A Discourse of the Sin Against the Holy Ghost, Title page – Imprimatur
A DISCOVRSE of the SINNE againſt the Holy Ghoſt.
Grounded upon Matt. Chap. 12. verſ. 22.-23.
Tending to the comfort of ſuch Perſons as, being afflicted in conſcience for their ſins, are, by the deluſions of Satan, brought to the brinke of Deſpaire, through feare that they have fallen into that unpardonable Sinne.
Written ſome ſpace of time ſince, by that godly and judicious Divine M. William Bradſhaw, ſometime Fellow of Sydny Colledge in Cambridge; and publiſh'd by his ſonne Iohn Bradſhaw.
1 Theſ. 5.21. Prove all things, hold faſt that which is good.
LONDON, Printed by R. H. for Iohn Rothwell, and are to be ſold at the ſigne of the Sunne in Paul: Church yard. 1649.
The Preface to the READER.
AS the Portall is to the houſe in Architecture, ſo ſhould the Preface to a Treatiſe be an…erable and ſutable. The Diſ…urſe, here ſet forth, is neither …rge, nor yet quaint, or floſcula …, no more is this Introduction. …nd indeed when ſhould plain…ſſe of ſpeech, and expreſsion be …ed, but then when darke things …e to be made plaine? The end … Rhetoricke is to cloath; of Lo…icke, to make bare or naked; duplicate page duplicate page therefore in matters of difficult… we are to make uſe of the latte… and lay by the former. Thebe… Rhetoricke in diſcourſes polem… call is to uſe expreſsion moſt liv… ly and naturally ſetting forth o… notion, with a cleare kind of br… vity. Not ſo long as to tyre, … ſo ſhort as to unſettle the Reade… neither to ſtarve his expectati… with brevity, nor to ſurfet it wi… a confuſed prolixity.
Hor. l. 1. Ser. Sat. 1. eſt modus in rebus, &c. Senec. Oedip. Act. 4. ſata ſi liceat mihi ſingere arbitrio meo, temperem zep …yro levi vela &c.The ancient Schoolemen avoiding of Elegancy in diſpu… have obſerved the rule afo… ſaid thorowly, and a little t… much, for they have runne a… ſo farre from unſeaſonable … gancy, that in many words th… have fallen into flat Barbariſ… And I beleeve (reſerving all … praiſe and reſpect to their cle… and ſtrong abilities joyned wi… indefatigable ſtudy) that if t… Latin and Greeke tongues … been better knowne to ſome of them, they might there have found variety of fit words by which to expreſſe their notions, without adding to the Latin a Dialect of their owne. It is pitty, I confeſſe, any notion, eſpecially in divine things ſhould be loſt for want of an expreſsion, and yet withall it's pitty to ſhape words of our owne, when languages may affoord them. For it is an undoubted rule in humanity, that ſeeing things*Nam cu… …mn… ex e & verbis conſte… …ratio ne que …erba ſe…em habere ooſſint, ſi …em ſubraxeris, atque res lumen, ſi verba Ci… le oraor. lib. 3. are made known by words, the words them ſelves ought to be well knowne; which they cannot be, if they be out of uſe, and they muſt needs be out of uſe, if they be new coyned.
I deſire alſo to be ſhort and ſuccinct as this Treatiſe is, and I could wiſh it were more in uſe then it is in things publiſhed: when the world had nothing but a few manuſcripts, Bookes wer… ſcarce; & thē the more large wr… tings were, the more they were acceptable. But ſince, by that happ… Art of Printing, Bookes have multiplyed, ſwarming continua… ly out of the Preſſe, tanqua… ex equo Trojano, conciſeneſſ… is more approveable, which me… might better effect, if they woul… with judgement cull out th… choyceſt of their readings an… other their labours, and ſo tender them to the world.
In this ſubject of the ſinn… againſt the Holy Ghoſt, there ar… foure maine difficulties, i… which ſatisfaction is deſired.
1 What kinde of ſinne this is, and how it differs from other ſinnes. Now becauſe the difference is grounded much upon the unpardonableneſſe of it;
2 The ſecond difficulty is, how this ſin is unpardonable, and in what ſenſe. And becauſe the unpardonableneſſe ſeemes grounded on, 1 Iohn 5.16. Heb. 6.4, 5, 6. & Heb. 10.26-29.
3 The third is whether this ſinne in Matth. 12. Mark. 3. and Luke 12. be of the ſame nature with thoſe in 1 Iohn 5. Hebr. 6. and Hebrewes 10. Moreover, becauſe thoſe places ſpeake not directly, or expreſly of any ſinne againſt the Holy Ghoſt.
4 The fourth inquiry ſhall be, why, and in what ſenſe it is called the Sinne againſt the Holy Ghoſt. Of theſe foure, as briefly and clearely as God ſhall enable me, and that without any coincidence with, or contradiction of what is contained in the enſuing Treatiſe.
What kinde of ſinne this is, and how it differs from other great ſinnes,Pet. Lomb. lib. 2. diſtinct. 43. Aquinas 2. 2. qu. 14. artic. 2. Antonin. ſum part. 2 …it. 8. cap. 8. and others. that ſeeme like to i… or the ſame with it. The Schoolmen have made ſixe ſpecies or kindes of it: firſt, deſperation; ſecondly, preſumption; thirdly impenitency; fourthly, obſtinacy fiftly, Veritatis agnitae impugnatio, fighting againſt truth that wee acknowledge ſixtly, envie at our brother graces and ſanctification. Which as it appeares are all or moſt grounded upon ſeverall places in Saint Auguſtine. If therefore they meane that theſe are, or may be conſequences and properties of that ſinne, we yeeld to them, but not that they are kindes of that ſinne.
1 For deſperation, a man may deſpaire, and yet not commit this ſinne, although he that commits this ſinne muſt needes deſpaire, if before death his conſcience be awaked.
Many have deſpaired for a time, and after beleeved, and ſo obtained pardon. Yea, a man may poſsibly deſpaire finally, and yet not ſinne this ſinne: becauſe deſpaire doth not neceſſarily imply any ſcorne, hatred, or malice, againſt the mercy and favour of God, which is the maine in the ſinne againſt the Holy Ghoſt, Therefore deſpaire in this life, is ſo farre from being a kinde of this ſinne, as indeed it is but a ſeparable adjunct of it.
2 For preſumption;Antonin. ſum. part. 2 Tit. 8. cap. 8. ut ſupra. they thus deſcribe it: it is that whereby a man, that he may commit ſinne, refuſes the thoughts of Gods Iuſtice in puniſhing ſinne, and ſtrives to ſmother, and ſtifle any ſuch thoughts. This indeed is an evill very dangerous to the ſoule, but yet not that great Sin againſt the Holy Ghoſt, which thus I prove: It may be forgiven; therefore it is not that ſinne: it may be repented of, therefore it may be forgiven; it ſhall be repented of, therefore it may be repented of: Deut. 17.13. And all the people ſhall hear and feare, and doe no more preſumptuouſly, that is, ſhall repent of their former preſumptions. The Hebrew word is foreign Iezidun, which properly ſignifies, to waxe hot, and boyle over, and by a Metaphor, to ſwell againſt another; and here, to ſtop the c…res proudly and ſtubbornely againſt the ſentence of the Prieſt whoſe ſentence was Gods: Even this may be repented of, as thoſe words ſhew, they ſhall heare and feare, and by the words foreign lo gnod, not againe; Preſumption may be the way to it, but is not the ſame with it.
3 Concerning impenitency, either it muſt be for ſmall impenitency, or that which is finall alſo; if formall impenitency, as it is ſuch, then all impenitency is irremiſsible, for a quatenus ad omne valet conſequentia; and then who could be ſaved? if finall impenitency, it is granted indeed, that is a property of him that ſinnes that great ſinne, but yet it is proprium imperfectum, becauſe it doth agree, omni & temper peccanti in Spiritum Sanctum, but not ſoli.
4 Concerning Obſtinacy, it is all one with hardneſſe of heart, and is a cauſe of impenitency, and is a property; as is aforeſaid: of that great evill, but not that ſinne, and ſo I conceive,*Epiſt. 50. circ. finem —hoc eſt autem daritia cordis uſque ad finem hujus vitae; quâ homo recuſat in unitate corporis Chriſti, quod vivi ficat Sp. Sanctus, remiſſionem accippere peccatorum. Auguſtine is to bee underſtood.
5 The reſiſting of a truth knowne and acknowledged by the perſon reſiſting, may eaſily lead him to this ſinne,Acts 26.11 …xceeding mad againſt them. but is not the ſame. For Peter in denying Chriſt, reſiſted a truth acknowledged, yet was not guilty with theſe Phariſees.
6 To envy at the Graces of another, to fret that the Goſpel is preached, that beleevers increaſe, that ſouls are converted, when mens ſpirits boyle up againſt Gods Ordinances, and the good ſucceſſe of them in the world, it is a neare degree to this fearefull ſinne, but not neceſſarily that ſith all this may be out of ignorance, as in Saint Paul before his converſion, or out of other aymes, and not out of any rancour or deſpight to the grace it ſelfe.
To the conſideration of theſe ſix vices how farre they d…ff…r from that ſin aforeſaid. I thinke it not amiſſe to adde ſomewhat that I meet within a*Raphael Eglino de peccato in Sp. S. Removetur primum ab hoc peccati genere quicquid legi contrarium propriè & per …e eſt, cuj…ſ modi eſt primo…. par…n…. origi…ale, &c. …heſi bus 21 22, 23, 24. German†Firſt, (ſaye… he) we muſt remove and ex…mp… from th… ſin whatſoever is properly and in …t ſelfe contrary to the l…w, as the originall ſi…ne of our firſt parents, and of our ſelves, alſo all actual ſins of omiſſion and commiſſiō againſt the firſt and ſecond T…ble, ſo that they be not joyned with this. And after ſhewes that there is a broad difference between the ſins committed againſt the Law directly, and againſt the Spirit of Grace, and the diſtinctiō is cle…rely la…d dow… in the …o of the Hebrewes 28.29 The ſaid Writer adde, moreover, that ſinne committed againſt Chriſt the Son of man, e…ther o… ignora…ce … in Paul, or out of ſudden fear, as … Peter can…o… be ſ…d to be this ſin. Writer:
The ſecond Difficulty.
FOr the not pardoning it muſt be underſtood in one of theſe three ſenſes.
1 That though happily it may be, yet it never was, nor ſhall be pardoned in event. Thoſe that ſo underſtand it, give this reaſon. Our Saviour (ſay they) ſayes not, it is impardonable, but ſhall not be pardoned: Thoſe that goe to hell for other ſinnes, their ſinnes were unpardoned, but not unpardonable. So that their meaning is, that there ſhall never be any inſtance, example, or experience of any in whom this foule act is pardoned. But to this I anſwer, that this very thing, that there n…ver ſhall be any inſtance or example, makes it unpoſs…ble, in ſome ſenſe, to be forgiven. For fruſtra eſt potentia quae nunquam producitur in actum. It is a vain poſsibility that is never brought to effect: and a vaine poſsibility is as good as no poſsibility, and therefore no better then an impoſsibility. Beſides, Saint Iohn, 1 ep. cap. 5. v. 16. ſayes it ſhall not be prayed for; which yet it might, if there were any poſsibility of forgiveneſſe; and Heb. 6.4. ſayes it is impoſsible to renew them againe to repentance, ſpeaking of the ſame ſinne, or one not ſo bad.
Senſe. 2 The ſecond Senſe that ſome give, is, that our Saviour means it may be pardon'd, but with a great deale of difficulty. But this may not paſſe for ſound. There are two amongſt the Romaniſts, men of great judgement (ſetting aſide their affections and voluntary engagements to their own cauſe.)Ianſenius in conc. Evang. c. 49 Ianſenius and Eſtius, who,Eſtius in. ſentent l 2. diſtinct, 43. §. 3. as in many other things, here jumpe together in this interpretation, The ground they build on, they thus levell: In that ſenſe (ſay they) that our Saviour ſayes that all other ſins, except this, ſhall be forgiven, in the ſame ſenſe he ſayes that this ſhall not be forgiven; but hee meanes not that all thoſe ſinnes are forgiven to every one, therefore he meanes not that this ſin is not forgiven to every one. Conſequently (ſay they) hee muſt needes ſpeake of facility of pardon in the former, and of difficulty in the latter. But (under correction) I thinke any indifferent man may ſee our Saviour ſpeakes of poſsibility and impoſsibility. For, ſayes Chriſt, all manner or kinde of ſinne and blaſphemy, elſe, ſhall be forgiven to men: not every particular ſinne to every particular man; for then who ſhall be damned? But all ſinnes in ſome men or other, and by conſequence, this kinde of ſinne in no man. As if I ſhould ſay all diſeaſes in men ſhall be cured, but the Peſtilence taking the vitals ſhall not be cured, it is manifeſt I ſpeake of poſsibilities and impoſsibilities; for elſe it were as much as to meane that ſome diſeaſes are eaſie to be healed, which are not eaſie, as deſperate Feavers, deſperate conſumptions and many others, which were a flat contradiction to the truth.
Senſe. 3 Therefore I take the third interpretation to be moſt ſound, that there is no poſsibility of forgiveneſſe: and that not in regard of Gods power abſolute who can doe wha ſoever he will, but in regard of his abſolute will, who will not have it done, and therefore it cannot be done. The impoſsibility whereof ſeems grounded on 1 Iohn 5. Hebr. 6.4. Hebr. 10.26. and ſo I proceed to the third Difficulty.
The third Difficulty.
WHether this Sin,1 Sam. 2.25. Matt. 12. Mark. 3. Luke 12 be the ſame with 1 Iohn 5. Hebr. 6. Hebr. 10. That it coincides with 1 Iohn 5.16. the current of Interpreters will tell you.aAug. lib. 1. de Ser. Domin. in monte. Peccatum fratris ad mortem puto, cum poſt agnitionem Dei per gratiam Domini noſtri Jeſu Chriſti, quiſquam oppugnat frat…rnitatem & adverſus ipſam gratiam qua reconciliatus eſt Deo, invidentiae facibus agitatu…. So Beda. Auſtin: I thinke a brother then ſinnes to death, when after acknowledgement of God by the grace of Chriſt, hee ſets himſelfe againſt the brethren, and burnes in envie againſt that very grace by which he was reconciled to God. See Gualter. Alſo Perkins his Dialogue on 1 Iohn.
But to come to Argument▪ In that Saint Iohn ſayes it ſhall not be prayed for, it ſhewes it muſt needes be ſome extraordinary haynous crime. The Sinne of Simon Magus was very great,Act. 8.23. which made Peter ſay, he was in the gall of bitterneſſe, &c. Yet the Apoſtle there wiſhes him to pray for forgiveneſſe: pray God, if perhaps the thoughts of thy heart may be forgiven.
The Sinne of them that ſtoned Stephen was great and fearefull, it was peccatum aggregatum, there was Envie, Pride, Murder, and perſecution, all conjoyned, yet Stephen prayes for them. Therefore this ſinne to death muſt exceed Pride, Malice, Envie, Perſecution, and then what can it be leſſe then the ſinne againſt the Holy Ghoſt.
Concerning Hebr. 6.4, 5, 6. who doubts but this ſinne is alſo there underſtood.
Yet with theſe two differences. Firſt, our Saviour, in the Evangeliſts, ſpeakes moſt eſpecially of ſinne in ſpeech that is blaſphemie againſt the Holy Ghoſt, not excluding other kindes of Sinne; for, as he ſayes all ſinne and blaſphemy ſhall be forgiven, that is, blaſphemy, or any other ſinne in thought or deed; ſo here againe, this blaſphemy ſhall not be forgiven, nor any other ſinne againſt the Holy Ghoſt, in thought or deed. It is ſottiſh to thinke that this great ſinne is onelyonly confined to ſpeeches, ſith a man may be as bad or worſe in deedes, as he can be in words. But here in the Hebrewes, the Apoſtle ſpeakes more generally, as well of other ſinnes againſt the Holy Ghoſt, as of blaſphemy.
Secondly,Muſc. comment, in Mat. 12. Iſtiſunt duplicis generu, &c. Muſculus ſhewes a ſecond difference: Thoſe (ſayes he) that ſinne againſt the Holy Ghoſt, are of two ſorts. Firſt, ſuch as doe oppoſe and blaſpeme that truth which they cannot but inwardly acknowledge, but have not at all given up their names to the profeſsion of that Trueth, ſo theſe Phariſees, here in the Evangeliſts.
Secondly, ſuch as doe the like, but have alſo given up their names to it, and made profeſsion of it, and of theſe this Epiſtle to the Hebrews chiefly makes mention.
But notwithſtanding this difference, yet it is ſtill the ſinne againſt the Holy Ghoſt that is here ſpoken of: which thus I prove.
The Sinne againſt the Holy Ghoſt, is a malicious deniall of, & rage againſt a fundamentall, Evangelicall truth inwardly acknowledged, therefore it is contained, in Hebr. 6. Heb, 6, 4, 5, 6.For the fourth verſe containes in it an inward acknowledgement of ſuch a truth aforeſaid, to which adde the fift verſe: and for the malicious denyall of it, and rage and envy againſt it, it is clearely contained in verſ… 6 they fall a way and crucifie &c. that is they ſo fall away as to crucifie Chriſt, and doe what they can to caſt all the diſgrace and ſcorne they can upon Ieſus Chriſt and the Chriſtian Religion: Not that every falling away is a crucifying, for then had Peter been thus farre guilty; but ſenſu diviſo, they ſo farre fall, as to commit this horrible indignity. Therefore I conclude, it is clearely ſpoken of in this ſixt Chapter.
And as clearely is it expreſt in the tenth Chapter. The 26 verſe containes in it this inward acknowledgement of ſuch a truth above mentioned: after yee have received (ſaith he) the knowledge of the Truth: The 29 verſe. containing a malicious rage againſt it. Who hath (ſayes the Apoſtle) troden under foot the Sonne of God, — and done deſpight to the Spirit of Grace, not onelyonly ſpoken; but done, not onelyonly to Ieſus Chriſt, but to the Spirit of Grace, that is, the Holy Ghoſt, which leades us forward to the fourth and laſt Difficulty; Why, ſeeing it is againſt the whole Trinity (as all ſinnes are) and eſpecially againſt Ieſus Chriſt the maine of the Goſpel, it's called a Sin againſt the Holy Ghoſt?
4. Difficulty.Why it is called the Sin againſt the Holy Ghoſt? which admits of two ſenſes. For firſt, either Holy Ghoſt ſtands in oppoſition to man and uncleane ſpirits, to man, as it is a Spirit, to uncleane ſpirits; as it is the Spirit of holineſſe, the Holy Ghoſt; and ſo it muſt ſignifie the Holy God. Or ſecondly, it is taken for the third Perſon in Trinity, in relative oppoſition to the firſt and ſecond Perſons, the Father and Son.
The ground of the firſt ſenſe and interpretation lies thus: Our Saviour ſayes that all blaſphemy againſt the Sonne of man ſhall be forgiven, but not againſt the Holy Ghoſt; as if he had ſaid, ſo farre forth as you ſin againſt me, appearing but as a man, I will forgive you; but ſo farre forth as you ſinne againſt me, appearing to be God as well as man, I will not forgive you. And whereas the word Holy is added to the word Ghoſt, or Spirit, that (ſay they) is in direct oppoſition to that unholy and uncleane ſpirit of Beelzebub, to whoſe power theſe blaſphemers did impute Chriſts great and gracious worke of caſting out devils.*Hieronymus ep. 149. ut cum videas in virtutib…, Beelzebub calumniera infactis — & poſt ea— aliud eſt ſe Chriſt…anum nega…e allud Chriſtum diabolum dicere. Iſidor. Peluſ. epiſt 39. G…rgon…o circ. fi…em. foreign. And certainely what greater blaſphemy can be framed by the wit and invention of the moſt maligne wretch in the world, then to ſay that that is done by Beelzebub, which a mans conſcience tels him is done by God? If nothing be ſo hateful… to God, and diſtant from God as ſinne, and if nothing be ſo polluted with ſinne as the Devill, an… if amongſt all the Devils, non… ſo much as Beelzebub, th… prince of Devils, what a monſtrous, prodigious, tranſcenden… blaſphemy was this, to impute, and that wilfully, the worke of the moſt Holy pure God, to ſo fo… and impure a ſpirit! a greater then which a mans thoughts cannot project. This ſenſe cannot well ſtand, at leaſt alone. For if God in oppoſition to man b… here underſtood by Holy Ghoſt, then all ſinnes againſt the firſt Table are committed againſt the Holy Ghoſt.
The ſecond Interpretation is, that it ſtands in oppoſition to the Father and the Sonne; and is taken properly for the third Perſon in Trinity. Of which the Schooles give this as the reaſon: becauſe this foule ſinne is properly againſt the goodneſſe of God. For (ſay they) power is properly attributed to God the Father, wiſedome to God the Sonne, goodneſſe to God the Holy Ghoſt. Conſequently, ſinnes of infirmity are againſt God the Father, ſinnes of Ignorance againſt God the Sonne, ſinnes of malice and wickedneſſe, againſt God the Holy Ghoſt. …pon which notion of theirs, they inferre a reaſon why the ſinne againſt the Ghoſt is onelyonly unpardonable, becauſe ſinnes … Infirmity and ignorance hav… ſome pretext, but the laſt ha… none. In which poſitions … theirs, there is more ſubtilt… then ſound verity. It's grant… that Chriſt is called the Wiſdome of God, but he is alſo call… the power of God in the ſa… place, 1 Corinth. 1.24. Y… the Holy Ghoſt is called the po… er of God, Luke 1.35. the po… er of the Almighty ſhall ov… ſhadow thee. Neither is it clea… how the Holy Ghoſt is prope… the goodneſſe of the Godhe… ſith the goodneſſe of God is m… nifeſt to the world-ward, alſo Chriſt the Sonne of God, tak… our Nature, and laying down life for us, out of whoſe fuln… we all receive, and grace … grace.
Secondly, were it ſo, that th… attributes were proper to … three Perſons, as is mentioned; and that in matter of expreſsion towards the world, for ſo they underſtand it, acknowledging all the perſons to bee in themſelves qually powerfull wiſe and good, I ſay, admit this to be true, yet how are ſinnes of Infirmity againſt the power of God, or ſins of Ignorance againſt the wiſedome of God? What can we make of this? If ſins of Infirmity be ſins againſt the power of God, then it muſt either reſpect the Infirmity as Infirmity, or the ſin as ſin if the Infirmity, as infirmity or weakeneſſe, it is no more againſt the power of God, then all naturall infirmities and weakneſſes are in any creature whatſoever; but if ſin as ſin, then it is more properly againſt the Holineſſe of God then his power.
Beſides, when we ſay ſuch a ſin is againſt ſuch an attribute we meane it doth eſpecially di… honour that attribute, and ta… it in vaine; as deſperation is ſin againſt the mercy of God, b… cauſe it diſhonours his mercy … limiting it; preſumption is a ſ… againſt the juſtice of God, b… cauſe it is abuſed by it. But ſi… of Infirmity doe not abuſe or l… ſen the power of God, but rathe… illuſtrate it. But if they ſay th… they meane a bare paſsive de… contrariety, ſuch as is betwe… blacke and white, light and dar… neſſe, or the like, then it is gra… ted: but in the meane time the… give us a very lame and unev… trichotomy of three ſorts of ſin… For they cannot deny but the ſi… againſt the Holy Ghoſt is mo… then a bare paſsive contraries to the holineſſe and goodneſſ… thereof, for it comprehends in … an active oppoſition, reſiſtance repugnancy, abuſe, diſhonour, deſpight againſt the Holy Ghoſt.
Therefore to conclude this fourth thing: It is called the ſin againſt the Holy Ghoſt, becauſe although it be equally a tranſgreſsion againſt the whole Trinity, who as they are equall, ſo in every ſin are equally offended; yet it ſeemes moſt to reflect upon the Holy Ghoſt, by which Chriſt, as man, did all his great workes, Matth. 12.28. If I by the Spirit of God caſt out Devils, &c. by which to this day things are wrought that tend to the reparation and ſanctification of man fallen, by which Chriſt is made ours, and we Chriſts, therefore it is called the Spirit of Grace, and deſpight is ſaid to be done to the Spirit of Grace.
Neither doth this thwart what is ſpecified in the enſuing Diſcourſe, where it is ſaid t… have this name, becauſe it i… committed againſt the grace and gifts of the Holy Ghoſt, fo… I grant that too; but as it is a… offence, it is properly againſt … perſon. They ſin indeed againſ… thoſe gifts and graces by repe… ling them, and making themſelves for ever uncapable of thē but yet herein they offend properly the Spirit of God,Chryſoſ…. in Mat. Spiritus antem ſancti gratia multis, & magnis & parvulis ſignis ſe ipſam manifeſtaverat: …am prophetae per ſpiritum omnia locuti ſunt & omnes illi vatere… multa de ipſo acceperant documenta. by wh… properly and immed ately tho… graces are to be wrought in them
And though the Phariſe… knew not diſtinctly whethe… there was an Holy Ghoſt or … as a third perſon in Trinity proceeding from the Father and th… Sonne, yet notwithſtanding th… could not but acknowledge a divine holy ſpirituall power proce… ding from God, and cloſing wit… men, by which the Prophets formerly, and Chriſt now among… them, did and ſpake ſo many holy and great things. See 1 Kin. 22.24.
Thus have I (good Reader) as briefly as well I could, laid open thoſe foure things, which ſeeme hard in this matter, and that I hope without any intrenching upon the enſuing Treatiſe. My aime herein is, thy ſatisfaction; if I miſſe of it, it may be, it is either thy prejudicate thoughts, or ſlight peruſall of what is written. But if thou haſt duely weighed all things in the ballance of the Sanctuary, & found any thing too light, tell me of it, and I will either ſatisfie thee, if I can, or crave pardon of God and thee, if I cannot. However cover the failings of me thy brother from others, ſo long as they doe not endammage others, and Ieſus Chriſt for ever cover thine. For my part I could doe no leſſe then I have done in publiſhing this ſmall Worke following. I was told by a late friend, a little before his deceaſe, that ſome Divines of his acquaintance, in the Weſt of this Kingdome, had Copies of the ſame, a… intending, if I had none, to publiſh theirs. I thought it therefore very convenient to precede them in that Worke. Firſt, that none might be more forward to continue the memory of my deceaſed Father in any thing that might be uſefull to the Church then I my ſelfe; and next to prevent other Copies, that happily written at the ſecond and third hand or more might be much different from the originall. In inditing wherof I know the, Authors ayme was at theſe things mainely. Firſt, to comfort ſuch afflicted mindes as thinke they have committed this ſinne, but have not. Secondly,*Quod non probatur ab aliquo eſſe commiſſum; niſi cum de corpore exlerit. Au…uſt. Epiſt. 50. To prevent all raſh judgement of the perſons of others, whom we are apt to judge guilty of this ſin, but are not. Thirdly, to admoniſh men of it, and to teach them to avoyd the way that leades to it. Fourthly, to inſtruct all concerning the true guiſe and nature of it. What acceptance other Treatiſes of his, thoſe eſpecially of Iuſtification and preparation, have found in the world, is knowne to the world; this alſo may finde ſome, offence I know it can give none. The Author deſires not thy prayers, who hath been diſſolved, and beene with Chriſt now full twenty two yeares: thoſe that he cannot enjoy, for his ſake beſtow on me, how ſhort ſoever I fall of him, how unworthy ſoever I be of them.
I have beene ſomewhat too large, and perhaps the Reader ſeeing the Treatiſe little, and the Preface long, will be ready to ſay as he, that ſeeing a little City and a great paire of Gates, ſaid, the City perhaps will run out of the Gates. The Apophthegme is common. But to prevent ſuch a thing, I will ſhut up the Gates, cloſing up all with my prayers that this fearefull ſinne may a ſeldome be committed (if it b… Gods will) as it is pardoned To which end, the Lord of hi… mercy give us all right underſtandings, humble hearts, te… der conſciences, the feare of h… Name, the love of his truth ſincerity of faith, and truth obedience; that our faylings m… neither become fallings, nor o… fallings irrecoverable; that … we ſinne, we may repent; if … repent, wee may be forgiven; we be forgiven, wee may be a… cepted; and if accepted, we m… for ever be glorified, through IESVS CHRIST our LORD.
Thine, an unworthy Miniſter of Ieſus Chriſt, IOHN BRADSHAW. April 1. 1640.
Martii. 30 1640.
Imprimatur,
THO: WYKES.