The Sin Unto Death, Sermon · Part 2

The Sin Unto Death · Sermon · Part 2

p. 39The second Part. Why the sinne against the holy Ghost is so mortall?

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

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

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

Plinius aaPlin. Epist. lib. 6. Epist. 3.Secundus in one of his Epistles affirmeth it to be the office of an Author vsus titulum legat, to read the …le of his Booke, and often to aske himselfe, what hee hath begun to handle knowing this, that if he keepe him to his matter, he cannot be taedious, though he may be long. Certainely his observation is good and worthie to be remembred, not onelyonly of a Writer, but also of an Oratour, of an Auditor. Of an Oratour, least he abuse his Auditory. Of an Auditor least his censure seeme rather to proceed from the rashnesse of a Caviller, then from the judgement of an vnderstanding hearer.

p. 40Wherefore as in the handling of the former Part, raised all my matter from the definition praefixed, and reduced the words of the definition to certaine heads, that so still I might reade my Title, and you might see what I was in doing: So, here in this second Part, that both you and I may still finde our selues, this shall bee the Title, that wee must often reade, viz. The assumption of the former Sillogisme. For I hope that in prooving this our sinne to be irremissible, I shall draw each one to conclude with me, That it is mortall. The irremissibilitie stands then to bee confirmed by the rule of Faith, which is Scripture, by the guide of action which is reason.

For Scripture, let vsus first scanne that which the EvangelistsScripture. hauehave set downe. bbMat. 12. 32.Matt 12:32Mathew sayth. It shall not be forgiuen, neither in this world, nor in the world to come. Neither in this world in soro conscientiae in the Court of conscience, God speaking peace to our consciences: Nor in the world to come in soro iudicij, in the last judgement. Neither in this world per solutionem ministerij by the ministery of the word, loosing vponupon earth. Nor in the world to come per approbationem Christi, by the approbation of Christ, loosing that in heauen which was loosed vponupon earth by the ministery. The which phrase of Mathew is expounded by Marke ccMar. 3. 29.Mark 3:29Non in aeternum, it shall never be forgiuen, in the same sense that Peter sayth, ddIoh. 13. 8.John 13:8Non in aeternum lavabis: id est, nunquam. Thou shalt never wash my feete. Or else to mend the example because eeMarcus non accep…t vocem foreign c…dem sensu quo Petrus siquidem in…pte dixisset Petrus, Non lavabis mihi ne que in hocs…uso ne que in futuro: quia pedes non lauantur in futuro. Sed non in…pte hoc in loco dominus. Non r…mittetur, &c. Bell: … li. 1. de Purgat. cap. 4.Bell…rmine doth carpe at that of Peter in the same sence in which Christ vseth the phrase to the woman of Sam…ria, Iohn 4. speaking of the water that hee would hauehave given her, foreign, He shall never thirst, id est, neither in this world nor in the world to come, that so the similitude may to satisfie Bellarmine runne on foure feete, and agree in terminis.

And marke I pray you the concordance of the three Evangelistes Luke ffLuke 12. 10.Luke 12:10sayth plainely Non remittetur: It p. 41shall not be forgiuen, Marke sayth Non in aeternum, neuer forgiuen. Mathew. Ne que in hoc seculo &c. Neither in this world, nor in the world to come. So that whether we begin with Mathew and expound him by Marke, and Marke by Luke, or (vice versa) begin with Luke and encrease his negatiue by Marke, and amplifie that of Mark by Mathew, all is one in substance. Indeede heere is the difference, that Mathew to cut off all hope of pardon, and to shut this sinne perpetually from remission, vseth this distribution of time. And certainely not without iust cause; For as God, when he charged Laban ggNe que b…anditij… ne que asperita… eum … nititor: Ideo Laban hujus rei nullam menti… nem sacit, ab on…m ta…en colloquio non abstinet. Annotat. T…emell.to vse no meanes to bring Iacob backe againe, least Laban might think it lawful to vse fayre meanes though not fowle, did vse a distribution of the thinges neither good nor euill: As Moses after the explication of the Law addeth Thou hhDeut. 5. 32.Deut 5:32shalt not turne aside (id est) no whether, but least they might suppose it not amisse to turne to the right hand, though not to the left, to embrace superstition though not wickednesse: he vseth the partition of places, Ne que ad dex…ram, ne que ad sinistram. Neither to the right hand: As Paul hauing set foorth the effect of the Gospell, that it is iiRom. 1. 16.Rom 1:16Potentia Dei ad salutem cuivis credenti. The power of God to saluation to eueryevery one that beleeueth: least the Iewes might dreame of some prerogatiue doth distribute the persons, & Iudaeo & Graeco both to the Iewe and the Greeke: So in this place least some might thinke (as did kkSic Beda in Mar. 3. & Rabanus, et ex Rabani c…mmentario Aquinas in Aurea catena.Mark 3Origen afterwards) that this sin (as all other sins) might be remitted, though not in this life, yet post novissimum judicium multis voluminibus seculorum after many revolutions of future ages: there fore doth Mathew vse this distribution of times. Neither in this world, nor in the world to come.

Passe wee from the Gospell to the Epistles Heb. 6. 4. 5 foreign, &c. It is impossible &c. He sayth not (as doe the Iesuits) it is difficult and very hard, but plainely impossible. Neither saith hee to renew them to baptisme, or to make them pertakers of a second Baptisme, but to p. 42renewe them againe to Repentance. Or that they should …e renewed againe by Repentance▪ Repentance (I say) not Baptisme. For what absurdity is it for our Rhemists to confound Repentance with-Baptisme. Or if some of the Ancients did so vnderstand it, did they not by denying Baptisme, the Sacrament of Remission, deny▪ also Remission? Or if the Apostle meane that this sinne of Apostasie doth exclude from a second Baptisme: wherein shall it differ from other sinnes, vnlesse other sinnes may allow a man a second Baptisme vponupon his Repentance which were ridiculous?

Againe, marke what the same Apostle addeth▪ Heb. 10. 26. There remain…th no more sacrifice for sinne: The Sacrifices of the old Law were effectuall in their time to the expiation of sinne, if ioyned with faith. Since they were abolished, the Sacrifice of Christs death is effectuall: But if this also be despised, this being the last, there is no more Sacrifice for sinne, and yet without Sacrifice, no remission of sinne.

This is the tenor of the sacred Scripture, thus doth the spirit speake to the Churches, and they who are of God, doe acknowledge the voice of the Spirit. Wherfore if the Papists will expound cannot be forgiuen, by can be forgiuen: Neuer by one day, Neyther, in this world, nor in the world to come, by both in this world and in the world to come, Impossible by possible, though difficult, Repentance by Baptisme, and the like: Certainely it is reason that they shew some authoritie that they▪ hauehave, thus to expound the Scripture, and to warrant their licentious interpretations, else when we reade such glosses, wee shall imagine that we heare not men, but Bellies speake, which hauehave sworne to defend their …rroniu… positions, whatsoeuer become of the truth of the Scriptures. Yea if this may bee allowed, what …uidence of words can there be found, whereby the truth shall bee able to defend her selfe against vntruth and heresie?

We hauehave heard the …uidence of Scripture▪ let v… also p. 43heare the witnesse of Reason. And first, if you please, the reason… alledged by the Schoole-men.

The sinne against the holy-Ghost is irremissible, saithReason. Aquinas▪ llAquin. 22. q. 14. Art. 3. & 22. q. 118 Art. 5. 3.First, eyther because it is finall impenitency, and after this life is no repentance, and no Remission: and that sinne which is not remitted here, is neuer dimitted hereafter, according to the saying of Da…as…ene, which yet is somewhat too slack. mmOmnia peccata mortalia siue magna siue parua, antemortem sn…t remissibili… post mortem vero irremissibili… & perpetuomanentia. Aquin. ex Damasc.All mortall sinnes whether great or small (he should hauehave excepted this our sinne) are remissible before death, but after death are irremissible and remaine for euer. Secondly, or Irremissible, Ex parte contemptus, because it contemneth the mercy of God, and reiecteth that by which man might obtaine pardon. Thirdly, Or else because it deserueth to hauehave no pardon, as being a sinne of certaine and wilfull malice, for which cause it can hauehave none: Whereas sinnes of infirmity and ignorance may seeme to deserue some hope of pardon. Thus Aquinas very well, if we bee fauorable in his censure, he hath another reason▪ why it is called Irremissible, but indeed that h…l…eth, viz. ^• Because^• Aquin. part. 3 q. 86. Art. 1. it is not easily remitted. But here I pray you take notice of the mistery of Iniquity: Whereas the other expositions of Irremissible might hauehave beene allowed, the Iesuites eyther refuse them, or stick not to them; but to this, the worst, the weakest they adhaere, they cleaue, this they allow of▪ & approue it: Why I know not, but I hele… for some such reason as moued them, among all the sixe abo…e mentioned species of this our sinne, especially to choose out Impenitency: viz. the same that the fawning Parasite▪ in theooPla…t. in …il. glor. A…. 1. Poet gaue for his good memory, Offame monet, his belly was his Register. So certainely their belly, their gaines was the chiefe cause: For what thinke you is meant by Impaenitency? Perhaps, you would thinke, the re…ecting of Gods grace, that might bring him to Repentance: No no, It is a w…lfull contempt of the Sacrament of Paenance, obstinately re…using absolution by the Churches Ministery, as theppRhem. Test. in Mat. 12.Matt 12 Rhemists p. 44doe define it. Now who seeth not, that if this bee Impaenitency, and Impaenitency the sinne against the holy Ghost, and the sinne against the holy Ghost, a sinne vntounto death; what a strong and inexpugnable ground here is for Popish Paenance? The same is there here for Commutation of Paenance, for if this sinne be remissible, but not de sacile, easily, then must there come a good round portion to the Priest for a gentle Commutation. Some such reason as this, I guesse moued the holy Fathers of shrift, to magnifie this exposition that Aquinas giueth of Irremissible, or else this: As one well obserueth in their handling of Mat. 12. they follow S. Augustine walking alone, rather then Hillary, Ierome, Chrysostome and other, for what reason he knoweth not, vnlesse it be for that, here, Augustine went farthest from the words and sence of the Scripture: So I may say here, I see not why this should please them better than the other, vnlesse it be for that it goeth farthest from the words and sence of the holy Scripture.

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

First then it being a sinne against the Gospell it mustGospell. needes be Irremissible: For, what is the Gospell but the word of Grace, the ministration of Life, declaring vntounto man (in himselfe lost) a way by which he may returne to his former estate of Grace and Glory. Now so long as there is not the knowledg of the Mediator, and of this meanes of recouery, the words of the Lord hauehave place. ^q Shall they fall, and not arise? Shall they … 4turne away, and not turne againe? But when once the meanes of recouery by the Gospell is neglected, contemned, p. 45and despised, then is there no place for remission: So long as there is not the knowledge of the Mediator, it seemeth impossible that the creature should Irrecouerably fall from the Creator.

And herein certainly is there one maine difference, betwixt the fall of Adam, and the fall of the Angels. Adam fell by misperswasion, being deceiued by the lying suggestion of the spirit of error: rrD^•. Field of the Church li. 1. cap. 3.But the Angels being intellectuall spirits, dwelling in heauenly places, in the presence of God, and light of his countenance, could not sinne by error or misperswasion, but of purposed malice, which is the sinne against the holy Ghost, and is Irremissible. Adam falling from the knowledg of the Law, fell recouerably: They falling from the knowledge of the Gospell, fell Irrecouerably: For vnderstanding of this. I praesuppose, that God did signifie to the Angels these points at once. First, that their Righteousnesse consisted in their Obedience. Secondly, that the acceptance of their obedience should bee through Christ. Christ, I say, who in fulnesse of time was to be incarnate, and to take, not the nature of Angels, but of man, and by the personall vnion of the two natures in his one person, lift vp the humanitie aboue the nature of Angels, and so remayning one indiuiduall person, to be the head of the Church. Thirdly, that from this person should be expected, all good whatsoeuer, so that what good soeuer the creature was to receiue, they were to receiue it from God only, in the name of this mediator, this being the summe of the Gospell, no doubt, was deliuered to them▪ and so in a manner the whole will and councell of God, both of Law and Gospell, and that by a shorter and neerer way than man is capable of; they hauing ssField ibidem.the fulnesse of intellectuall light▪ so that when they take view of any thing, they see all that pertaineth to it, whereas man findeth but one thing after another. This ttPeccatum Angelorum illud tum primis esse videtur, qu…d in veritate I u…ngelij de Christo …am inde ab initio illis proposita acqui…s…re▪ noluerunt: at que ita n…lue…ūt, …maluerint potius suamp…mam originem suūque caeleste domicilium des…e, quam …lli ve…ttatis▪ …. Zanch lib. 4. de Operil, d…a. 2▪doctrine of the Gospell being manifested to them, the deuills reiected p. 46it, partly puffed vp with pride, in respect of the excellency of their owne nature, scorning to be accepted in any but themselues; partly enuying so great glory to the nature of man, disdayning to bee subiect to Christ, as man, and to stand obliged to him for all benefits; altogether refused to be obedient to this ordinance of God, and so refused as that they chose rather to leaue their first estate, and their heauenly habitation, than to agree and subscribe, and submit themselues, to this aeternall and immutable decree of God. And which is yet more plaine to manifest their sinne, to be the sinne against the holy Ghost: They fell, hauing receiued the knowledg of the whole worke of the three persons, for, and vntounto the Angels. First, of God the Father, creating and giuing a Law, and taking exception against their disobedience. Secondly, of God the Sonne, in whom only stood reconciliation and acceptance, through his obedience, more worth and honorable to God the Father, than that of all the creatures, both Angels and men. Thirdly, of God the holy Ghost, by whose power and grace only, is possibility for any creature, man or Angell, to stand or recouer. This in modesty may we beleeue to hauehave beene the fall of Angels, whose sinne is Irremissible as is this our sinne in man, because it is an Apostasie from the Gospell.

Secondly, as against the Gospell, so against the Spirit,Spirit. which worketh grace by the Gospell. The Schoolemen said not nothing, inascribing Power to the Father, Knowledge to the Sonne, and Grace to the holy Ghost. Against the Father men sinne of infirmitie, against the Sonne of Ignorance, and these two are remissible. But against the holy Ghost men sinne of malice, and this is irremissible. But I would rather hauehave said thus: That in regard these men sinne against the spirit (id est, the proper effect and worke of the spirit in them) their sinne must needs be irremissible, because there is not another person in the Trinitie, whereby they might receiue p. 47grace, and arise to Repentance: For God the Father bestowed Innocencie and righteousnesse vponupon the creature at the first, by which he might liue. This being lost, God the sonne came to repaire it, and to restore vsus to our former estate, and he indeed paid the price of our redemption. But man being in the state of nature could hauehave no benefit by it. Then came the holy Ghost and regenerated and quickened man, and taught him what Christ had done for him, what is the vertue of his death and passion, yea, the spirit also applieth the bloud of Christ, and by it washeth and purifieth the heart of man, and so sanctifieth both body and soule. Hitherto you see how still as man profiteth not by the former grace, there is yet another person in the Trinitie who by a second worke can make the first effectuall. But now, when it is come to this, that the worke of the spirit is resistell, and impugned, so that these three persons hauehave giuen him over▪ there is none other meanes for him to recover. For to whom should hee goe when these forsake him? Where may he finde a Physitian, if these conclude his wound is incurable?

Where are you all you grand Imposters of the world? You strict defenders of the Intercession of Saints and Angels? Now come forth and helpe. Here, here is place for the Indulgences of your Popes, the merits of your Saints, the intercession of your Angels. Here is a man forsaken of God, out of all hope of heauen, can you now cure him? If there be any Deity in your Saints, any Divinitie in your Angels, any hope, any helpe, any merit, any mercy, any vertue, any power, now let them shew it; Let them recouer this forlorne man out of the gulfe of hell, restore him to his former estate of grace: reforme his will, cure his affections, renew his minde, create a right spirit within him, in a word vendicate him from everlasting perdition, and destruction. Oh! miserable comforters are you all: here, where there is need of helpe you doe forsake, there, where there is no p. 48need you promise it largely: No, no, this mans estate is wretched, though not lamentable, Li…sius distinguisheth betwixt M…s…atio and M…s…ricordia.miserable though not pittifull. He hath forsaken God, refused heaven, to hell he must, there to be tormented so long as God shall liue for ever, for ever.

Thus much for the Reasons drawne from the Obiect: The nature also of this sinne is such, that it refuseth, repugneth all pardon, as which doth indeede 1. wittingly, 2. wilfully, 3. malitlously, 4. totally fall from the profession of godlinesse.

God hauing created man, ordained in his soule twoWittingly. principall faculties to be the guides of his life, the conducters of his actions: viz. the Vnderstanding and the Will. The vnderstanding he furnisht with knowledge of the will of his creator in heauenly things. This knowledge being lost in Adam, was repaired againe by Christ, who is the light that lighteth eueryevery one that commeth into the world by the **Meminerimus hic tantùm ag… de communi naturae lu…e &c. Calv. in Ioh. 1. 9 So also Musculus ibid. Omnes homines illuminantur luce quā vocant natur…, quae ratio est & intelligendi vis. &c.John 1:9light of nature: and the Sonne of Righteousnesse shining in our hearts by the light of grace: by whose spirit we are ledde into all truth, and thereby are inlightened in the vnderstanding to discerne both good and evill. This is the grace which of God we hauehave receiued: and receiued to this end (questionlesse) that the abundance of knowledge should worke effectually in vsus, in turning vsus from all iniquity, and should teach vsus to deny all vngodlinesse, & worldly lusts. Wherefore if wee doe wittingly put out this light, extinguish this knowledge, quench the spirit, and hauing the key of knowledge, doe yet shut vp heauen gate against our selues▪ if we know our Masters will and doe it not: if we know the l…ght and therefore hate it, see the plague and runne into it. What remedie can there be? What hope of pardon, or of remission? Had we not seene, we had had no sinne, but now that wee see, our sinne remaineth: It had bin better not to hauehave knowne the way of righteousnesse, then after knowledge to turne from the holy Commandement. Better p. 49saith Peter, id est, lesse punishable by farre. Affected ignorance is very lyable to the curse of God, but witting reiection of knowledge once receiued is abhominable. If we sinne foreign after the knowledge and acknowledging of the truth, there remaineth no more sacrifice for sinne.

As they are destitute of pardon, because wittinglyWilfully. they sinne, so also because wilfully. The will of man (the other principall facultie in mans soule) was endued with freedome, that so it might freely worke: and following the direction and guidance of the vnderstanding might apply it selfe to embrace and choose the good, and to eschew and refuse the evill. The strength of this indeed was overthrowne by Adams fall, but it being much renewed by Christ, serveth to the same end still. Wherefore when men doe wilfully and of set purpose, turne aside and sinne, not of infirmitie, but of peevishnesse, who can helpe them? If the Patient bee willing to be cured, the Phisitian may by his skill doe much: But if he be froward, perverse, wilfull, obstinate, and will not be healed, there may be balme in Gilead, and Physitians there, but yet the wound will not bee recouered. xxInvitum q…i servat idem facit occidenti. Hor.Who can cure him that refuseth to be cured? Certainely the Physitians that enterprise this must returne the complaint of the Prophet, yyI…r. 51. 9.We would hauehave cured Babell, and shee would not be cured, forsake her, &c. for her iudgement is come vp to heaven, and is lifted vp to the clouds.

It is worth the noting, that in the Law there was no Sanctuary for wilfull murtherers. Neither in the Gosspell is there any pardon for wilfull Apostataes. It is the word of the Lord, and it will be found true, zzLe. 26. 23. 24.If yee walke stubbornely against me, I will walke stubbornely against you. And that of the Psalmist▪ aaPsal. 18. 27.Ps 18:27With the froward thou wil… deale frowardly. You hauehave seene a stubborne sonne, and a severe father, (as it were) striving for the victory. The father scourgeth him for his fault, the sonne p. 50he striveth, strugleth, roareth, sobbeth, snubbeth, and ready he is to burst for anger. The father then groweth angry, and to him againe, and layeth on sorer & fiercer yet will not the varlet yeeld; stubborne still, stomackfull, fretting, vexing, no father, no mother, no blessing, no submission: What should the father now doe? Must he now let him carry it away? Certainely it is not the best: No, he is resolved either to breake this his stomacke, or teare away this rebellious flesh, discover the sinnewes, let him bloud; now he is growne resolute, and there is no mercy with him, no compassion, his mother may not intreate, nor his friends begge his pardon: No, since he hath begun to walke stubbornely against his father, his father will walke stubbornely against him. And deseruedly. So is it here: This perverse, peevish, stubborne, obstinate wilfullnesse maketh the sinne to be Irremissible.

Neither is there a fault onelyonly in the will but also in theMaliciously. actions, which addeth more fuell to the fire prepared for the punishment of this sinne. The propensitie & pronenesse in mans nature to moue forward toward his end, God placed in the will, and this his will hee furnished with divers affections, as the bbAqui…es cō pareth them to the naturall inclination in liue-les things, called Sympathie and Antipathie. 1. 2. q. 29. 1.Instruments of the soule either to cleaue to the good or to refuse the evill. Among the rest there is the affection of delight, the continuance of which engendreth louelove of Good by which the soule indissolubly cleaueth to the same▪ On the contrary is the affection of anger, the continuance of which bringeth forth ccOdium est inverata…ra. Szeged. loc. com.hatred, by which the soule is irreconciliably separated from the evill. This hatred therefore is an affection in it selfe like to the planet Mercury, neither good nor bad, but according to the Obiect: There is an hatred good and just, viz. which is bent against evill, and this is the right vse of the affection. There is an hatred wicked, and vniust, viz. when men hate that which is good: and this continueth not long but it bringeth forth malice. The which is bad enough where p. 51(least of all) euill; so the more excellent that the good is which it opposeth, the more exorbitant is it and abhominable. When as therefore the affection that should keepe vsus from evill, is perverted to keep vsus from good: When this peruerted affection is directed, nay, vomited forth against God, his Church, his truth, his seruants, those that professe the name of Iesus: how wicked, how pestilent is this alienation? What hope of pardon can there be to such a one? Or which way might one deuise to care him? Though the disease be dangerous, yet if the Patient be willing to be healed, hauehave an affectionate louelove to his Physitian, there may bee some hope: But when hee groweth to be peevish, loatheth his foode, quarrels with his friends, hateth his Physitian, resisteth his Physicke, who can helpe it if he goe to his graue, & that speedily? So here, when man growes to this passe that he crucifieth againe the sonne of God, trampleth vnderunder-foote the bloud of the new Testament, doth despight to the spirit of grace, and thus professeth himselfe an open enemy, and adversary: What can remaine, but a fearefull looking for of judgement, and violent fire, which shall devoure the adversaries?

Lastly, this sinne commeth to be irremissible, in thatTotally. it is a totall and vniuersall Apostasie. ddDan. 4. 15▪Dan 4:15Nebuchadnezzars tree might yet flourish againe: for the roote was left in the earth. eeAct. 20. 10.Acts 20:10Eutichus fell from the third loft, yet there was hope: for his life was in him. ffLuke 10. 30.Luke 10:30The Travailer was sore wounded, yet recovered, how so? They left him but halfe dead. So though Dauid fall by adultery, Salomon by Idolatry, Peter by denyall, yet there is hope of recouery: the roote remaineth, the life is not quite gone, his seede remaineth in them. But ggIud. ver. 12.Iudes trees are past recouery: why so? They were twise dead and plucked vp by the rootes. Daniels hhDan. 6. 24.Dan 6:24accusers were incurable. For why? the Lyons brake all their bones or euer they came at the ground of the den. ii2. Sam. 2. 23.2 Sam 2:23Asahells wound was past all Chirurgery, for Abner smote him vnderunder the p. 52fift ribbe, namely, whereas the liuely parts lye. So when the fall is totall, that vtterly decayeth the life and brings in death, what hope can there be of Remedie?

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

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

Wherein first cōmeth to be considered, that God depriuethDepriued of the Churches prayers. them of the Churches prayers. He will not hauehave such prayed for, and therefore their sin must needs be Irremissible. Frame the Argument thus. They who sinning may not be partakers of the Churches prayers, are without all hope of pardon. Such are our Apostataes (ergo). The proposition is manifest. For to what cause should they be denyed the Churches prayers, which are many times a meanes to worke repentance in men, and to procure pardon for them, but onelyonly because God doth not entend to hauehave any mercy on them? Why ishhIer. 7. 16. & 11. 14. & cap. 14. 11.Jer 7:16Jer 11:14 Ieremy forbidden to pray for the people, but because the Lord had an entention not to heare him, p. 53but to consume them vtterly? The Prayer of a llIam. 5. 16.Jas 5:16faithfull man auaileth much if it be feruent; witnesse Moses praying for the people, and Eliah against them: And therefore the Lord in this point dealeth as a King vseth to doe, that knoweth his owne mercifull nature, hauing determined to cut of such a rebell, doth withall forbid the prayers of all such▪ who might intercede for him, least perhaps their importunacy might mooue him to merciemercy.

The Assumption also is as cleare, for notwithstanding the false Interpretation of the Iesuits, yet it hath beene prooued before that these words of S. Iohn, I say not that thou shouldest pray for it, are a direct prohibition, interdicting and forbidding any prayers to be made for him that sinneth vntounto death. So also we reade that the Lord didmm1 Sam. 16. 1.1 Sam 16:1 reproue Samuell for mourning for Saul, whom the Lord had reiected, intimating that we ought not to shew our selues more pitifull than God, nor to mourne for them whom the Lord hath reiected. Neither doe I reade any prayer, either by Samuell or Dauid, after that time, conceiued for Saul. Lastly, our Sauiour in his prayer doth except Iudas the sonne of perdition.

Neyther is this all: But as they may not pray for such,Imprecation. so also do they pray agaiust them: Thus hauehave holy men of God heretofore, being stirred with zeale, for Gods glory, deuowed and accursed the wicked and malicious enemies of the Church. Thus Dauid many times: Let vsus obserue his vehemency,nnPsal. 69. 22▪ 29.Ps 69:22Ps 69:29 Let their Table bee a snare, &c. id est. ooOmnes eorum delitia, so Chrysostome.All their delights, whatsoeuer was ordayned to make their liues comfortable. Let their eyes be blinded and bow downe their backs, ppPriva eos ratione & intelligentia: deinde e…erva eorum vires, vt prorsus inutiles si…t ad omnem actionem. Calv. in Psal. 69.Ps 69id est. Take away both iudgement: blinde their vnderstandings: take away their power and strength. Poure out thine anger vponupon them, &c. Not a small sprinkling, but the full viols of thy wrath, make them to drinke the dregs thereof; neyther let it end in them, but redound to their posterity, to blot out the memoriall of them. Let their habitation be voide, &c. p. 54Yea, he proceedeth, Adde iniquitie to their iniquitie, id est: cast them into a Reprobate sence, that they neuer may come to Repentance, as ^p Caluin expoundeth it. Let^q Vt Deus spiritu suo eos destituens conijci…t in sensum reprobū: ne vnquā ad resipiscendū aspirent. their iniquity bee increased more and more, that so it may plainely be perceiued that they are of the reprobate. Geneuenses. Or else as Tremellius, reads,rrAffice eos aterna p…na, quasi alteram super addens alteri. Trem. Annot. in Psal. 69.Ps 69 Adde punishment to their punishment, id est: Hauing pursued them with temporall punishments in this life, prosecute them also with eternall in the life to come. Blot them out of the booke of Life, and let them not be numbred with the Righteous, id est. Howsoeuer by their profession hitherto they hauehave seemed to be written in the booke of Life, and hauehave beene counted among the Righteous, as members of the Church: Yet since their wickednesse is growne to that height, that they persecute him whom thou hast smitten, let them now be knowne as Reprobates, and exterminated and banish'd out of thy Church: That it may plainely be perceiued, that they hauehave neyther part, nor porcion, nor inheritance among the Saints. Thus you see how he doth Anathematize and curse the obstinate impaenitent and malicious persecutors of the Church: Anathematize (I say) not pray for them, asssThus quoted by D^r. Willet in his Hexapla vponupon the Romans. viz. in cap. Origen would hauehave it, nor meerely prophecy of what should befall: asttAug de Serm. Dom. in mente lib. 1. Augustine, but smite them with a curse; and well he might, it being Gods cause, himselfe being directed to it, by an extraordinary and propheticall Spirit, and they being the professed enemies of God.

Thus Paul uu1 Cor. 16. 22.1 Cor 16:22If any man louelove not the Lord Iesus, id est. hateth, execrateth, blasphemeth, which is the sinne against the holy Ghost, Let him be Anathema, Maranatha, accursed for euer, euen till the Lord Iesus come from heauen with flaming fire to render vengeanec, to deuoure the aduersaries.

These are generall, for particular impraecations, besides^• 2 King. 2. 24.2 Kgs 2:24 the example of Elisha ^u cursing the children, and Paul doing the like toxxActs. 13. 10. …1.Acts 13:10Acts 13:1 Elymas the sorcerer, there is p. 55Psal. 109. where Dauid doth most bitterly devowe and curse his enemie, whether it were Doeg or Saul, or some other once-familiar friend. And Paul speaking of Alexander the copper-smith, who was one of our Apostata's, addethyy2 Tim. 4. 14.2 Tim 4:14 The Lord rewarde him according to his workes: Yea, and for the safety of the Church, he proceedeth to excommunication of him:zz1 Tim. 1. 10.1 Tim 1:10 Whom I hauehave deliuered to Sathan.aaTheod. hist. lib. 3. cap. 19. The Ecclesiasticall Histories doe record, that diuers in the primitiue Church, did pray against Iulian the Apostata, applying the Psalmes of Dauid against him and his Idolatry, and after his fall, the Church of Antioch made feasts of ioy, reioycing greatly ouer him, and mocking and deluding his followers and adhaerents:bbforeign. Theod. hist. lib. 3. cap. 27. Where are thine auguries o foolish Maximus, God and his Christ at length hath ouercome.

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

In the practise of Anathematizing, and Imprecation,What is to be obserued in Imprecation. there must be obserued: First, The person accursing, that he be a man of knowledge, wisedome, and discretion; that so he may wisely vnderstand the condition of the person to be accursed, the spirit that moueth him, the end which he propoundeth to himselfe, and the time when he is to doe or not to doe it. Secondly, The person p. 56accursed, that he be such an one of whom (besids that he is a publique, and no priuate enemy) there is no hope of amendment, intractable, incorrigible, yea a professed enemy to God, & all goodnes. Thirdly, The spirit by which he is led. Not of a priuate passion; not led away with carnall affection, but with a single eye, not hating the person, but iudging and misliking the wicked practises of such, by whom God is dishonored: In a word it must be the spirit of Prudence, to distinguish betwixt the curable and the incurable: Of Uprightnesse, to sequester and separate his affections from his owne priuate cause: Of Moderation, to compose the minde to patience meekenesse and toleration. Fourthly, The end which one propoundeth to himselfe, which must not bee the desire of reuenge; but the zeale for Gods glory, which hee seeth to bee trodden downe vnderunder foote. Fiftly, the time, viz. After ddFor I meane the curse which is vsed to cut off, not to cure. Sometime the Church doth smite with the curse, but yet that the Spirit may be saued in the day of the Lord. Sometime it …ccu…seth with a finall curse vtterly cutting off the parties delinquent.that all meanes of recouery and amendment being vsed, yet none amendment followeth, but rather euill men wax worse and worse, so that there is good cause to beleeue that the party is incorrigible; yea, and giuen vp to a Reprobate sence. Adde to this that the houre of death, is no fit nor seasonable houre to vse Impraecation, though the cause be iust. Christ vponupon the Crosse, prayed for his enemies, and Stephen for his persecutors, neyther of them at that time vsed Imprecation.

To shut vp this point, since now the gift of discerning spirits, which was in the Apostolicall Church, is gone, and men hauehave their zeale mingled with much choller, stomacke, anger and hatred, therefore it is good: First, to vse only a generall forme of Imprecation contayned in the Scripture, against all incurable enemies, and so leaue the application of it to God, whose hand will find out all those who hate him; and not as the custome of theeeMentioned by Calum in his Commone in Psal. 109▪ 6.Ps 109:6 ^e Franciscan Friers, who for a peece of money, doe in the behalfe of the Doner, apply the 109. Psalme, against any one whatsoeuer, yea, for the Mother against p. 57the Sonne. Secondly, In our mentall application still to pray with a condition, if they be incurable, and these are the Lawes of Imprecation.

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

The same is the case of these men, they hardned their hearts before, and would not heare; now God dothHow God doth harden their hearts. harden their hearts, as he did Pharaohs, that they may not be moued from their opinion: partly by Satan whom he commandeth to tempt, yea to rule in them, p. 58yea, to possesse them with the spirit of madnesse: God neyther strengthening against him, nor any whit weakning the power of Satan; and hence at the length proceedeth that setled purpose in man, neuer to Repent, but obstinately to continue in his malicious persecuting and blaspheming, into which, certainely I beleeue, man could not slip, before this iudiciall act of God hath proceeded thus against him.

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

If any should obiect the example of Esau, who seemed exceeding paenitent, and shed many teares: Or of Iudas, who as the Text sayth, When he saw what was done repented himselfe. The answere is ready, first, In generall, For that was no true conuersion or repentance, but it was an argument of that anxiety and trouble of mind, which now in their extremitie did presse vponupon them, causing them indeed to looke at that which in their securitie they had neglected. Neither indeed did they implore and desire it, but howle and cry for the losse of it, or for the feare of the future punishment. Secondly, p. 59In particular: Esau sought not repentance with teares, he found no place for that: but he sought hhSo readeth the Geneuab Translation, therby helping the vnderstanding of the place: for should the Relatiue foreign it, be referred to Repentance, it vvould seeme harsh, that a man should seeke for Repentance, and that with tears, & yet not obtaine it. Vnles by Repentance in this place, we vnderstād vvith Beza, not the act of Esau sorrowing for his sin, but the act of Isaac, who would not repent him of what he had done, nor alter the blessing giuen to Lu…. Whether of both these wee take, it skilleth not much: it is certaine that by Repentance is not meant any sorrow of mind in Esau.it, id est, the blessing, a matter of no moment with yelling & howling, to seeke for the blessing without true repentance: Sorry for the losse, not for the cause of the losse: But had he bestowed those teares, those cryings in seeking a place for repentance and sorrow for his sinne, then might he perhaps hauehave found that that he sought for and desired.

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

Truth it is indeede, that he confessed his fault, and cleered the Innocency of Christ, and thereby indeed did aggravate his owne sinne: and herein I perswade my selfe he shewed greater signes of Repentance than euer since did any such Apostata: But giuegive mee leaue to put this Quaere, Whether, there were not some speciall occasion which wrung these words from Iudas? This we know, that as the Lord Iesus was innocent in very deed, so it was fitting that his innocencie should be sufficiently testified. Whence it came that nothing could be proued against him, the witnesses were detected, the accusers agreed not: Pilate perceiued that for enuie the high Priests had deliuered him vp to him, and therefore proclaimed him innocent: Pilates wife also being admonished in a Dreame, did giuegive the like testimony of him. So that now Iudas onelyonly remained of all them who had an hand in betraying Christ, and on whom a suspition might rest, that hee p. 90knew more by Christ than any of the other, in that hee was his Disciple, and daily conuersant with him, and so might be thought to hauehave sufficient cause to doe that which hee did: Wherefore to the end that nothing might bee wanting: I take it, as Iudas like Balaam to blesse the people, so he to witnesse this poynt of innocency, rather enforced by the over-ruling prouidence of God, than voluntarily mooved.

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

Lucius kkCicer. de Grat. lib. 3. …ed de his rebus sol me ad…uit qu… ipse …a… praecipitas me quo que pracipitem haec pene evoluere …eg…t.Crassus hastening to the end of his dispute vsed this for an excuse of his praecipitation,¹ The speedie hast of the Sunne now declining admonisheth me to roule ouer these things with greater speede. If in each particular here spoken, I hauehave not satisfied mine Auditory, mine answere is the same, Hora praecipitans me quo que praecipitem cogit haec evolvere, The time now drawing to an end, vrgeth me to speedinesse, constraineth me to hasten. And here could I very willingly take vp my rest, and make an end: hauing now finisht the two parts propounded in the beginning. And certainely I will with much celeritie dispatch: there remaineth onelyonly vse to be made of what hath beene said, and so an end.

Here then first let vsus obserue, the miserable estate ofUse 1. those men which are in this sinne! Oh, whose heart doth not ake? whose loynes doe not tremble, to thinke, Sathan should thus farre seduce any man as to make p. 61him cast off God the fathers mercy, God the sonnes merit, to trample vnderunder-foote the Sonne of God, to count the bloud of the new Testament an vnholy thing to set himselfe in hatred against God and all goodnesse? Oh that man should ever in this life come to that estate, that the Church may not pray for him but against him, that he should bee so cauterized, and giuen vp to hardnesse of heart, as to hauehave no sence nor feeling of his estate, no desire to come out of it. Oh in the name of God, let eueryevery man try and examine himselfe, that so he may find the estate of his owne soule, how neere hee is to this sinne, or how farre off from it. Learne wisedome also to discerne of others, both to admonish those who walke this broad way to destruction, and to take heede of those who hauehave now already plunged themselues into the same, and to quiet our consciences in the feare of this sinne.

Quaest. How may it be discerned who are in this sinne, and who not? What markes of it may yet further be assigned?

Respon. Some answere thus, mmSee Marlorat. in 1. Ioh. 5.1 John 5Licebit interdum statuere, &c. It shall be lawfull sometime to determine, whether he that falleth, fall desperately, or whether there be any place for recouery: Sed quia rarissime accidit, &c. But in as much as it happeneth very seldome, and God commending the incomprehensible riches of his grace, by his owne example, nnLuke 6. 36.Luke 6:36biddeth vsus to be mercifull▪ we ought not rashly to pronounce sentence of condemnation against any one, rather charitie wisheth vsus to hope well. To this effect also Beza, ooBeza in Annotat. in Ioh. 5.John 5Quum hoc peccatum magis intus lateat, &c. Since that this sinne doth lye hid within the hearts, rather then appeare outwardly, nothing is so much and so warily to be looked into as to take heede that we rashly fall not to judgement in this case. Heretofore when the gift of discerning spirits was in the Church, this was more easie to be discerned by some speciall Revelation, and yet even then very p. 62seldome, very sparingly. Wherefore now (sayth he) we ought to be much more considerate, condemning the vices, but wisely handling the persons. Marlorate ppSunt igitur tales divino judicio relinqnendi. ibid.will hauehave such to be altogether left to the judgement of God.

But here then another Obiection is mooved: viz. How may we then fulfill the Apostles iniunction, in denying them our prayers? If such may not in this life plainely be discerned, then may we still pray for them, and so striue against God, and breake his direct commandement. To this qqThomas Naog. Citatus a Morlorato, loco praedicto.some answere, that if we include such a one in our prayers, and so make our prayers, Non debito ordine, not in a due manner, though our charitie may excuse our prayer, that it shall not be sinfull, yet we shall suffer this losse, that we shall neuer be heard for them. As Christ on the crosse prayed for his murtherers, but hee was heard onelyonly for such, who did repent, the rest sinned vntounto death.

But this answere (me thinketh) doth not so fully satisfie the doubt, nor answere this text of S. Iohn, which biddeth vsus not to pray for such at all. Neither can I simply allow of that exception, which rrSi non ores gemas tamen; for…asse gemitus tu…s penetret quo oratio non praesumat tendere. Thus quoted by Cajetan in 1. Ioh. 5.1 John 5Bernard addeth to this Text, If thou maist not pray for him, yet maist thou sigh for him: Happily thy sighes may hauehave accesse, whether thou darest not send thy prayers. For to what end should any mourne for such a one, vnlesse our sighes, and mourning might either procure him release from his punishment, and so nullifie the iustice of God; or obtaine remission for his sinne, and so falsifie Gods word. For which cause Samuell is greatly reprehended. And I pray what is the sighing and groaning of the heart, but the prayers of the spirit; so that in this it is no great difference whether thou pray with the spirit inwardly, or with an audible voice outwardly, for both wayes prayer is performed. Wherefore farre better is that which Calvin answereth. ffSi tamen quorundam desperata malitia & …p…etas, non secus nobis apparet, ac si Dominus eam tanquā digito monstraret; non est certemus cum justo Dei judicio, vt elementiores eo esse appare amus Cal. in 1. Ioh. 5.1 John 5If (sayth he) the desperate malice, and wickednesse of any doth so plainely appeare, as if God did with p. 63his finger point forth such a one, wee must not striue with the iustice of God, as if wee would bee more mercifull then hee. Which is also confirmed by Beza, vsing almost the same words: ttSi quem tamen dominus tanquā digito demōstret ad mortem peccare, quid nobis faciendum sit aperte docet. Apostolus. Annot. Bez in 1. Ioh. 5.1 John 5But if the Lord shall (as it were) with his finger point forth such an offendor, then this place of Iohn teacheth vsus what to doe in such a case, viz. we must not pray for him.

So then the whole answere. I suppose may be thus declared. 1. For matter of Imprecation, we are to obserue all the cautions that were before mentioned, and not suffer our selues to be drawne to that in particular. Neither doe I hold it fitting, even in the vrging of these common Anathema's, mentioned in Scripture, to hauehave any priuate intention. 2. For praetermitting such in our prayers, this precept might most happily bee obserued, when the gift of discerning spirits was in the Church. 3. Though we cannot obsolutely determine and conclude, that such a one hath sinned thus desperately, yet may we hauehave sufficient ground for a strong coniecture, which may suffice to cause vsus to passe ouer such in our particular prayers, and to leaue them to God. Neither are we to be blamed (though wee should erre in this poynt) since that our end is good, and his sinne deserueth such a punishment, and wee can hauehave no Faith to pray for him.

Still the first question, How these may bee discerned doth rest vnsatisfied. To which I answere, that absolutely to determine of such a one is very difficult, neither is there any sufficient marke, but the event, viz. Finall impaenitency: But the grounds of suspition are such as these.

First, Prophanenesse, which kicketh and spurneth againstThe ground… of strong coniecture. all the workes of the Spirit, all duties of holinesse, no grace, no thanksgiuing, no humiliation, not a good word, but this mans dislike is seene, yea, such a dislike as manifesteth an heart full fraught with malice, choaking and damming vp all passages of Grace, thus plainely doth he professe his cankered heart, and spitefull malice p. 64against the spirit of Grace.

Secondly, when a man reioyceth not in any one truth reuealed in the Scripture, concerning the saluation of man, but rather doth question it, doubt of it; yea, to his power, doth impugne and resist it.

Thirdly, enuying the grace and happinesse in which another standeth: It was a bad signe in Kaen, who enuied his brother, because the Lord accepted the Sacrifice of Abel rather than his: But it was a worse signe in Saul, who knowing that Dauid was the man in whom the kingdome should be established, did fret and grudge, murmur and repine against it, labouring by all meanes, to ouerthrow the decree of God. So when men come to that passe, that, hauing receiued in themselues, the seale of Gods curse euerlasting vponupon their soules, they cannot endure to heare that any should fare better then they doe, but rather wish that all might with them be damned, it is a shrewde signe of an Apostata.

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

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

These are vehement causes of suspition, when a man bewrayeth his malice against the Spirit of Grace, when he impugneth each poynt of the Gospell, when hee professeth an enuying of Grace, and Gods fauour towards any, when he spareth not to blaspheme the God of heauen, when he is altogether destitute of all good affections, it is ten to one this mans case is desperate, and I may iustly leaue such an one to the iudgement of God; p. 65and as to imprecatiō I dare not proceede, because I may fayle in the vnderstanding of his cause: Yet since I cannot hauehave faith, nor warrant to be heard, I dare not by name recommend his cause, absolutely, in my prayers and supplications.

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

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

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

Now to stop our Censure: This is not the sinne of such, who neuer attayned to the knowledg of the Truth; neyther Turkes nor Infidels, neyther Atheists nor Epicures, neyther Pharaoh nor Rabshekah, neyther Herod nor Pylate did or could euer fall into it: A curse p. 66indeede and an heauy one, hath gone out against them, and all like to them; bondslaues are they of Satan, and strangers from the Common wealth of Israell; Aliens from the couenant of Grace, but yet an heauier curse is for those who hauehave sinned this sinne, and far more miserable is their estate.

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

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

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

Resp. In the answering of this we are to distinguish, for there are two kindes of this Apostasie, or falling away; not much vnlike to the two kindes of Epilepsy, or falling sicknesse, which the Physitians hauehave obserued: The one, is seated eyther in the brayne, or the heart, and this taketh suddenly, and so suddenly, that wheresoeuer it taketh them it casteth them into the fire, or into the water, bereauing them of all meanes to help themselues: The other beginneth in the externall parts, as in the Armes or Legs, and here by frication it may be stayed, at least wise, some time gayned, that the parties may prouide for their owne security. Euen such is our Apostasy, there is a praecipitation, when a man doth suddenly fall headlong into this sinne, and of this there can be giuen, no signes nor degrees. Of this kinde was the sin of the Angels, who suddenly fell into p. 67this Apostasie, in which they are. There is also a certayne Pedetentim, and leasurely declining, so that from one step to another doth a man descend till he come to the gates of death.

Neyther is this distinction so newly deuised, but that it hath beene disputed in the Schooles. Aquinas Aquin. 22. 4. 14. Art. 4.among other questions of this subiect, moueth this. Whether a man may (primo) at the first, fall into this, and sinne against the holy Ghost? He is a Schooleman and his answere is not to seeke; his answere is this. That two wayes may a man sin against the holy Ghost. First, xxEx inclinatione habitus.by inclination of habit, & this, he saith, is not incident at the first, for an habit must be acquired & gotten by many, and frequent actions. Secondly, yyEx abiectione per contemptum corum per quae homo retra…it… a peccat….by a wilfull reiecting of that, by which he might bee kept from sinne; and of this he saith that, howsoeuer it doth most an end praesuppose former sinnes (viz. that men walke in the councēll of the vngodly, and stand in the way of sinners, before they sit downe in the seate of the Scornefull) yet he affirmeth, that it is possible, that at the first a man may thus sinne; and that (saith he) for one or all of these causes. First, for the freedome of his will. Secondly, for many praeceding dispositions. Thirdly, for some great motiue. Fourthly, for the weakenesse of affection to that that is good: Whereupon he inferreth that this hardly or neuer befalleth those who hauehave attayned to any good perfection, according to the saying of zzNon arbitr…t quod aliquis en his qui in summoperfectionis gradu, constiterunt, ad subi…ū euacu…ur, & decidat, sed paulat…m eum decidere est necesse. Orig. foreign. lib. 3.Origen, in briefe his answere is this, that against the holy Ghost by finall Impaenitency, man cannot sinne at the first, but to this he commeth, by a long series, and order of precedent sinnes; but by contempt and reiecting of those aaWhat these meanes are, is declared pag. 6meanes of Grace which should keepe men from falling, as also by blaspheming the Spirit of Grace, he may. Wherefore, since we hauehave reiected his final Impenitency (wherin notwithstanding to the purpose of the minde, though not to the extent of the act, he alloweth a praesentany lapse) not alowing it to be a p. 68species of this sinne, and only doe allow the other two branches, viz. a malicious and contemptuous abnegation of the truth, and reiection of the Sacrifice of Christ (the only effectuall meanes to withdraw vsus from sinne) together with the blaspheming of the Spirit of Grace. The conclusion is manifest, that speedily, swiftly, with headlong hast, a man may sinne against the holy Ghost, and fall into a finall Apostasie.

But herein, I take it, was Aquinas short: bbA good vvit vnsanctified, is a good pray for the Deuill, saith Green-hā.For men of skill and knowledge. are most incident to it, as who for the most part, are more puffed vp (according to that of the Apostle,^c Knowledg puffeth vp) which is an affection easily throwing man into this sinne; the which^c 1 Cor. 8. 1.1 Cor 8:1 may further seeme to be confirmed by Aquinas himselfe, who otherwhere, asking the question, whether the first Angell among the lapsed were the first among all, answereth, that it well might be so; for ddIn omni peceato duo sunt, Pronitas & Motivum. Primū est plus in Creatura ignobiliori; sed secundū est plus in nobiliori. Aquin. part. 1. q: 63. Art. 7.saith he, In eueryevery sin, there are two things to be considered, viz. The procliuity, or pronenesse, and the Motiue. The first is more effectuall in a baser creature, the second in a nobler: So then since the motiue, doth more effectually worke vponupon any, whose state is nobler, it followeth, that rather are the skilfull, learned, and men of perfection, subiect to this praecipitation, then meaner men. Adde to this, that by how much their vnderstanding is the better informed, so much more free is their will, of a sudden to deliberate what is to be done.

And if it be safe to instance in particulars, this praecipitation is specially performed by abnegation, and abiuration of the knowne and professed Truth: For, though all abnegation of the truth be not this sinne, nor doth bring it forth; yet, when a man doth deny and forsweare the Truth, that Truth, which heretofore hee hath prosessed, then many times the Lord doth in iustice, giuegive such an one ouer to hardnesse of heart, and a Reprobate sense: So that hauing fallen from the professing of the Truth, he doth also loose all louelove and liking p. 69of it, and neuer aspireth to any louelove of the same againe, and who knoweth not, that, howsoeuer the Lord had mercy vponupon Peter, yet hee was in the ready way vponupon that his abiuration?

Now for the other kinde of Apostasie, which by steps declineth and from one degree falleth to another giuegive me leaue to put here a Quare, whether it may not bee thus described?

First, he looseth his holinesse, and sanctity of life,Degrees of falling. to which he had attayned, viz. Externall: which ee2 Pet. 2. 20.2 Pet 2:20Peter calleth the escaping of the filthinesse of the World, This is the last steppe to which he commeth; and that hee commeth to this, the zeale ff2 Kin. 10. 16.2 Kgs 10:16of Iehu, the ggMar. 6. 20.Mark 6:20reuerence of Herod, the Repentance of hhIon. 3. 5. 6.Jonah 3:5Jonah 3:6Nineueh, the ii1 Sam. 28. 3.1 Sam 28:3reformation of Saule, the goodnesse kk2 Chro. 24. 2.2 Chr 24:2of king Ioash, doe plainely shew; here he beginneth to fall, loosing this, the which is done by deceitefulnesse of sin, which ouertaketh and beguileth him with profit or pleasure, or by some other meanes.

Then doth God in Iustice giuegive him ouer to Sathan to be hardned in heart, that so the meanes of saluation cannot worke vponupon him, Sathan hauing this power giuen him, worketh effectually, prompting and insinuating into his heart (as hee did into the heart of Pharaoh) diuers Reasons, why hee should not heare the word, nor feare the threatnings: nor regard the iudgements, tush (saith he) what, hauehave not the best had their falls? Did not Peter deny his Master? Abraham lie? Dauid commit adultery? And Lot incest? The Righteous, doth he not fall seauen times a day, and yet riseth againe? Was not the repentance of the theef effectuall to his saluation? Knowest thou not that at what time soeuer a sinner doth repent him of his sinne, hee shall surely liue? Thus doth he lull the man asleepe, yea, hee sends him like Ionah to the bottome of the shippe to sleepe, ouerwhelmeth him with security.

Secondly, Hereupon he becommeth peruerse, and froward, p. 70and backward to goodnesse, growing into a dislike, an hatred against it. Nay, taketh occasion (like Pharaoh vponupon the speech of Moses to afflict the Israelites, so he) by the Ministers admonition and reproofe to be more perverse and froward: And llSicut ignis quanto amplius ligna susceperit in majorem flā mam erigitur: sic anima mala quanto magis veritatem audierit, eo amplius in malitiam excitatur. Chrysost. in Math. 22.Matt 22as the fire by the heaping of wood encreaseth the flame: So this mind encreaseth in wickednesse, by how much the more it heareth the word of truth. Thus Iudas covetous by nature, being reproued by Christ, proceedeth further to betray his Master. If he cannot finger the box of ointment to make money of that, he will sell his Master, and make money of him. Thus hee proceedeth in mischiefe.

VponUpon this God taketh away the joy that he had before: For before this he ioyed in his knowledge, mmMat. 13. 20.Matt 13:20receiued the word with ioy. Knowing and beleeuing that happinesse in heauen is the reward of holines on earth. This God taketh away from him, he being vnworthie of it in respect of his vnholy and wicked life: For his conscience telleth him, that hee hath neither part nor portion in it.

Thirdly, Then doth he willingly cast away the faith which he had, viz. a Temporary one, as appeareth Mat. 13. 21. which includeth an historicall knowledge, with a confused application. This hee doth willingly cast away, neither doth he hold and professe any fundamentall point of the Gospell, because the Scripture hath reuealed it: For when he cannot find the truth of it himselfe, viz. That the precious promises doe bring such ioy and comfort as he heareth deliuered, presently he calleth into question whether there be such or not, yea, and concludeth with the prophane nn…eo the tenth. See Balc.Pope, that the Gospell is but Fabula Christs, the tale of Christ. And thereupon counteth the bloud of the new Testament an vnholy thing, meerely deriding and mocking those, who ascribe so much vntounto it: and for himselfe is an vtter enemy to the same.

p. 71Hereupon doth God iustly confound his knowledge, darkning his cogitation, blinding his mind, and his vnderstanding, that seeing he would not vse that knowledge that he had, he shall loose much of it, or at least be confounded in it: And indeed how can it bee but that euen his knowledge should much decay, since neyther God blesseth it, nor he vseth meanes to keepe it?

Fourthly, He doth now voluntarily fall away euen from that ciuill honesty which the light of nature doth teach men: willingly wallowing in all manner of wickednesse and pollution with greedinesse: not without spite and malice, seeking hereby (if it were possible) to be reuenged of God, who hath reiected him, still by his vitious and abhominable life, prouoking him to anger, thus despiting the spirit of grace.

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

Fiftly, Then growes he to impenitency, to fretting, to murmuring and reluctation against God, maliciously opposing himselfe against his Maiesty: yea, hating him whom he can conceiue none otherwise then a righteous judge to condemne him. Hence it commeth, saith^o Calv. cōment. in Heb. 10. 27.Heb 10:27 ^o Calvin, that so boldly, yea, so ppContumaciter fr…mant.malapertly they frett against God: They try indeed all meanes to remoue the sense of Gods anger, but in vaine. For qqNam simulas breves illis inducias Deus concessit, mox ad tribunal suum retractos, tormentis, qua maxime fugiunt, eos exagitat, Calv. ibid.so soone as they hauehave a little truce, a little ease, presently he troubleth them againe with torments, haling their guiltie consciences before the tribunall seate of his angry iustice. Now at the last doth this man perceiue how fearefull a thing it is to fall into the hands of the liuing God: yet hauing reiected the meanes of grace, cast off Christ, and contemned the sacrifice of his bloud, he hath no power to returne, p. 72but onelyonly breaketh forth into blasphemous, and reuiling speeches against the Almightie.

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

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

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

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

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

2. Now groweth he to be peruerse and froward, yea, p. 73falls into a dislike of all those that were good: persecuteth Dauid causelesse, even Dauid the man whom hee perceiued God had chosen to be the heire of the kingdome: yea, the more that Ionathan doth excuse Dauid, and plead for his innocencie, the more is he enraged.

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

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

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

4. Manifest proofe is there of his pollution, though not in the uuHe contented himselfe with one onelyonly wife.flesh (in which he was not much blame worthy) yet in other…tters, he is an vsuall swearer and curser, nourisheth **Some do gather that Michols Image, mentioned 1. Sam. 19. was an Idol, which shee worshipped: for else whence should shee hauehave it so readily?1 Sam 19Idolatry in his house, an horrible p. 74and filthy murtherer, causing 85. Priests to be slaine, yea, he destroyed the citty, and all in it, man, woman, child, suckling, oxe, and asse, sheepe, and all, spared none: What could he hauehave done more to Iericho? What to Amalek? What to the cursed Philistims? Yea, further hee would hauehave killed ^x Ionathan for excusing Dauid, and^• 1 Sam. …0. 33 missing of that all to reviled him: were not these arguments of his malice against God himselfe, to persecute Dauid the Lords annointed, to slay the Lords Priests? as who should say, if he could not preuent Dauid, yet he would put him to his shifts, and perhaps make him come short of his hopes, and as for these Priests they should smart for it.

The punishment of this hath euident confirmation, For how bitterly & sorely did the Lord presse his conscience, especially, when **1 Sam. 28. 5.1 Sam 28:5he saw the host of the Philistims, and at such time as the Lord denyed to answere him eyther by Urim, or by Prophets: as also when Satan in the person of Samuell did reckon vp his faults, and prophecie his destruction. But especially when he was ready to die, cap. 31.

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

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

Quaest. Yea, but how may it appeare that Saul did renounce Christ, and his Mediation: which was set p. 75downe as the proper Object of this sinne?

Resp: Indeed this is a materiall poynt, for except we find him fayling in this, we shall doe him wrong. We must therefore obserue that the knowledge of the Messiah was then contained in types and shadowes: and he then that did renounce and oppugne the certaine and vndoubted type of Christ, did also oppose Christ himselfe. Euen as he that receiueth the Sacrament vnworthily, is guiltie of the body and bloud of the Lord Iesus.^• When Dauid was exalted to the kingdome, no doubt but the Lord did intend to represent to the Church a liuely Image of Christ, that was to come: And not onelyonly for them to expect the promised seed in that linage, but also to repose all their hope of externall deliuerances in the kingdome of Dauid. For which cause the Psalmist, Psal. 2. Exhorting the Church to the feare of God, and submission to the Lords ordinances, addeth, Kisse the Sonne, &c. As if he had said thus: As you looke for saluation spirituall in Christ, so expect temporall from this familie, which God hath adopted to the kingdome. For the Psalme is literally to be applyed to Dauid, and mistically to Christ. Moreouer, God did make the promise of an euerlasting kingdome to Dauid, that so the faithful might with greater confidence rest vpō Gods promise. Answerable was the practise of the Church. For it is obseruable that through the whole booke of Psalmes, the Church did pray for and expect deliuerance from God in the name of Christ, who was represented to them, in the person of the King, descended from the house of Dauid. Hence it is also that in the Captiuitie, the kingdome being in appearance ouerthrowne, and all things subuerted, Ieremy lamenting the estate of the Church, particularly complaineth, that the kingdome which was the hope of the faithfull was ouerthrowne, Lam. 4 20. The breath of our nostrills, the Anointed of the Lord, was taken in their pits: of whom we said, vnderunder his shadow wee shall liue among the Heathen: i. e. The King of the posteritie of Dauid was taken away, vnderunder whose protection and defence, they did hope for safetie. Not in respect of the externall signe, (though many did looke no further) but in the same as a type of the euerlasting kingdome of the Messiah. Last of all, note this, that when the ten Tribes, did rouolt from the house of Dauid, and chose Ieroboam King, they are dealt withall, (Hos. 1.) as with an adulterous woman: The matter is this: God had set vp his King, vponupon the holy hill of Zion, that is, establisht the kingdome in the house of Dauid. And had by this meanes, tyed the house of Israell to that family, from the which they might not depart, without manifest reiecting the Ordinance of God. By all which it is manifest that Daud was a type of Christ, and his kingdome a type of Christes kingdome, and the Rejectors and persecutors of him, the persecutors of Christ.Ps 2Lam 4:20Hos 1 Now it is euident, that ^a Dauid was a type of Christ, and his kingdome a type of the kingdome of Christ. And the outward saluatio which the people did receiue from p. 76Dauid was a type of the spirituall saluation performed by the Messiah. Yea, all the hope of deliuerance, was to be expected, according to the Lords ordinance, from that family. Yea (which is more) the faithfull also did know so much, Lam. 4. 20. Moreouer, it is worth the noting, that after the anoynting of Dauid, Saul of himselfe did obtaine no notable victory: but eyther Dauid was the principall, as in the battell with Goliah: or the sole Agent, as when he was Sauls Captaine: Yea, once in the time of his troubles he saued Keilah, and chased the Philistims. For else Saul fought no battell till the last, which he lost: Indeed it is mentioned thatbb1. Sam. 23. 281 Sam 23:28 Saul went against the Philistims, at what time he was vponupon the poynt to take Dauid, but there is no mention made of Sauls preuailing against them. Further it may seeme that by a common fame and speech of the people, Dauid was accounted the King, from whom the Philistims had heard it, and thereupon reported to Achish, cc1. Sam. 21. 11.1 Sam 21:11is not this Dauid the King of the Land? And certainely it is not vnlikely but that the best men did depend vponupon him as their King, and therefore when Keilah is in danger, they come to him, not to Saul. Neither was this vnknowne to Saul, who, by hisdd1. Sam. 24. 211 Sam 24:21 owne confession knew that Dauid should be King, and that the kingdome of Israell should be established in his hand, yea, he prophecieth of his preuailing, and prosperous affaires, and therefore exacteth an oath of Dauid, that he would not destroy his seed after him, nor abolish his name out of his fathers house.

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

The blessed Apostle S^t. Iames speaking of them, whoTransition. to the naked and destitute of dayly foode, doe sayeeIam. 2. 16.Jas 2:16 Depart in peace, and worme your selues, and fill your bellies, and p. 77yet giuegive them not those things that are needefull to the body, censureth the coldnesse of their charity, thus, foreign, What heleth it, what doth it profit? And not vndeseruedly; for what end is there of Gods counsell, if there be no ability of performance? This censure of the Apostle might perhaps bee applied to this mine admonition, to take heede of Apostasie; as if I did exhort men to warme themselues, and fill their bellies; and yet giuegive them not those things that are needefull to the body, id est, to practise those things which may preserue men from this Recidiuation, and yet prescribe no meanes, set downe no preseruatiues. Wherfore to satisfie the hungry and thirsty soule, in some measure, euen in this point; I now come to the preseruatiues, which, being practised, are effectuall, to preuent this consumption, this disease incurable, For, how soeuer this sinne be of that deadly nature, that like to some violent poyson, it being once receiued, there is no remedy, no helpe against death: Yet there is a Mithridatum, an Antidote, a Preseruatiue; which, if it carefully be obserued and practised, will preserue (as that the body, so this the soule) from being infected with this deadly venome. The ingredients, that serue for this Mithridatum, are many, and to be gathered out of diuerse gardens: But I will content my selfe, only, with the Garden of the sacred Scripture, which is sufficient and contayneth in it many seuerall graue exhortations, like salutiferous hearbs, purposely intended by the holy Ghost, for this confection.

First, Remember Lots wife, ffLuk. 17. 32.Luke 17:32the words of our Sauiour to his Apostles, exhorting to perseuerance, the only vertue contrary this our vice, vsing thereto the example of a woman, who hauing, as it were, put her hand to the Plough looked back, and so became vnfit for the kingdome of God, hauing escaped from the filthinesse of Sodom, and now trauelling towards Zoar, a place of safety, looked back, and became a pillar of Salt; and her p. 78example hung vponupon records, for a perpetuall warning to all shrinkers throughout all generations (Lots wife) is memorable. First, in her sinne, shee looked back, no doubt (saith ggEx verbis Christi colligiinus prauo aliqu… desiderio fuisse …tillatam. Calu. Comment. in Gen. 19. 26.Gen 19:26Caluin) being tickled with some euill desire and affection, she did not leaue Sodome willingly. Secondly, In her strange and wonderfull transformation, presently, suddenly was she turned into a pillar of Salt. In respect of both these, remember Lots wife. A great sinne, Recidiuation, Apostasie; A great punishment, present vengeance. Remember the sinne to shun it, Remember the punishment to feare it: Our Sauiour setteth forth the punishment of such as looke back, viz. hhLuk. 9. 62.Luke 9:62They are vnfit for the kingdome of God. S^t. Paul something more roundly,iiHeb. 10. 31.Heb 10:31 It is a fearefull thing to fall into the hands of the liuing God. For that ground, which hauing drunke in the rayne that falleth vponupon it, beareth nothing but Bryars and Thornes, is reiected, and is nigh vntounto cursing, whose end is to be burned. Heb. 6. 8.

Secondly, Grieue not the holy spirit of God, &c. **Eph. 4. 30.Eph 4:30as did the kkPsay 63. 10. Psal. 95. 10.Ps 95:10Israelites in the Wildernesse, fourtie yeeres, least the Lord sweare against you also in his wrath, that you shall not enter into his rest. First, The spirit of God is the seale of our Redemption, therefore grieue him not, neyther by neglecting assurance when thou mayst hauehave it: (To day if ye will heare, harden not your hearts, to day, while it is called to day, heare his voice) nor in wilfull doubting of that assurance recorded in the word. This spirit, which is the seale of our Redemption, is the spirit of God, therefore grieue him not; Of God our Creator, whose glory we are to set forth; Of God our Redeemer, who hath enlarged our feete out of the snares of Satan; Of God the Iudge and auenger of all those who shall vexe his spirit. Thirdly, The spirit of God, is an holy spirit; Holy in his essence; Holy in his operation, therefore grieue him not, neyther by neglecting the duties of holinesse, in hearing the word: For what knowest thou O man, whether euer thou shalt heare it more? And perhaps p. 79thou mightst at that time hauehave hard that, that might hauehave done thee good for euer. Not by resisting, or at lest, not listening to the good motions w^ch the spirit doth put into thine heart, much lesse by wilfull falling into any sin! O take great heede of this, for what knowest thou (wretched man) whether euer thou shalt come out of the same againe? Thou hast not Repentance in thine owne hand; yea, what knowest thou whether this bee not the first steppe that thou steppest on to finall Apostalie.

Thirdly, Holding faith and a good Conscience, In which1 Tim. 1. 19.1 Tim 1:19 words the Apostle doth exhort Timothy to stand manfully against all lets and impediments, and being called to the ministery, to fight a good fight, id est, to bee vigilant and diligent in his office; vigilant, to watch against all enemies; diligent, to expell them: And not without cause doth he thus stirre vp Timothy, for the office of the ministery is a kinde of warfare, in which Sathan, Hereticks, Schismaticks, lewde-liuers, and false brethren doe in hostile manner oppose the Church of God; Against all which, the Ministers, who are the AncientAntesignani & duces, Calu. bearers and Captaines, must oppose themselues. Now that he may the better make resistance, and performe the office of his Ministery with ioy, the Apostle sheweth with what armour it is fit that he should bee furnished, viz. Faith, and a good Conscience. Faith, that is to say, wholsome doctrine, which, cap. 3. 9. he calleth the mistery of Faith, the mistery of godlinesse, that is, the doctrine of the Gospell, which must bee kept in a pure Conscience. And certainely those two are wonderfull requisite in a Minister; Faith, and a good Conscience, nor are they of lesse consequence for eueryevery Christian. I can compare them to nothing so well, as to a precious pearle, and a rich carquenet, both must bee regarded. Faith, the doctrine of the Gospell, the forme of wholsome words; a rich pearle, an incomparable treasure, better than thousands of gold and siluer, wherfore how p. 80much ought we to feare lest it should bee taken from vsus? For what is this wholsome doctrine, but like the starre that led the wisemen to Christ, which when they lost, into what by paths were they driuen, and how much trouble ere they found it againe? So here keepe the patterne of wholsome words, and it will guide you in the right way, suffering you to decline neyther to the right hand nor to the left, neyther to suspition nor to prophanenesse, neyther to Schismes and Heresies, nor to Atheisme and Epicurisme. This is the precious pearle. The rich Carquenet is a good Conscience, a pure Conscience; in this must we keepe Faith, else it will bee lost. For whence commeth it that so many continually doe reiect the truth, and fall into wicked sects and damnable heresies, but because they were not carefull to keepe the sound doctrine in a pure Conscience? and therefore God iustly punished their hypocriticall dealing with this iudgement, sending them strong delusions, that they should beleeue lies, who delighted not in the Truth▪ Two fearefull examples doth Paul here alleadge, of two men who casting away the Carquenet, lost also the Pearle; putting away a good Conscience, as concerning Faith, made shipwrack, id est, were quite depriued of it: For (saith Beza) they who keep not a good Conscience doe also by little and little, loose the gift of vnderstanding. Wherefore loe here another excellent meanes to preuent Apostasie, Hold Faith, depart not from it, for whatsoeuer is not of Faith is sinne; keepe a good Conscience vnspotted vndefiled, transgresse not against that, keepe the forme of godlinesse and deny not the power thereof: As we professe to know God, so in workes deny him not; for what is the end of the Commandement, but louelove out of a pure heart, and of a good Conscience, and of Faith vnfayned?

But amongst all the parts of holy Scripture, there is not any one booke, so well furnished with variety of exhortation, tending to stirre men vp to perseuerance, p. 81and to take off reuolting, as the Epistle to the Hebrews, wherein the Author doth hoc agere, in a manner ayme at nothing else, wherefore whatsoeuer prescripts of Phisick I hauehave else to giuegive, shall thence be deducted.… Heb. 12. 16.Heb 12:16

Fourthly, Let there be no fornicatour, nor Prophane person, &c. The words of Paul, prescribing a caueat to take heede of this our sinne, id est, mmNe que in secū dam legis tabulam, ne que in primam offendens. Iun. Paral. 3. in Heb. 12.Heb 12neyther in the second table nor in the first, giuegive way to any grosse sinne, and namely not to these, whereby the Spirit might bee grieued, and by which, that Communion of Saints, that ought to be in the Church, might be violated. Three reasons, I suppose, may be giuen, why Paul instanceth rather in Fornication, for the second Table, than any other sinne. First, Our bodies are the Temples of the holy Ghost, and fornication is a sinne against a mans owne body, by this then, should the habitation of the holy Ghost be defiled, his Temple prophaned, yea, and himselfe driuen forth by our vncleanenesse, and pollution. Secondly, Fornication is a sinne of a pleasing nature, to voluptuous persons, and they who place happinesse in pleasure, doe most easily yeelde to this sin, and hauing once yeelded, it is so clammy, that, like pitch or birdlime, it sticketh and cleaueth to them; and so cleaueth, that it rather brings them to renounce the Gospell, and the doctrine of it, then to giuegive ouer this filthinesse and vncleanenesse. Thirdly, Fornication found in any member of the Church, is such a sinne, as may not be tolerated in the congregation without manifest danger of infection, so that in necessity the Congregation must proceede to excommunication nn1 Cor. 5. in tot….1 Cor 5as Paul prescribeth, by which the party delinquent, is deliuered vp to Sathan, who is ready presently to possesse him with ooforeign. Heb. 12, 15.Heb 12:15a roote of bitternesse, against God, his truth, and the professors of it, for these causes I take it, doth hee instance in Fornication, and the like might bee said for prophanenesse: The summe is this; Harbour no sinne wilfully, and by name not this, for it p. 82is a poyson to the Soule, and infection to a Christian profession.

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

Siztly, Prouoke one another to louelove and good workes, qqHeb. 10. 24. & Heb. 3. 13.Heb 10:24Heb 3:13exhorting one another, id est, in season, out of season, publiquely in the Church, priuately from house to house, in all places, at all times be ready to stirre vp one another to constancy and perseuerance, aedifying one another in that most holy Faith. And rrNe quis in incredulitatē aut deiectionem incidat, hoc remediū ostendit, vt scilicet fideles exhortentur se mutuo. Marlorat.certainly not without cause doth S^t. Paul praescribe this as a meanes to preuent Apostasie, for good it must needes bee, both for thee that exhortest, and for him that is exhorted. For him, whilst thou stirrest him vp to walke in the path of godlinesse, for thee whilest thou art carefull to mend thine owne wayes, for him, since thou pullest the more out of his eye; for thee, since thou must also pull out the beame out of thine owne eye: And since this exhortation must bee mutuall, therefore also men must ssHeb. 13. 22.Heb 13:22suffer the word of exhortation patiently, not kicking against the prick, nor spurning with the heele against him that seeketh to reforme them.

Seuenthly, Forsake not the ttforeign.assembling of our selues together, or as the Geneuah readeth, the fellowship that wee hauehave among our selues. A third preseruatiue set downe p. 83by Paul in the **Heb. 10. 25.Heb 10:25same place concerning this our sin, exhorting to obserue the holy assemblies, and neyther of our owne accord forsake them, nor suffer our selues prophanely to be led away from them: The which he exemplifieth, as the manner of some is, to deterre **Ad deterrendum pios ne forte quod in alijs damnū est, id sibi patiantur. accidere. Iun, Paralland scare the godly, lest they should suffer that to happen to themselues, which is a dammage and detriment to others. Many in the Church doe (and indeed iustlie) condemne those, who for their offences, are to be separated from the Congregation; whereas in the meane space, they themselues doe more loosely, and at their lust and pleasure, neglect, forsake, yea, and contemne the Church assemblies: They which are frequent in the Communion of Saints, hauehave a good meanes to keep them from Apostasie; but if they forsake the same, then are they subiect to errors, Schisines and damnable Heresies. It is obserued, that Euah was seduced by the Serpent, when she was out of the company of her husband; and certainely it is manifest, that hence arose the whole generation of Vipers, the brood of Haereticks, which hauehave beene in all ages, viz. when men, puffed vp with pride of their owne gifts, hauehave scorned and contemned the fellowshippe of the Church, and so hauehave runne into singularitie, and thence to Haeresie, and damnable Apostasies. One preseruatiue more, and so I conclude.

Eightly, Take heed least there be in any of you an euill heart, and vnfaithfull, kkHeb. 3. 1….Heb 3:1or an euill heart of infidelitie, wherin to the end that men might take heede of Apostatizing from God, he exhorteth them to see to their heart. Many doe make a faire and glorious profession of the Truth, whereas in the meane space in heart they affect it not, nay, dislike it; Therefore, sayth he, Take heede, and be very circumspect, least any of you carry an heart incredulous, and rebellious against the doctrine of the Gospell, for it must needs be that such a one shall in the end returne to his former vices, and taking port with p. 84Sathan, fall from the liuing God. A good Caueat for hypocrites, who desire not sinceritie, but onelyonly make a faire outward shew, to please the world, They louelove the prayse of men more then the prayse of God; Certainly these men are all of them subiect to this sinne, and may as well come to it as Iudas, Iulian, or any of the rest, yyIulian to saue himselfe from the anger of Constantius, shaued himself prosessing a monastick life. Socrat. Hist. li. 3. cap. 1.who indeed to satisfie their own turne, to get applause of the world, to shunne perils and dangers are content with, yea, forward in the profession of Christianitie, when (God knowes) their hearts are not vpright with God, and therefore what maruaile if they goe out from vsus and become Apostata's, since they neuer were of vsus, id est, of the number of those who hauing sacrificed their hearts to the Lord, dedicate both body and soule to the profession of godlinesse. Moses to the people giueth this same charge, zzDeut. 4. 9.Deut 4:9Take heed to thy selfe and keepe thy soule diligently, marke that, keepe it, and keepe it diligently. The which Salomon secondeth, ^a keepe thine heart ^• Prou. 4. 23.Prov 4:23with all diligence. Tremellius readeth, supra omnem observantiam, aboue all manner of keeping, i. e. more diligently then thou wouldest keepe any treasure. And why? Salomons reason is good. For out of it, are the issues of life. All the actions, good or euill proceed from bbMat. 12. 35. & 15. 19.Matt 12:35Matt 15:19the heart. It was prouided by the Law of the twelue ^c Tables, that all springs and fountaines should be kept^• Frontin. lib. 2. free from filthinesse and pollution, least these being corrupted, should fill the land with insection, so is it here. Pauls reason is more effectuall, viz. in departing from the liuing God, id est, least you depart from the liuing God, intimating, that as by faith wee doe come neere to God, and cleaue vntounto him, so by our infidelitie we fall from him. So then to conclude, The heart is all in all, therefore heare we so often, My sonne giuegive me thy heart. Wherefore if any be desirous (as all ought) to shunne this sinne of Apostasie, let him here beginne, it is not the least good helpe, Keepe a good heart; Take heed there be not in any of you an euill heart of infidelitie and vnbeliefe, p. 85for if there bee, it cannot bee, but you will in the end depart from the liuing God. I hauehave now done, And I suppose, that that censure which ddLib. de Arte. Poet.Horace passeth vponupon the tedious Poet, will also passe vponupon mee, Tenet occidit que legendo. But if the Lacedaemontans thought themselues well excused when they sayd, The eeThebani suis injurijs secerunt. vt breviloq…entia vti desiêrmius.Thebans hauehave beene so tedious in their iniuries, that wee cannot vse our wonted breuitie of speech: I hope the multiplicitie of matter whereof I hauehave had to speake, will also in part hold me excused? The comfort therefore that Diogenes Synopensis, hauing almost tyred his Auditors in reading a long Oration, (spying at last the blancke paper) gaue them, doe I present to you. ffBono animo estote, terram videmus.The hauen is in kenning, the land within sight. For I am now come to that which I hauehave still poynted after, viz. the end. Now therefore giuegive me leaue, like the newly arriued Marchant, to sit downe and count with my selfe what is the summe of all which in this ship I hauehave ventred. Now I find that the summa totalis commeth to this.

First, You heard the explanation of the Text, by obseruing the terme vsed, and the number insinuated. Then did I propound the two maine parts of my Discourse, wherein, first, I sought out the sinne what it was, secondly, Searched it, to see why incurable? In the disquisition, hauing found it to bee the sinne against the holy Ghost, wee passed by those sixe kindes reckned by the Schoolemen, and prooved by Argument, both in generall against them all, and in particular against each, that no one of them is that sinne which we sought for. The which at the length was defined to be a generall Apostasie of a man fallen from the knowne Truth, euen to a malicious persecution, and blaspheming of the same; the which words I reduced to three heads, first, The whence, viz. from the knowne truth, The truth of the Gospell, not of the Law. Secondly, The whether, to a malicious persecuting and blaspheming. Thirdly, The motion, a voluntary and vniuersall Apostasie. In searching the deadlinesse of the p. 86wound, I found it to be therefore called a sinne vntounto death, because it is irremissible. The which was confirmed by Scripture, and reason. Reason drawne, first, From the Obiect, it being a sinne against the Gospell, and against the spirit. Secondly, From the nature of it, In that it doth wittingly, willingly, maliciously, totally oppugne and resist the meanes of pardon. Thirdly, From the punishment of it, it being depriued of the Churches prayers, and rewarded with Imprecation by men, Hardnesse of heart by God, and Impaenitency by it selfe. The Vse of all was, First, For examination and tryall, where were discouered certaine grounds of suspition, causing a man iustly to be suspected for an Apostata. Secondly, For admonition and exhortation, to take heede of it, where also were described the degrees by which man relapseth into this sinne, and also now lastly some Preseruatiues were prescribed to keepe men from Apostasie and Recidiuation. In all which discourse, might I bee so happie, as to hauehave neither troubled your patience with things impertinent, nor to hauehave praetermitted ought that was necessary; Salomon in all his royaltie could not finde more contentment then I in mine endeuours. But if I hauehave beene too prolixe, impute it to the matter, if too concise, impute it to the time: Howsoeuer, let God be glorified, that man may bee comforted. Now vntounto him that is able to keepe vsus that we fall not, and to present vsus blamelesse before the presence of his glory with ioy: that is, to God onelyonly wise our Sauiour, bee glory, and maiestie, and dominion, and power, both now, and for ever.

Amen.

τω θεω μονω δοξα.

End of the text · Thomas Bedford, The Sin Unto Death (1621)