not of casuall euent; for then euery sinne wherein a man departeth out of this life Impaericent, were ir­remissible, which is false; Therefore in my Text, wee finde [...], in the praeter Imperfectence, praesupposing a continuall progresse therein, as the Greeke Scholiast hath Occumen in Enarrat. ad hunc locum. obserued before me.

Therefore Augustine iudged this sinne to be vnpardo­nable, Non quia Blasphemia, sed quia ex Maleuolentia, not Lib. quaest. de viro (que) test. mixt. as it is simple Blasphemy; But because it proceedeth from, [Page 43] and is alway accompanied with Malice against God, which neuer ceaseth.

So that this sinne, may be said to be vnpardonable, Ne­gatiue, Compend. Theo­log. lib. 3. ca. 29 as the Diuels which neuer shall be forgiuen;

Preuatiue, because there is no Congruence in this Sinne to be forgiuen.

Contrary because it hath a Disposition resisting remission.

I will adde the Iudgement of Scotus for a Summary.

Ad peccatum in Spiritum Sanctum, requiruntur tria; Sup. 2. Sent. dist. 43, Three things must concurre, to the constitution of that Sin against the Holy Ghost;

First, set Malice.

Secondly, it must be against the Commaundements of the first Table, (which respecteth the whole duty of Man vnto God.)

Thirdly, it must be attended with that, which most op­poseth Conuersion vnto God, which is finall Impenitence; not because a man dieth without Repentance, but because he hath a purpose neuer to repent, which proceedeth of De­spaire, Lih. de side ad Petrum. as it doth appeare saith Augustine in Cayn, and Iudas.

And let this suffice, to haue beene spoken of this fearefull sinne, according to the capacity of my shallow vnderstand­ing: If any one thinke otherwise, I refuse not his opinion, if it may appeare true.

Let euery one, who wishcth well vnto his owne soule, looke into himselfe; that there be not found in him, an euill and vnfaithfull heart, to depart away from the liuing Lord. Heb. 3.

Let euery one proue himselfe, Whither he be in the faith, examine himselfe, know himselfe, whither Iesus be in him, or 2. Cor. 13. that he be a Reprobate; for if any one withdraw himselfe, my Heb. 10. soule shall haue no pleasure in him, saith the Holy Ghost.

God forbid, that either Atheisme should so blinde vs, or Mahumetisme alienate vs, or Iudiasme suspend vs, or Hy­pocrifie poyson vs; or Papisme delude vs; or Epicurisme corrupt vs; that we should either with Diagoras, Deum ex­cludere [Page 44] statly denie God; or with Protagoras, Deum in d [...] ­bium vocare, once doubt whither there be a God or no. [...]actant. 1. de fals. rei [...]g. cap. 2.

Or that with Mahumedes Sergius, and the Turkes, wee should denie Iesus to be God, and affirme him to be the Son of Mary, Et non nisi nuncium Dei, and but onely an Am­bassadour of Gods, as other Prophets before him had been; Alchoran. Azea [...]. 12. and that Christians erre, making him their God, Plusquam praedicauerit nobis, more then he commanded or required at our hands, and that therefore we reape no benefit by him.

Or that with the v [...]gabond Iewes, wee should renounce him, because hee brought not the whole world at his com­ming, vnder his subiection, and gathered not their out-casts from all parts of the world together, built them not a new Ierusalem, in Mount Syan, and gathered them not thither, to obserue the whole Law of Moses, in great peace, and prosperity, and made them not immortall, and impassible therein; and that therefore wee should expect another Messias.

Or that with the superstitious Papists, wee should by faigning false things of Christ, not worship him but our owne fictions, and ascribe the honour proper vnto him, to other, which is omnino non colore, not to worship him at all. [...]act. [...]b. 1. cap. 19.

Or that with the voluptuous Epicure, we should neglect his seruice, and liue to our selues onely; as if hee regarded not, what Man doth on Earth, nor respecteth the Honour man should giue him.

Or that with the painted Hipocrite; wee should be Chri­stians but in shew, like some of the Courtiers of Constanti­us Chlorus, who chose rather to renounce Christ, then the Pus [...]b. lib. 1. de vit. const. cap. 11. Emperours Seruice, whom he afterward worthily reiected; as Traytors to him who would not be faithfull to God;

Or but to serue their owne turne, like the greedy Cour­tiers of Const [...]ntine the great, who were Christians opinione Idem lib. 4. de vit. Constant. cap. 54. tantum, in conceit onely.

And therefore ready to turne with euery blast of winde, [Page 45] like Ecebolius the Sophist of Constantinople, who conformed Socrat. lib. 3. h [...]st. Eccles. cap. 11. himselfe to the diuers Religions of sundry Emperours.

When Constantius Iuntor ruled, hee seemed a zealous Christian: when the Empire came vnto Iulian the Apostata, he as earnestly maintained Paganisme, and when Iouianus was Emperour, he embraced Christianity againe; and ca­sting himselfe on his face, before the Church gate, cryed out, Me quasi Salem insipidum pedibus conculcate, tread mee like vnfauourie Salt vnder your feete.

Into any of these may the Naturall man fall, through In­firmity of the flesh, or ignorance in the vnderstanding; But that a Christian, who hath once tasted of the sweet Mercies of the Lord, embraced the Gospell, certified his conscience thereof, and reioyced therein, should notwithstanding, after despise it, reiect it, persecute it, in heart, in word, in act, not through infirmity, nor by ignorance, but of meere malice against God, to censure such as I am not able; Ʋincit offici­um linguae, sceleris magnitudo. It is a Sinne vnspeakeable.

For seeing it is true of Christ; Pro omnibus quae tribuisti Chrysost. apud Bonau. lib. de grad. virt. nobis O Christe, nihil aliud petis quam saluari, hoc ipsum tri­buens, et acci [...]ientibus gratias agens; for all the good things that thou hast giuen vs O Christ, thou crauest at our hands, no other reward, then that we would vouchsafe to be saued by thee, both giuing vs Saluation, and thanking vs also, that we will receiue it.

Is not he then deseruedly permitted to slaughter his owne soule, who is cruell to himselfe, yea Enemie to loue him­selfe, because he would haue vs saued?

The consideration whereof moued Policarpus, that holy Bishop of Smyrna, when he was exhorted and commaunded to blaspheme Christ, to disdaine his owne life, and to an­swere the Proconsull in these tormes; Fourescore and sixe Euseb. lib. 4. [...]ccles. hist. cap. 15. yeares haue I serued him and hitherto hath he hurt me in no­thing; and how can I then, Maledicere Regime [...] qui me ser­uabit. Blaspheme my King who saued me?

We liue in a colde age, wherein the Soules of men are be­nummed, [Page 46] hauing no sparke of Deuotion, vnstable, and Irre­ligious, as ready to fall downe to Baall, as to the true God of Israell, yea to forsake CHRIST, and to worship Ante­christ.

How lightly doe men esteeme the Sinne of Apostacy from the Gospell, it appeareth by the multitude of those, who dayly passe away from vs to Popery, and those not onely of the base and Ignorant sort, who like the Iew in the Historian passe from one Sect, to another, Vt multas corradant pecuni­as, Socrat. lib. 7. Eccl. hist. 17. In hope of gaine to enrich themselues thereby? But of the Learned, and those who know the Law of God; yea the Sonnes of Leui betray the Temple, they who should present other vnto Christ, flye themselues from Christ, and rayle at the Holy one of Israell.

But if their malice against Man, make them take Armes against GOD, their state is damnable, like Tertullian, who at the first, ouerthrew the Blaspemies of Heretickes by his writings, Velut quibusdam fulminibus, as it were with so many thunderbolts, yet in the end, to auenge himselfe of the V [...]ncent. Lyr. cont. haer. cap. 24 Roman Clergie, hee fell away from the Truth, to Monta­nisme.

Ambitious Spirits, impatient of the aduancement of per­sons more worthy then themselues, perfidiously flye to the Tents of Antechrist, where they may open their mouthes vnto Blasphemy against God, to Blaspheme his Name, and Apocalips 13. his Tabernacle, and them that dwell in Heauen.

Thinke you it a small matter, to make a mocke of the Gospell, by Cauponizing the Scriptures, to palliat your Cauterized Consciences; like Arrius that wretch, who broached his pestilent Blasphemy against Christ, of meere malice, because that good Alexander was worthily elected Theodor. lib. 1. hist. Eccl. cap. 2. Bishop of Alexandria before him?

The Church is happily deliuered of such Monsters; and though shee be Pia & Misericors Mater, glad to receiue her lost Children louingly, yet such proue for the most part vnnaturall, and dispise her; and returne not with a minde to [Page 47] persist; like Ecebolius whom the Church had twice re­ceiued, but as hee was light and vnconstant at the first; Sic quo (que) postea permansit, so hee continued to the end, saith the Socrat. vbi supra de codem. History.

I say not, that such commit that Sinne against the Holy Ghost; but this Christ saith; Hee that is not with mee, is a­gainst me. And this I say; Hee that flyeth to the Tents of Math. 12. Antechrist and speaketh and writeth matters, against the suggestion of his owne Conscience, tending to the dishonour of Christ, and his Gospell; persecuting that Truth in other, which they professe secretly in themselues, such cannot be free from this Sinnc; yea this Sinne in them is Inchoatum begun, they being Haeretici scientes, witting Heretickes, and O [...]kam. Dialog, lib. 4. part. 1. Cap. 3. are no better then their reprobate Father Balaam, who louing the reward of Iniquity, gaue councell, how the peo­ple of Israell might bee drawne no offend God, forgetting what hee Prophesied before, and what hee had heard from Num. 22. God, accounting all for nothing, that hee might satisfie his owne couetous minde.

Wherefore should not the Apostates in this Age, receiue the like Censure, which the Church in her first, and second Primatiue, and all other estates, inflicted vpon base reuol­ters, and that with strict Seuerity? That is, that No Clergy Dist. So. cap. S [...] ­cer [...]los ex Au­gustino. man of what estate soeuer, hauing once fled away to the Ad­uersary, and returned againe to the Church, Ad Clericatum redeat, vel in Clero permaneat, Should execute that holy Function, or not rather be degraded from the same.

This was S^t. Augustine his censure, for meaner crimes, prouoked by the zeale of Gods house, to this rigorous Dis­cipline; But when presently after, hee censureth weightier offences, vnder an Indefinite terme; wherein hee includeth, A temporary Apostacy of an ambitious minde, intending a seeming panitentiall returne, to the end, hee might bee congra­tulated by the Church with high preferment, (as it appeareth by his wordes) He peremptorily saith; Hoc sacri Canones irrecuperabiliter deijoiunt; Such are degraded without any [Page 48] hope of restauration to their Priestly Function; So that he se­uerely determined, Vt post actam paenitentiam de damnabili crimine, nemo sit Clericus, Notwithstanding their Pennance such was their crime, that they might not regaine the vse of their Priesthood.

This Censure, was stoutly executed against Arrius by Socrat. lib. 1. Eccl. hist. Cap. 20. that inuincible Champion of Christ his Church, renowned Athanasius, that vndanted Bishop of Alexandria, notwith­standing the menacing Letters of the Emperours, directed vnto him in the behalfe of Arrius, for his restauration into the Church; vnto whom hee would in no wise condiscend; Signifying vnto Constantine likewise by Letters, that it could not bee; Vt illi qui fidem irritam fecissent, quibus (que) ab Ec­clesia Anathema esset denunciatum, tanquam post liminio re­deuntes, gradum suum recuperarent; That they, who had once renounced their Faith, and receiued an Anathema from the Church, should receiue their Degree againe in the Church, returning home againe as perfidious Fugitiues.

Nor was this seuerity newly then practised in the Church; for Cyprian himselfe that glorious Martyr, whose singuler lenity appeareth, in his Impugning the austerity of the No­uatians, (who would admit none into the Church who was once fallen in persecution, though through infirmity) wri­teth thus of the Admission of reuolters, after the penitentiall reuersion: Satis est talibus reuertentibus veniam dari, non tamen debet in domo fidei perfidia permanere. Lib. 2. Epist. 2. [...]d St [...]ph.

Let it suffice those Apostates, that at their returne, they receiue pardon of their offence; nor let them expect, to in­ioy their former office of Priesthood in the Church, because of their perfidious Excursion; For what shall wee reserue for the Good, Innocent, and those who haue constantly per­sisted in the Church, if we honour those, who haue gone out from vs, and rebelled against the Church?

Of Trophinus the Priest, who fled but onely to the No­uations, (who were rather Schismaticks then Heretickes) this is his censure.

[Page 49] After Conference (saith hee) with other Bishops held, Trophimus was receiued, but the rather, because many Bre­thren Lib. [...]. Epist. 2. ad Anton. who were gone out from vs, returned againe with him; yet so was hee admitted, Vt Laycus communicet, to conuerse in the Church as a Layman, Non quasi lo [...]um & Sacerdotis vsurpet, and not to execute the Office of a Priest; yet would hee not assent that they should bee so receiued, Ante Exomologesim publicam, ante peractam publice paeni­tentiam cum satisfactione, ante manum ab Episcopo, & vni­uerso Lib. 3. Epist. 1 [...] clero in paenitentiam lapsis impositam; Before publicke confession made, before publicke pennance done with satis­faction, before the Bishop and Clergy had laide their handes on them, to receiue them as penitents; Hee most eagerly re­buketh it, and most exactly prohibiteth, the Eucharist to be administred vnto such, or offered vp for them.

Of such, saith Constantinus Bishop of Cyprus, in the 1 quest. 7. cap. conu [...]nienti­bus. Councell of Melda; Si quis sponte ad Haeriticos vadit, & accipit ordinationem, non recipiatur.

If any one, who before was an Orthodoxall Christian, goe out vnto Hereticks, and receiueth Orders at their hands, let him not vpon his penitentiall returne home againe, bee receiued into the Church as a Priest.

Tharasius the Patriarch accordeth in the next place; and the holy Synode concludeth, Hoc est iustum iudicium, this is iust Iudgement. Certaine it is, that Clergy and Laity, were lyable in auncient times to a fourefold punishment, viz. Archidiac. ex. Goff. in Sum. de haeret. punit. To Excommunication, to Deposition from Orders or other Dignity, Confiscation of their goods, and lastly to milita­ry Persecution, and to bee deliuered ouer, to the Secular power.

No lesse, or greater Seuerity, was extended against Apo­states, by the ancient Decrees of Christian Emperors; They Cod. lib. 1. tit. 10 Si quis lege 3. Hi qui Sanctam confiscated their Goods, they were depriued of the ordinary ci­uill Priuiledges of Christians, they might not succeed in Inhe­ritance, or bee made heyres of the Goods or Lands of their Parents, they were banished into most remote Territories; [Page 50] they were neuer to returne backe, nor to recouer their former Priuiledges.

Nec flagitium horum obliter abitur paenitentia; nor shall their foule offence bee put away by their pęnitence, or bee smoothed ouer with any cunning shadow of defence; for those who haue fallen through infirmity or Error, they re­ceiued vpon their repentance; but as for those wicked ones, Qui fid [...]m quam Deo dedicauerint, polluerint, qui prodentes Ʋide glossani ib. diuinum mysterium, in prophana migrauerint, qui sanctum Baptisma prophanarunt, ijs nullo remedio penitentiae, (que so­let alijs criminibus adess.) s [...]ccurritur; For those, (I say) who haue falsified their Faith before dedicated to God, who betraying the Sacred mysteries of Christianity, haue passed to prophane Heresie, who haue prophaned their holy Bap­tisme, they can haue no remedy by repentance, as other kinde of offenders receiue.

They might not make a Will or Testament, they might neither sell or bequeath ought, but their Goods were be­stowed Apostatarum. on the next of their kindred, that were Christians; and that by the Law.

If any Master should seduce vnto Heresie any bond or Freeman, by compulsion or perswasion; Cum dispendio for­tunarum Eum quicun (que) capite pumendem esse cens [...]mus they censured him Eos qui Cathol. to forfeit his Goods and his Life; (which Law I doe wish were in force among vs now also,) Clergymen and Moncks who forsooke the Orthodoxall Faith, and imbraced the He­resie, and abhominable opinions of Apollinaris or Eutiches, were lyable to all the forenamed punishments, and moreo­uer were banished out the Roman Territories.

In these pręcedent Authorities, wee hehold the practise of the Church in former Ages, against Apostaticall Ministers; the effect whereof is as followeth:

That what Priest soeuer, went out from the Church, and Ioyned himselfe with Heretickes; but after renouncing his Heresie, returned with a true penitent Heart, (which God seldome granteth vnto such kinde of persons) yet notwith­standing [Page 51] hee could not bee admitted to the execution of his function in the Church againe; The which, were they in force in these dayes among vs, Rom should haue little cause hereafter, to boast of the increase of her trayterous Proselites; and the people who are like so many silly Sheepe, would be lesse scandalized, and more safe from the danger of these bloody Romish rauening Wolues, who spare no cost or tra­uaile, to Inuite them to relinquish the charge committed to their fidelity, that vpon their departure, and in their absence, they may enter vpon the slocke, to scatter and deuoure it.

And because barking Dogs are most necessary for their pręseruation; Therefore the Wolfe laboureth with all his craft, to enter league with the Dog, that he may ioyne with him, and cause him to reenter vpon them, to their vtter de­struction.

Such was the purpose of the Macedonian Prince, when hee demaunded tenne of the chiefe Orators of the A heni­ans, of which number, Demosthenes should bee one; on which condition, hee promised to raise his siedge.

It seemed but a small request, in respect of the pręserua­tion of the whole Citty; but Demosthenes the Prince of his profession, who well foresaw, what the euent would proue, discouered the damage, in this subsequent parable.

The Wolues said vnto the Shepheards, the onely cause of strife betweene you and vs, are the Dogs; therefore to end the Plutarch. quarrell, giue vs your Dogs, and wee will be friends; which being performed, the Shepheards afterward being fallen a sleepe; the Wolues rusht in securely, and deuoured cruelly, and in great aboundance.

And no maruaile, seeing the Dog, which should haue giuen warning of their approach, by barking, and haue repel­led or destroyed them by byting, was at that time absent, and out of the way.

So if the Ministers, whom the holy Scriptures in this re­spect, resembleth vnto Dogs, depart from the people com­mitted to their charge; The aduersary hath free Ingresse left [Page 52] vnto them, to deuour without controle; This was the poli­tique practise of that detestable Arrius, who that hee might make clearer passage for his blasphemous Heresie, laboured mainly, and at length wrought the Banishment of Arhana­sius, Socrat. lib. 1. Eccl. h [...]st. Cap. 23. and of certaine of the stoutest and most learned Bishops who resisted him; But if they goe out to Ioyne with the Priests of Baal, and like Balaam bee drawen by reward, to curse Gods people, whome hee hath blessed, they become more dangerous, and noysome then the Enemy.

And because they betray the Gospell of CHRIST sitting in Heauen, they are little better in this, then their Father Iu­das the Traytor, who betrayed his person to his enemies the Iewes, when hee liued vpon Earth; and their Sinne being a­like, their censure should not bee different, but the same; Therefore, let their dwelling bee Desart, and let other take Act. 1. their Office, and that without retractation.

For thy cruelty against thy Brother Iacob, shame shall co­uer thee, and thou shalt bee cut off for euer, (saith God of Abdias. Edom.)

Whereby in an Allegory hee sheweth that Haeretickes ought to bee cut off, for their cruelty against the Church, by corrupting the true Faith thereof, by renting the coate of the Spouse, by labouring to destroy the Vineyard of the Lord of Sabaoth, by persecuting, banishing, circumuenting the Ministers thereof; by corrupting many of them, either by violence, or deceipt, or reward and promotion.

O let the Children of Edom bee remembred in the day of Ierusalem, how they said; Downe with it, downe with it, euen Psal. 137. to the ground: O Daughter of Babilon wasted with misery; yèa happy shall he be, that rewardeth thee, as thou hast serued vs; Blessed shall be bee that taketh thy Children, and throw­eth them against the stones.

For why should not wee bee as forward, to auenge the Truth against those who Sinne of malitious wickednes a­gainst the same; As those trayterous Apostates are earnest to impugne the same, with the proude violence of the [Page 53] engines of falshood; Therefore let their trauaile come on their owne head, and their wickednes fall on their owne pa [...]e.

And such is their end for the most part; for as Iudas, after he had betrayed his Master with a kisse, hanged himselfe, and thereby preuented his true repentance; So those Iudas­call Apostates, take away away hope of repentance from them­selues, by Sinning directly against the knowne truth and their end is often despaire, or confounding selfe-will, obstinacie, and perish out of the Church, as it hath beene obserued in all ages; yea it should seeme, that God hath immediatly by his owne hand (according to their desert) intercepted them.

Obscrus Arrius that Monster his filthy death, most fir for so wretched a Miscreant; as he serued his body, his bowels Ruff [...]. lib. 1. hist. Eccl. cap. 13 gushed out.

M [...]ntanus began well, (as did Iudas) their end was not Euseb. hb. 5. cap. 14. much different, he strangled himselfe, and Maximilla his Trull with a Halter; and Theodotus that begat this haeresie in them was so besotted, that hee perswaded himselfe, hee should be exalted, and assumed into Heauen, but in his Ex­altation into the ayre perished miserably.

Nestorius his tongue was eaten vp by the wormes, his Socrat. lib. 6. cap. 23. seigned recantation espied, procured his deserued depriua­tion and exile, whereas he dyed out of the Church.

Though Marcion did publikely repent at Rome; yet was he receiued into the Church, but on condition, that is; if he Tertul. lib. de pr [...]script. ad­uersus har. restored and brought backe againe into the Church, those whom he had before seduced; He was preuented by death, and not performing the condition, forfaited his peace.

I could exemplifie the like in this last age, and that in many both domestick and forraigne, since the Church hath bin re­formed; but I list not to plucke dead men by the beard; I haue onely annexed the History of Francis Spiera, by way of an Appendix to this tractate; to restifie this truth in stead of the rest.

What? must all then perish, the ignorant, as the learned? the weake as the strong?

[Page 54] I wish onely, that the Bondwoman were cast out with her Bastard;

Farre be it from me, to murmure at the Church her Ma­ternall clemencie, toward my brother who was once lost, but hath returned againe: vniust indignation were that, which should growe from my brothers ioyfull reconciliation; I mourne for their departure, and pray for their returne, who haue gone out from vs by Haereticall feduction, or haue bin seduced by a surreptitious error; or haue beene occasionally carried away, by Terror and violent compuision; Let their vnfaigned penitence, with true humiliation, procure them indulgence, so they may truly pleade for themselues, Simple ignorance and dreading infirmity.

Against those onely, let it be an irreuocable Canon, and indispensable decree, who haue gone out from vs [...], Conc. Nio. Can. 11. Ioh 15., not through subtill seduction, or violent constraint, but of their owne peruerse will; Let them be cast out as dead branches, let them wither, let men gather them, and cast them into the fire, and there let them burne with the first Apostata.

Let no man obiect the lenity of the Councell of Nice to voluntary Reuolters; they held them [...], Vbi supra. vnworthy of any fauour or humanity to be extended toward them; they enioyned them a three-fold pennanet, to be per­formed for the space of twelue yeares, without any mention of restauration to their holy function.

Conceit it notwithstanding, by way of implication; thou canst not so shake off the bands.

The Church tempered her Decrees, according to the ne­cessity of the Time; But heare what the Canon saith;

Quod pro remedio ac necessitate temporis institutum fuit, constat at primitus non fuisse; quod ergo necessitas pro remedio 1. q. 7. cap. quod pro romed. reperit, cessante vti (que) necessitate, debet cessare pariter quod vr­gebat, &c. A dispensation enforced by the necessity of the time, may not be obserued as a common law that cannot be altered; for the cause which vrged being ceased, the dispen­sation likewise must be voyde; for a lawfull order is one [Page 55] thing, and an enforced vsurpation is another.

Who did euer reade any auncient Canon, which receiued such kinde of Apostates, who went out for some temporall commodity, or for aduancement to high dignity? Sure I am, I may vse Augustine his words truly, of most of our perfi­dious Apostates;

Expertus credo multorum fict as poenitentias, per affectatas Dist. 50. cap. Sa­cerdos. honorum potentias;

Experience maketh mee confident to auerre, that many went out, in hope, they should vpon their false repentance, be entertained into the Church, with some high preferment to an honourable office therein.

They deceiue themselues; The Church meaneth nothing lesse; They may flatter themselues with a vaine hope, to clime vp to the Pinnacle of the Temple; But let the remem­brance of the end of Simon Magus quell their presump­tion.

Thankes be vnto God, the Religious lawes of this land hath so prouided for them; let them therefore beware, least ayming at the one vnaduisedly, they be caught vp by the o­ther deseruedly, yea ineuitably; for, Quod non capit Chri­stus, rapit fiscus.

I aduise them to be content with their entertainment at Rome, in the Temple of Dea Cloacina, whither (being dis­pelled by our Church) tanquam faeces et stercara, they haue betaken themselues, euen to their vltimum refugium; A fit Cage, for such vncleane Birdes.

You expect a Reward for your pride, (for your pride I say) which begat in you Apostacie; for had you beene wise vnto Sobriety, and thought that of your selues which was meete, as your Brethren did; you had neuer forsaken vs; you know what that Truth (whom you haue forsaken) saith; That His Spirit shall rest, Super humilem et quietum, et tre­meniem Esay 66. Sermones eius; Euen vpon him that is poore in Spi­rit, and of a contrite heart, and that trembleth at his words; So that the Spirit of verity dwelleth in the humble mind; but [Page 56] hee forsaketh the Truth (of necessity) that despiseth hu­mility.

What wilt thou then say, that this seuerity is iniury? re­member also what thou hast done against Christ; and thou shalt finde thy punishment farre more light then thy offence; Let S^t. Cyprian expostulate the matter with thee.

Quod maius potest esse delictum, aut quae macula defor­mior, quam aduerseis Christum stetisse? Lib. 2. Epist. 1.

What greater offence can there be, or what fouler crime, then to take armes against Christ? then to ruinate his Church, which hee hath purchased and built with his owne blood? then to forget the peace, and loue of the Gospel, and to make warre with furious hostility, against the quiet, louing, and peacefull people of God? In which respect the Canonist said well; Non debemus dimittere in vltum opprobrium illius, qui probra nostra deleuit; We must not leaue his disgrace vnpu­nished, Host. Sum. de Haeret. cap. qua poe [...]a feriatur. who blotted out our shame.

Remember what thou hast done against his Church, which he so tendereth, that hee reputeth that iniurie which is done vnto it, as committed against himselfe.

It is crimen publicum; a publike offence against all, for that which is committed against the Truth of the Gospell of Cod. Tit. Ma­n. chaeos. Christ, in omnium fertur iniuriam, is an offence against all Christ his Members.

Remember (I say) what thou hast done against Christ his people, who being scandalized by thy departure, haue gone out after thee, being seduced by thee, and being preuented by death, haue happily dyed out of the Church, without the communication and peace of the same; whose Soules shall be required in the day of Indgement at thy hands, who hast beene Author and cause of their destruction.

In consideration of which praemisses, I may inferre this conclusion, with Augustine in the like case;

Qua propter, Iniquum put are noli, si perpetuo reijciaris; Initio Statim. lib. de vtilit. credendi. Wherefore do not think thy self vniustly oppressed; if thou be reiected for euer, from the execution of that sacred function.

[Page 57] But suppose the Church should open the bosome of her Piety to cherish thee; wouldest thou not like the vngrate­full Serpent, power forth thy poyson into her bowels to her destruction?

Pardon my Iealoussy in this case; for it is not causlesse, I may well vsurpe the saying of the great Father, in the same case, of his time; Quotidie cernimus, & rebus probamus, Jeroni. in prin­cip. cap. 3. & in fiue cap. 12. Ie­rem. quod ideo Haeretici fidei simulent veritatem, vt simplices quos (que) decipiant, & non ipsi conuertantur ad fidem, sed fideles trahant adinfidelitatem.

Wee see dayly, and proue it true by experience, that Hę­retickes dissemble their returne to the true Faith, but onely that they may deceiue the simple credulous people; they come not as true Conuerts themselues, but onely to drawe the faithfull to Infidelity; And there is no man so silly, but will confesse with Bernard, That a counterfeit close Hęre­ticke, is farre more pestilent, then a professed Hęreticke.

Mine owne obseruation in sundry of this sort, maketh me bolde to vrge that rule of the Law in this case; Semel malus, semper praesumitur esse malus; hee that hath once played the traytor with Christ and his Church, will neuer bee true.

I haue often grieued, to see the clemency of the Church a­bused by them, and now I can containe my felfe in silence no longer, but that I must cry out with Cyprian;

Illud mirandum est imo indignandum potius & dolendum, Lib. 1. Epist. 6. Christianos Antichristis assistere. It is a stronge, yea a hate­full rather and lamentable case, that Christians should assist Antechrist, and that those who decline from the Faith, and are traytors to the Church, should in the Church, stand vp against the Church.

For the pręuention of which mischiefe, which might ensue vpon such Diabolicall treachery; the rule of S^t. Basill, was in auntient times practised in the Church vpon such persons In Latinis, ea est Epist. 72. as followeth:

[...].

Let them declare their penitence vnder the handwriting [Page 58] and that they abhorre Hereticks, and that they are truely se­perated from them; The like course also was vsed, and con­tinued in succeeding Ages as is apparant in the Decrees col­lected by Gratian. 1. quest. 7.

Let Cyprian determine this point;

Wee Decree (saith hee) by consent, and common Authori­ty, that if any Priest or Deacon, who before receiued Sacred Lib. 2. Epist. 1. Orders in the Catholicke Church, and after stand out as Traytors and Rebels against the Church, or receiue prophane Ordination among Hereticks, from false Bishops and Ante­christs, contrary to the Order set downe by Christ; and there offer vp false and sacrilegious Sacrifices; If they returne home againe, let them bee receiued on this Condition, Vt com­municent Laici, to liue in the Church as Laymen; and let them thinke themselues louingly dealt withall; that they are admitted to the peace of the Church, who before were enemyes of Peace; nor ought they at their returne, retaine those en­signes of Priesthood and honour among vs, with which they haue rebelled against vs.

But if the Religion and Doctrine of the Romanists be Blas­phemy; the Sinne of those who embrace the same seemeth to bee little lesse then hauing before professed the Truth; and beene secured thereof, is Blasphemy against the Holy Ghost, nor can they excuse it, by saying they beleeue in the Creed and professe Christ, their case you shall see resembled in an authenticall History.

Mauia Queene of the Sarazens, inuaded and destroyed certaine Townes of Palestine and Arabia, in the Territories Secrat. lib. 4. Eccl. hist. cap. 29. of the Roman Empire, nor would condiscend to Peace, vn­lesse that Moses a Sarazen (who led a Monasticall life in the Desert) a man greatly renowned, for his singular Piety, constant Faith, and strange Miracles, were designed Bishop of her Countrey. Vnto which the Roman Captaines gladly assented, and gaue charge it should bee done with speed; At length he was conueyed to Alexandria to receiue Sacred Orders; vnto whom when Lucius their Bishop, an Arrian [Page 59] and cruell persecutor of the Orthodoxall Christians repay­red to conferre them; Moses in the presence of the Cap­taines and people, who compelled him thereunto, said; I thinke my selfe vnworthy of the Order of Priesthood, yet if it bee thought Conducible to the Common-wealth; Tu Luci, manus mihi nunquam impones, Thou O Lucins shalt neuer impose thy handes on mee, which are full of the slaughter and blood of the Saintes; Lucius said, hee ought not to charge him with such shamefull deedes, but rather learne the principles of Religion of him, or as Ruffinus writeth, first Lib. 2. cap. 6. hist. Eccl. Heare his Parth, and then Censure him accordingly.

Moses answered, wee stand not now on the Articles of Religion; but your practises against your Brethren, Plane conuincunt, te vera Christianae fidei dogmata non habere; Doe certifie that thou art destitute of the true Faith; for that striketh not Christians, doth not slay them, fighteth not a­gainst them, for the seruant of the Lord ought not to fight.

But thy deeds, which thou hast done against them, whom thou hast banished, cast vnto wilde Beasts, to bee deuoured, whom thou hast burned; As so many voyces cry out against thee, and thinges seene with our eyes are more certaine, then those wee heare with our eares; I assure my selfe, that hee who beleeueth aright in Christ, would neuer doe such thinges.

So I say vnto all those Apostates, who flye from the true Religion now professed in England and else where, to the Synagogue of Rome; that howsoeuer they make an exter­nall and generall profession of the Faith of Christ; yet it ma­nifestly appeareth by their particular Articles of Religion, that they worship not Christ, but their owne fictions, wher­with they highly Blaspheme him; For they are rauening Wolues in Sheepes cloathing, and the abhomination of Deso­lation standing in the Holy place. They perswade men that they beleeue in Christ, and yet they labour to subuert the Faith, with the Engines of their Sophistry; they wrest the Scriptures to their practise, and Inuent new Articles of [Page 60] Faith, and proclaime themselues to haue the Truth in their Bosome, that in Imitation of Iudas, they may betray him with a kisse.

But you shall know them better by their fruites; for the deedes which they haue done against the Saintes, and ser­uants of God, whom they haue banished, Imprisoned, bur­ned, hanged, tormented with strange and vnheard Tortures, to make themselues drunke with the blood of the Saintes, and with the blood of the Martyrs of IESVS, (that some of their owne Writers haue affirmed, that the Pope by reason of his cruelty, seemed rather to succeed Nero then Peter) These deedes (I say) as so many voyces cry out at the Blas­phemy of them, who say they are Iewes, and are not; for if they were Abrahams sonnes, they would doe the workes of A­braham; Apocalips 2. Therefore they are the Synagogue of Sathan, for their workes beare witnes of them. Ioh. 8.

Consider this all yee, who worship the Beast and his I­mage, and receiue his marke on your forehead, or on your hand; Come out of her, that yee bee not partaker of her Sinnes, Apocal. 14. least yee receiue also of her Plagues; For the Lord hath said, That such shall Drinke of the Wine of his Wrath, yea of the Cap. 18. pure Wine, which is powred into the Cup of his wrath, and hee shall bee tormented in Fire and Brimstone, before the Ho­ly 14. Angels, and before the Lambe; And the smoake of the torment shall ascend euermore, and they shall haue no rest, day nor night, which Worship the Beast and his Image. And whosoeuer receiueth the print of his Name.

Rememember thou Apostata, Whosoeuer withdraweth Heb. 10. himselfe from CHRIST, Gods Spirit hath no pleasure in him.

O bee not vngratefull to Christ; hee hath giuen him­selfe for you; If any one shall maliciously defie IESVS, and persist therein, hee hath Sinned against the Holy Ghost.

If hee worthily esteeme not of his Passion, hee that see­keth another meanes of Saluation; saith, that the Blood of CHRIST, the Blood of the new Testament, the Blood [Page 61] whereby hee is Sanctified, is polluted; Such a one reuileth the Holy Ghost.

I say vnto you, that hee deserueth farre greater torments; who despiseth the Sonne of God now glorified; sublimated aboue all Dignity of Superręstiall essences, and placed in the Seate of his Fathers Maiesty; then the Iewes, who tho­rough Ignorance Crucified him, while hee was yet mortall; wee now know the Truth, therefore shall we bee vnexcusa­ble, if wee despise so great Saluation.

Of such persons saith Iob; What hope hath the Hipocrite, Cap. 17. when hee hath heaped vp his Riches, If God take away his Soule? Will God heare his cry, when trouble commeth vpon him? Will hee set his delight vpon the Almighty? Will hee call vpon God at all times?

As if hee should say; The Hypocrite, whose Religion consisteth in the Seruice of Mammon; shall not bee able to stand in the Iudgement, nor will God heare him, when hee cryeth in distresse, nor can hee haue confidence in the Lord; because hee is destitute of Faith, whereby wee haue peace with God, for which cause also, he cannot call vpon him by Prayer, and consequently falleth into despaire; for such commonly is the end of all Newters, and Dissemblers in case of Religion.

The which I will exemplifie in one History of certaine truth, among many which I doe purposely omit, viz. of Francis Spiera an Italian, who to saue his Life and goods, fell from the Truth of the reformed Religion, which before hee had professed; and therefore was so farre forsaken by God, that hee fell into desperation, blaspemed God, and (as the Story saith) hated him, and in that state, departed out of this life; to the terror of all such, who to purchase the Riches and Dignity of this world, forsake the Truth whereof they are assured, and professe Popery, which is Doctrine of De­uils, to attaine promotion.

For if this Italian, was so dreadfully punished for that of­fence, whereinto hee fell, through the infirmity of the Flesh, [Page 62] for the pręseruation of his life, (which otherwise should haue perished) beside his Possessions which were large; and the care of his Wife, and his Childten, who were many; (all which were strong Motiues to flesh and blood) yet God would not beare the mocke in this case.

How much soarer punishment (thinke you) will hee in­flict on those, who, not by Compulsion, or feare of torments, forsake the Truth of the Gospell, but onely like Demas, to enioy the pleasures of this present world?

The History is recorded by a Learned man, as followeth in the next Leafe, which for breuity I haue somewhat a­bridged in this Translation of it.