Godhead is there called the Holiâ— Spirit or Holie ghost as hath bin shewed before in my Second book and this blasphemio consisteth in the denial of the Godhead of Iesus Christ wherby his allsufficient Sacrifice is undervalued and the Son of God is troden underfoot as being esteemed but a creature and a meer man and therby becometh contemptible and his Blood even the blood of the Covenant is esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i But common ordinarie unholie blood no better then the blood of another ordinarie common man and not Sanctified and ordaineth for that great and high mysterie to be offered as a full and sufficient expiatorie sacrifice for the sins of the world according to the Covenant of God For he that denyeth the Godhead of Christ must needs think that his blood is but common blood as other mens blood is and therfore not of sufficient worth and value to redeem the world more then another mans blood is and indeed if his blood be no better then the blood of another man and if it be not the royal blood of God Act. 20. 28. It hath not it can not redeeme us Now whether the sin mentioned in this place be absolutely unpardonable and altogether remediless will better apeare by a diligent exposition of that text as it stands in relation to the context both before and after it For if we sin c If everie sin which is committed after we knew and professed the Christian religion should be unpardonable what man could be saved seeing the most righteous men fall and therfore doe daylie pray forgive us our trespasses therfore this saying can not be understood of every sin but suerlie here is one special grand and capital sin meant and what that is the words going before and following doe declare For verse 5. it is said in the Person of the Son of God Sacrifice and Offerings thou wouldst not but a Vide. Psal 40. bodie hast thou prepared for me That is because the Legal sacrifices or the blood of bulls and goates could not redeem man therfore an humane bodie was prepared for the Son of God that in that assumed humane nature he might in man's stead beare the curse and suffer death which man had merited And because we who are but meer men weak and sinfull can not by our selves performe the will and law of God without performance wherof no man can be saved therfore the Son of God came in our stead to performe the whole law so as was required and willed of God as it is said vers 9. Then said I loe I come to doe thy will o God So that both the active obedience of Christ in doing the law and his passive obedience in suffering the punishment of our transgressions are here set forth in these words vers 10. By the which will we are sanctified through the Offering of the body of â—esu Christ once for all That is by Christs performing the will or commandments of God in our stead and through the Sacrifice of himself on the Altar of the Cross for our sins his mystical bodie or Church is Sanctified for it is said vers 12. This man Christ Offered one Sacrifice for sins for ever and again vers 14. hâ— one offering he hath perfiâ—ted for ever them that are Sanctified and then we are exhorted vers 22. Let us draw neer with a true heart in full assurance of faith and vers 23. Let us hold fast the Proâ—ession of our faith without wavering If we sin there remaineth no more sacrifice c Having shewed what the foundation of our Christian religion is namely Jesus the Son of God God Incarnate and in his humane nature performing the covenant law and will of God both actively and passively for us and in our stead and requiring that we should have a full assurance of faith of the truth of that Doctrine without which faith Christ will not profit us he now shewes the sad consequences of rejecting this doctrine by Apostacie or falling away from our Christian religion in these words There remaineth no more sacrifice for sins but a certaine fearfull looking for of judgement So that the sin here meant is Apostasie that is forsaking Christianitie as Julian did esteeming of Christ but as of an ordinarie Coman man and therfore distrusting the sufficiencie of his blood and death as not an equivalent price and ransome for man's redemption The truth of this Exposition will better appear by the words following wherein this particular sin is evidently expressed and is called verse 29. Treading under foot the Sonne of God counting the blood of the Canant unholy or as it is in the Originall a common thing and doing despight unto the Spirit of Grace Now to tread under foot is to vilipend and undervalue Christ as esteeming him not sufficient to take away or satisfie for our sinnes to count the blood of the Covenant unholy or Common is to esteem of the death and blood shedding of Christ to be of no more vertue and power then the death and blood of another Common man and they that so basely undervalue Christ as to think and to account him but a meer man do despight unto the Spirit of Grace What is the Spirit of Grace in the Sonne of God but his Divine Spirit and Godhead even that Spirit from which all Graces flow which are called the grace of our Lord Jesus Christ So they who have no higher estimation of Christ then of a meere man do despight unto his Divine Nature his God-head for what greater spite can be then to un-God him the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despite in effect is all one with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Matthew and the Spirit of Grace here is the same which is there called the Holy Spirit which doth signifie the God-head of Christ as hath been shewed before For if he that despised Moses Law died without mercy verse 28. Yet Moses was but a mere man and so but a Theod. in loc fervant to this our God Quanâ—ò morte dignior est qui Mosis Deum habâ—t despicatui i. What shall become of him that despiseth the God of Moses and the saving Doctrine of Christ who is the Onely Eternall God Moses propounded life as a reward to them that should perform the Law Christ did perform that Law in mans stead to mans behoof and benefit and offereth to men the benefit of that performance and with it life eternall onely with this condition of believing on him Therefore that man which will not give credit to this joyfull-Evangelicall offer must expect to perish eternally for if Christ be rejected absolutely and salvation through him despised and not hoped for or expected There is no other sacrifice for our sins possibly to be found nor any other Name by which we can be saved By what hath been said it appeareth that these words If we sinne in this place signifie the sinning of the
3. therefore any sinne which is perceived to be a sinne not unto death may be prayed for and so pardoned Fourthly let it be observed that the Apostle doâ—h 4. in the next verse set down what he means in this place by sinne for verse 17. All unrighteousness is sinne John 3. 4. and he had said before chap. 3. verse 4. Sinne is the transgression of the Law From whence it may be reasonably collected that any unrighteonsnesse or transgression of the Law or any sinne if it be discerned to be not unto death may be prayed for and possibly pardoned A sinne not unto death How any sinne can be said to Beza in loc be a sinne and yet not unto death is hard to be understood seeing we reade Rom. 6. 23. The wages of sinne is death for any sinne ever so little rendereth us liable to death and is affirmed so by Beza Omtria peccata per se lethaliâ— id est All sinnes in their own nature are deadly Our very lapst nature in Adams mass Originall sinne and our minima peccata there is no sinne so small or unconsiderable but draweth after it the weight of eternall wrath and a thousand times meriteth eternall death Thus he and Calvin very truely saith Omne peccatum per se mortale Calv. instit 2. 8. 59. id est Every sinne in it self is deadly but when the sins of holy men are said to be not unto death and veniall it is because by Gods mercy they obtain pardon and not because the sinnes are of themselves veniall for who doubteth but that in the reprobate all sinnes are sinnes unto death but in the Elect no sinne is unto death Saint Chrysostome observeth upon those words Matthew Chrys de compunct n. 18. 5. 22. Whosoever shall say to his brother Thou fool c. De levioribus dat sententiam ut de gravioribus non dubitare debeas id est Christ pronounced sentence of Hell fire against so small a sinne that no man should doubt what greater sinnes deserve Again there are very grand and capitall sinnes which yet in some persons are sinnes not unto death as Galathians 5. 19. Adultery Murther Drunkennesse Seditions Heresies Idolatrie c. of which it is there said They that do such things shall not inherit the Kingdome of God and yet we know that some of the Patriarks and many converted from Heathenisme hath committed these sinnes but obtained pardon and shall inherit the Kingdome of Heaven Noahs excesse Davids adultery the Corinthians incest Peters deniall and the Iewes denying and crucifying the holy One and Pauls persecuting the Church all and every of these sinnes in those penitent and Elect vessels were sinnes not unto death This I think will not be denied Not unto death But why are some mens sinnes called not unto death when the very same speciall sins in other men are indeed sinnes unto death The Poet murmured at such a thing Committunt eadem diverso Crimina fato Juven sat 13. Ille crucem sceleris precium tulit hic Diadema For many sins and very capitall ones are common both to the Reprobates and to the Elect and yet in the Elect and the same sin is not unto death which in the Reprobate is unto death The answer is that our Apostle calls that sin a sin not unto death which is confessed repented forsaken and amended before our death or departure out of this life when a man doth not obdurately continue and persevere in his sin untill his death but forsaketh it in his life-time so that the leaving of his sin and amendment of life may be seen by his brother for how else shall a brother see that the sin is not unto death but by the sinners leaving it desisting from and amending it as by ceasing from adultery rebellion oppression and the like for so the Apostle telleth the Corinthians such as these were some of yee but yee are washed but yee are sanctified 1 Cor. 6. 11. So that sinnes not unto death are not so called from the nature or merit of sin but from the circumstance of the time or person sinning and desisting Fot as is said Every sin is mortall deadly and unto death eternall if we look onely on the merit of sin but every sin though the most grand and capitall sin is not unto death if it be repeated of and left before the departure of the soul from the body So the gloss expoundeth this place Non ad mortem Id est non usque ad mortem i. A sin not unto death is when the sin is not continued in untill the time of death and of David it saith David sinned not unto death for he repented and obtained pardon so that the same sin in one man not repenting produceth damnation when in another it is pardoned upon repentance Neither do we hereby assert any Stoicall f Amb. n. 33. Novatian or g Aug. n. to 6. habes Sardos venales alium alio nequiorem â—ul Epist 125 Iovinian equalitie of sinnes For although no sinne may well be called bettet then another because all are naught yet one is worse then another Of two ill painted pieces one asked uter detâ—rior est i. which is worst and of two evill things in the Comedy it is said h Plaut in Aulular Act. 2. sce â— Alia aliâ pejor est optima nulla est i. one is worse then another neither can be called best i. i Aug. cont mendac c. 8. n. 77. Furum non est ideâ— quisquam bonus quia pejor est unus i One thief is worse then another yet no thief is therefore good Sin in generall is k Bafil n. 5. Proles Diaâ—osi and l Theod. n. 13. mater mortis m Chrys n. 59. grandis Damon peccatum i. the braâ— of the Devil the mother of death and it self is a Devil and so is called in the Gospel yet sins are of severall growths and degrees For therefore are there severall degrees of torments in hell apportioned to the degrees of sins There is a sin as a moâ—e and as a beam and a Camel so there are stripes many stripes weeping wailing gnashing of teeth worm fire and brimstone the damned shall be bound up in bundles according to the likenesse and degrees of their sins and every bundle shall have its just portion as we read of that particular portion of Hypocrites It is a memorable and a terrible observation which Origen makes upon that saying Numb 14. 34. where for one sin in one day a whole year of punishment is apportioned If for every sinne of ours a whole year of Orig. in loc hom 8. punishment shall be allotted I fear that neither the duration of this world nor the eternitie of the next world will be long enough to end ouâ— torments Let us not therefore flatter our selves wâ—th the conceit of a little or a veniall sinne as if such deserved not death for
is behind of the afflâ—ctions of Christ in my flâ—sh We may not think that Christ in his own particular Person left his Passion insufficient so as if for our redemption the Apostle should need to supply his defect but his meaning is that something was to be suffered in the Mysticall Body of Christ which is his Church by the holy Martyrs for confirmation of Evangelicall Truth as it is there said For his bodies sake that is for the edification of his Members and these Passions of Martyrs are here called the afflictions of Christ though they were acted onely on the Person of this Apostle If it be here objected that there is a great difference between the Sonship of Christ and our sonship because he is the Son of God by Nature and we onely by the Adoption of Grace This cannot be denied but withall we should understand that although Christ in regard of his Divine Nature is very God of very God yet the same Lord Jesus in respect of his assumed Manhood is also the Son of God onely by Grace by Adoption and Election and therefore it is said in regard of this humane Nature All power is given me in Heaven and in Earth Esay 42. 1. 1 Pet. 2. 4. and therefore Christ is called Gods elect Servant and Saint Peter calls him a stone chosen and precious for indeed it was of meer grace that this Man Jesus was chosen and taken into Unity of Person with the Eternal Word and this is the doctrine of the ancient Church Aug. de Verb. Dei ser 8. De Temp. ser 84. delivered by Saint Austine Susceptio hominis per Verbum erat Gratia nam quid meruit ille Homo qui Christus est and again Susceptio hominis ipsius in Deum tota est gratia quid meruit homo ille â—olle gratiam quid est Christus nisi homo quid nisi quod tu and in his disputes against the â—elâ—gians he thus argues Vnde Christus De Praedest cap. 14. homo meruit ut in unitatem personae cum aeterno verbo assumeretur quid â—nte egit and he answereth himself thus ille grat âest tantus â—â gratiâ fiâ— Christianus quâ ille homo fiâ— Christus That is the taking of the manhood into God was meerly of grace for what did that man Christ deserve What did he before by the same grace that a man is made a Christian this man Jesus was made Christ Finally why should we further doubt that holy men are called Christ and the Son of God seeing the Eph. 3. 17. 1 John 4. 13. Matth. 28. 28. Scripture tells us that Christ dwelleth in their hearts and that they dwell in him and that he is with us to the end of the world Hereupon Saint Hierâ—m writes thus to Saint Austin a Hierom. Ep. 80. Habitantem in teâ—dâ—â—exi Dâ—mâ—num Salvatorâ—m And Paulinus thus writes to him b Aug. epist 58. Audiam quâ—d in â—â— mihi loquatnâ— Deus And Austin himself writes thus to Bishop Aurelius c Id. â—e opere Monach. cap. 1. Jussioni â—â—a oporter me obâ—â—mperaâ—e nam Christus in te habitans ex te jussiâ— This union of Christ and his Church is of so great Concernment that the most high and Holy Sacrament was set up by our Saviour purposely not only to signify but also as an Instrumental meanes to effect this most holy Union which cannot be said of common and ordinary food and therefore is called by Saint Austin Thâ— Sacrament of union as out of many grapes one vessell Ad Frâ—â— in Erem ser 28. Sacramentum unitatis of wine is extracted c â—just so saith he of many men one Body of Christ is composed I here present unto the Learned Readers consideration an exposition of those two difficult sayings of Christ but I do not obtrude this conceit Magisterially He saith Iohn 6. 53. Except ye cat the flesh of the Son of man c. and Matth. 26. 26. Take eat this is my Body This he said when he gave not flesh but bread Vide Theophil in â—oâ— 6. 51. This bread may truly besaid to †Vide Theoophil in John 6. 51. be turned into the Flesh of Christ because it is nutrimentally turned into the flesh of every holy Communicant because such are truly called the Body and members of Christ and are called Christ but in prophane persons it is not so turned because they are not the members of Christ neither doth our Saviour say This is my body till he had first said Take Eat my learned friend Dr. Thomas Brown observeth that every Religio â—â—dici man is a kind of Anthropâ—phaâ—e because the main bulk of his body went in at his mouth by nourishment so this holy Eucharisticall nourishment is therefoie turned into the Body of Christ because it is converted into the flesh and blood of us who are his Body for thus Christ and his servants become incorporate and one body In the vision of Saint Peter it was said Arise Acts 10 13. kill and eat the meaning was that Peter should re ceive the Gentiles as well as the Jewes into the Communion of the Church Quasi escam uâ— incorporentur Ecclesiae saith Austin so he expoundeth that of Saint Iohn Aug. Hom. 45. Except ye eat id est nisi incorporentur Christo So also he expoundeth that saying He that cometh to Jo. 6. 37. me I will not cast him out Quiveniâ— ad Christum incorporatur ei And in that exposition of the Apocalyps which goes under his name Rev 20. 9. where it is said that fire came from God and devoured the persecutors he saith Comeduntur ab ecclesia persecutores id est incorporantur the meaning is that by the fire of the Holy Ghost the very persecutors of the Church shall be converted and incorporated into that mysticall Body of Christ this of the first question The second question is What that is which in the Saints Quest 2. Militant is not yet nor ever will be in this life fully subjected to God but shall be hereafter in the next life To this question this is the answer That in the Answer most holy men living there dwelleth a rebellious sin continually unto their death which is the same that by the Apostle is called Concupisence for the law saith Thou shalt not cover and the Apostle saith The Exod 20. 17. Rom. 7. 7. Gal. 5. 17. Psal 94. 20. flesh lusteth against the Spirit this is that which Divines call Originall sin of which the Apostle saith Rom. 7. 23. I see another law in my members warring against the law of my mind Psal 94. 20. he calleth it a law because it hath such power over us as the Edicts of Tyrants have over their Vassals this is that sin which â—weâ—lâ—th in us Rom. 7. 2. of which he saith v. 24. who shall deliâ—er us from this body of death the deliverance mâ—st not be
to Offer or that their white baptismal garment was not made or that they had not sufficient provision to entertaine the baptizers or that they would stay till the Bishop or the Metropolitan came that he might baptize them these were but excuses Naz. Orat. 40. the true cause was as is shewed by Naz. They would not forsake their lusts They feared to ingage them selves to live a strickt Christian life which reason was Tert. deBaptism c. 18. long before intimated by Tertullian when he said Qui intelligunt pondus baptismi magis timebunt consecutionem quam dilationâ—m i They that understand the weight of baptisme will more feare to take it upon them then to delay it for in those dayes conscionable men upon their baptisme resolved to live a strickt and austere life being perswaded that sins after baptisme were far more ponderous and displeasing to God then sins before baptisme and that baptisme was an easier remedie for former sins then repentance or pennance was for later sins as Nazianzen also urgeth in his baptismal Naz. Orat. 40. Oration to deter those from sinning who were then to be baptized Post baptismum peccare grave est coâ—rectio per penitentiam est baptismo molestior quantam vim lacrymarum impendemus ut cum baptismo exaequari possit It is a heavie thing to sin after baptisme renuing by repentance is a greater molestation then by baptisme O what an abundance of tears must fall from us before our repentanced can aequalize the water of baptisme Now what necessitie was there that men should so put off and procrastinate their baptismes until old age and their death bed that then they might be acquitted of all their sins and go out of the world cleane and pure but that the Church did by our Apostles words in this place and others understand an Impossibilitie of any new or Second baptisme The Exclâ—siastical Historie in detestation of Re baptization Socrat. l. 7. c. 17. reporteth a memorable storie of a bergerlie vagaband Iew a notorious hypocrite who went to several congregations and sects of Christians counterfitted himself to be converted to Christianitie learned to answeare such Catechistical questions as were required of them that petitioned for baptisme and had bin baptized in the Church of Catholicks at Constantinople and had got much monie which charitable people had bestowed on him in pittie of his povertie and congratulation at his baptisme after this he went to another congregation in the same citie of the Novatiau sect and there presented himself with the like hypocrisie as one newlie converted and petitioned the bishop that he might be baptized concealing his former baptisme Paulus the Bâ—shop commanded that preparation should be made for baptizing this Jew so the font was filled with water and a white baptismal garment was bought for him and when Paulus had proceeded so far in the baptismal office that he was come to the time of dipping him looking into the font he perceived that there was no water in it then he commanded the font to be replenished supposing that the former water was sunck into the bottome hole for want of care in stopping that sinck and caused the sinck and all cranies to be carefully stopp't and so proceeded to dipping but loe the Second time the wather was vanished wherupon Paulus was much amazed and looking upon the Iew with indignation said O homo aut veâ—eâ—ator es aut baptismum accepisti Soc. l. 7. c. 17. i O man either thou art a counterfit or els thou hast bin baptized before hereupon One of the standers by wistly viewing the Jewe declared that he had indeed bin before baptized by Bishop Aâ—ticus who was the successor of Chrysostome this busines happened in the time of Theodosius the yonger Not long after another strang paslage happened in the same citie of Constantinople which was taken as a Nic. l. 16. c. 35. signification of the nullitie of such pseudo baptisme as was ministred by those hereticks who denied the Godhead of Christ For when one Barbas was to be baptized by an Arâ—an Bishop named Deuterius this Arian changed the baptismal words prescribed by Christ and said Baptizaâ—ur Barbas in nomen Patris per filium in Spiâ—itu i Barbas is Baptized in the name of the Father By the Son in the Spirit At these words the font-water presentlie vanished out of sight and Barbas was amazed and fled unbaptized This I trust is sufficient for the clear exposition of that hard place which principallie was intended to assert the unitie of Christian baptisme and not the Impossibilitie of repentance The sum of what hath bin said in this exposition is comprized in the 4 Conclusion following First that the Impossibilitie there mentioned is not to be understood of an Impossibilitie of repentance nor of an Impossibilitie of renuing but onlie of an impossibilitie of being renued by a new or Second baptisme Secondly That baptisme having bin once administred in that form which is prescribed by Christ no Second baptisme may be ministred to the parties so baptized upon any pretence either of non age in the baptized or unworthines and unfitnes in the baptizer Thirdly that such baptismes or rather dippings which are ministred by those hereticks who denie the Trinitie and therfore doe not dâ—p in that baptismal form which is prescribed by Christ are utterlie void and null Fourthly That baptisme rightlie administred to those who have bin heretically dipped before is not to be called a re-baptization but a baptisme By all that hitherto hath bin objected It cannot appear That the blasphemie against the Spirit what soever is meant by that sin is absolutely unpardonable but still there is one remedie left wherby the sinner may find help and that is repentance CHAP. XII An Exposition of Heb. 10. 26. The particular sin against the holie Spirit is shewed to be the denying Christ to be God what is meant by accounting his blood to be Common or unholie The unsufficiencie of legal Sacrifices and the sufficience of Christs sacrifice THere is another place in this Epistle much urged by some divines by which they would infer that if a man once fall into this sin there will be no means or hope of pardon left the words are thus read Heb. 10. 26. 26. For if we sin wilfully after we have received the Knowledg of the truth there remaineth no more Sacrifice for sins 27. But a certain fearful looking for of judgement and sierie indignation c In this Chapter we have an evident discoverie of the grand capital sin which is commonlie called The sin against the holiâ— Spirit or Holie Ghost wherein the obscuritie of it as it is delivered in three of the Evangelists is cleered and by examination of the Apostles words in this chapter it will appeare that the sin which in the Gosple is called the blasphemie against the Holie Ghost is the blasphemous undervaluing of the Person of the Son of God whose
remit a temporal affliction unto a sinner truâ—ie penitent no not when he forgiveth the sin as appeareth in David 2 Sam. 12. 13. I have sinned The Lord hath put away thy sin howbeit the Child shal die * Lueretia apud Livium Des 1. l. 1. Ego me Etsi peccato absâ—lvo supplicio non Libâ—ro The reason why temporal afflictions are not alwayes remitted either to true or false penitents upon their Câ—yes is given by S. Hierom. Magnae faelicitatis â—st interdùm Hier. in Ezech. 8. 18. ad praesens misericordiam non mereri ut malis coacti intellâ—gant quid fecerint i It is in some cases a signe of great happines not to obtaine mercie and releasment that men may learne by afflictions how greatly they have sinned So S. Ambrose saith of Amb. Epist l. 3. n. 52. Cyp. cont Demet. n. 75. Naz. Orat. 20. n. 19. the same people of whom the Prophets spake those things Judaeos in potestatâ—m hostium dedit Deus ut a Caelo remedium quaererent i. God delivered his people the Jewes into the hands of their enemies to provoke them to seek help from heaven Cyprian saith â—eus qui beneficiis non intelligitur plagis intelligitur Nazianzen saith Plaga cordaâ—is viris doctrina est i. When men will not listen to God for his benefits sake he will open their understandings with afflictions temporal plagues to wisemen are active sermons If we rightly consider to what end God sendeth or permitteth temporal afflictions to fal both upon penitents and impenitents we shal find it rather a token of his mercy then a signe of his anger we honour a Physician or a surgeon for curing us though it was done by bitter potions or painful searings and cuttings Ama medicum percussorem quia eâ—us plaga est Hier. n 38. mater medicinae i. Because the paine he puts us to proves a medicine God is our physician tribulations are his medicines which he therfore applieth only that they may heale us and howsoever the medicine be sharpe and seeme very evil and penal and for present displease us yet Quae hic puâ—antur mala in Ambr. in symb n. 20. and n. lact n. 17. Caelâ— bona sunt i. On earth that which is thought evil in Heaven is known to be good for it is here taken to be a punishment which indeed was but a medicine Vâ— curat medicus vulnera vulneribus as a Surgeon Pros Epig. n. 33 Aug. Epist 48. cureth a wound by lancing Qui phrenetioum ligaâ— lethargicum excitat ambobus molestus ambos amat i. He that binds a mad man and with a blow rowseth up one falling into a dâ—owsiâ— lethargie angreth both and yet to both doth a freindly office And although these temporal judgments are set forth unto us as signes of Gods anger because they are such things as angrie men wish and bring upon their enemies yet they are indeed arguments of his care over us and used as preventions of worse evils Divina bonitas ideo irascitur in hoc seculo ne Irâ—scatur Prosp in sent 5. n. 33. in futuro i. God sheweth signes of his anger in this world to prevent his anger aeternal in the world to come Men are ready to say or to imagine that God doth not heare or regard the Prayers of men in affliction because he doth not send present deliverance but this is an error in us for God ever heareth yea and granteth the request 's of trulie penitent and faithful soules though not to our phansie and desire yet substantially to our greater benefit Bonus Deus non Aug. Epist 38. tribuit saepe quod volumus it quod maluimus trebuat i though he grant not that particular thing which we expected yet he giveth that which we would rather chose if both were propounded to us And therfore some prudent Christians have bin so far from murmuring at afflictions that they have earnestlie desired Orig. in Psal 37. hom 2. Aag vita l. 3. cap. 29. them of God Domine oro flagella me and noli me resâ—rvare cum illis qui non flagellantur Domine hic seca ure ut in aeâ—ernum parcas i. Lord I pray thee chastice launce and seare me in this life and reserve me not to perish eternallie with them that have their pleasures in this world And for this they have a parterne from a Prophet Jer. 10. 24. O Lord correct me but with judgment not in thine anger This is enough to the question in hand viz. that this Grand sin is not alwayes left to final impenitencie nor is the repentance if it be true of such sinners vaine and fruitless and consequently that this sin is not absolutly unpardonable CHAP. XVI An Exposition of that place 1 John 5. 16. Of the distinction of sins into venial and mortal what is meant by a sin not unto death and a sin unto death that all sins are not Equal THere is yet another doubt to be cleered which seemeth to represent this grand sin as if it were altogether and absolutely unpardonable which is occasioned by those words 1 John 5. 16. If any man see his brother sin a sin which is not unto death he shal aske and he shal give him life for them that sin not unto death There is a sin unto death I dâ—e not say that hee shall pray for it By which words at first sight it may seeme that 1. some sins are deadly or Mortal and others sins not deadly for from these words the Fathers often use to distinguish sins into Venial and Mortal wheras we are well assured that every sin even the very least pâ—ccadillo is in it self Mortal and may bring damnation and yet we doubt not but the greatest Capital sin may by Gods mercy become Vemal and may be pardoned Secondly it may seem by these words that although 2. some sinners may and in Christian Charitie ought to be prayed for yet others without breach of Christian Charitie may be omitted and not prayed for which yet seemeth very rough and harsh seeing we are commanded Mat. 5. 44. both to love our enemies and to pray even for them that persecute us Wherefore for the right understanding of these difficulties it will not be amiss to examine these words diligently by way of an Exposition For surely if any sinner in this life sinne so deadly that we may not pâ—ay for him and if Prayer be absolutely forbidden by these words who will doubt but that such a sinner is absolutely unpardonable and wholy left to desperation now to the words If any man see his brother sinne a sinne which is not unto death In these words the prudent Reader may observe First That the sinne here meant is such a sinne as 1. may be seen perceived and discerned Secondly That it must be discernable whether it 2. be unto death or not unto death Thirdly That because no particular sinne is named
the very least sin is liable to eternall death except it be confessed and in this life in some measure repented But I proceed CHAP. XVII Whas is meant by a sin unto death the judgment of the Fathers and the Ancient expositdrs therein and the discipline of the primitive Church therunto correspondent that the greatest sins both have bin actuallie and so may be pardoned in what sence the Fathers called some sins venial and some Mortal THere is a sinne unto death I do not say he shall pray for it If any words in the whole sacred Scripture will bear this exposition and make good this Doctrine That there is any sinne at all which once committed cannot possibly upon any terms or condition whatsoever be remitted not upon confession or repentance and forsaking and renouncing it and after it adhering to Gods Truth and his Precepts and that even to death and martyrdome nor upon all these together This saying is most likely to bear it A sinne unto death and not to be prayed for which words require a very diligent Explication being of so great weight and concernment Lord Jesus send thy Light and thy Truth A sinne unto death This sin unto death I conceive not to be intended of any particular sin whether it be absolute Atheisme or the blasphemy of Arâ—us denying the Godhead of Christ or of Eunâ—mius denying the Holy Ghost or totall Apostacie from Christianity or Adultery Idolatry witchcraft murther sedition or any of these grand sins mentioned Gal. 5. 19. such as the Fathers do usually â—in som sence call sins Mortall Mortiferous and Capitall My reason is because it may be made apparant by Scriptures and the Records of the Church that particular men who have sinned these sins severally have bin by Gods mercy and his castigations reduced to renounce their errours and to forsake their sins For many of those sins were seen in King Manasses 2 Chron 33. Who yet was converted and humbled himself greatly and God was intreated and we know that many Heathens Atheists Apostates and â—rrians have Paulinus in vita Ambrosii n. 3. Athan. to 2 page 448. n. 17. bin reduced to Confession of their sins and to repentance of their Arrianismâ— and those who have not bin actually reduced yet during their naturall lives were in a condition reducible if grace sufficient and prevalent had bin given so that their conversion was not absolutely impossible Beza finding fault with distinction of sinnes into Beza in loâ— veâ—iall and mortall as the Schoolmen sometimes use it for which he had good reason affirmeth that it is absurd to say that mortall sins are utterly left without all hope of pardon and yet he thinketh the sinnâ— unto death here meâ—tioned to be that sinne against the holy Ghost and that it is lethiferous and that the commitrers thereof cannot possibly repent which I dare not assent unto but yet he most truly affirmeth that if those who have once committed that sinne against the Holy Ghost would and could repent Certè veniam consequerentur i. certainly they would and might obtain pardon Thus he Vnto death The old Exposition of the Fathers and ancient Expositors surely is the truest and plainest and being received will quit us of many unnecessary doubts and anxiâ—tics and is most agreeable with the Analogie of Faith particularly with the Article of forgivâ—nâ—sse of sinnes and coâ—respondeth best with the justice and mercifulnesse of God for thus they write A sinne unto death is any grand or capitall sinne such as is before mentioned out of Gal. 5. 19. in which a man liveth continueth and dieth impenitently And that it is therefore onely so called a sinne unto death because it is obdurately and impenitently continued and persevered in unto the end of our life and expiration of our souls So Oâ—cumâ—nius saith Solum hoc peccatum ad mortem Oâ—â—um in loc est quod ad paeâ—tentiam non respicit id est Onely that sinne is a sinne unto death which never is repented Beda â—n loc And Beda saith Peccaâ—um ad morâ—em peccatum usque ad tempora mortis protractum diximus râ—cte posse intelligi est de tali magno peccato quale David commisit si proâ—ractum sit usque ad mortem id est A sinne unto death may truely be understood of a sinne continued in untill the time of our death such a great sinne as David committed if we persevere in it till death So doth Saint Hierome understand it Peccâ—tum ad Hier. in Evag. objurg n. 41. moâ—tem est cum tempus râ—â—â—ssionis in vitio inueniâ— id est A sinne unto death is when death cometh and findeth us continuing in sin So doth Saint Austine expound this very Text Peccatum Aug. Retract l. 1. c. 19. ad morâ—â—m est si in hac perversitate finierit â—anc uiâ—â—m id est The sinne unto death is when a man continueth in sinne obstinately and therein endeth his life and in another place he just so expounds the sin against the holy Ghost which shall never be forgiven Non absurde intelligunt â—um peccare in Spiritum â—sse sine Aug. de fide oper c. 16. n. 79. venia reum aeterni peccati qui usque ad finem vitae â— oluerit credere in Christum id est It is no inconvenience â—o understand it thus that he sinneth against the Holy Spirit and shall not be forgiven for ever who will not at all believe in Christ as long as he liveth Just so Lyra and both glossâ—s expound it Ad mortalem i. usque ad morâ—em vitae quod in hac vitâ— non corrigitur est finalâ—s impaenitentia si quis perseveret in eo usque ad finem vitae inclusivè i. unto death signifies to the end of our life natural that sin which is not amended in this life it is finall impenitencie when a man persevereth in sin unto the end of his life inclusively not repenting at the time of his departure but dieth impenitent By all which it appeareth that in the judgement of these Expositors the sin unto death is some of those grand sins in which a man liveth and dieth impenitently and that it is not called the sin unto death in respect of the sin it self but for the sinneâ—s continuance therein unto his death for the same sin which in one man is a sin unto death and shall never be forgiven in another man proves a sin not unto death but is repented of and so is pardoned that this is the judgment of St. Austin I have divers times shewed before and especially in that place alleaged by me before pag. 201. cap. 14. whâ—reafter after a long discourse concerning the sin called the blasphemy against the Holy Spirit he concludeth That no sin against Vide supra â— 14. the Holy Ghost is unpardonable but only in case a man doth obstinately persevere in it without any hope or desire of pardon or care of
amendment To this doctrine of the pardonablenesse of any sin though ever so great upon repentance the Church discipline of old was correspondent for in the Ecclesiasticall Canons recorded by St. Basil it is ordered That whosoever had denied Christ in time of persecution should be debarred from the Communion all his life time untill his death bed and remain onely in the number and ranck of penitentiaries but upon point of death he should be restored and the Sacrament administred to him and this propter fidem divinae Clementiae i. because the Church believed that our merciful God did pardon those true penitents who had fallen into that grand sin of denying Christ Upon the same doctrine did the fathers ground their distâ—nction of sins calling some mens sins venial and others mortal just as St. John here doth a sin unto death a sin not unto death For so Origen mentioneth mortale peccatum and St. Ambâ—ose speaketh of crimen Orig n. 41. Ambr. n. 9. 15 Aug n. 6773 77. Prosp n. 34 mortale and Erratum Noae erat veniale So doth St. Austine call sins Vâ—nialia Morralia capitalia Damnabilia and so doth Prosper and so doth the Church of Englands Liturgie mention a Deadly sin and all these onely in this sence as Saint Ambrose expresseth himself Venialis culpa est quam Amb. de Paradiso cap. 14. sâ—qnitur confessio i. that sin is called venial which is confessed or repented of And so that sin is onely a deadly sin or a sin unto death in which men live and die impenitently aud therefore unpardonably as is shewed before CHAP. XVIII The meaning of these words Idoe not say he shall pray for it that this praying and not praying is to be understood of the living and not of the dead the practise of the Church in praying for penitents the manner and form of Ecclesiastical or external pennance viewed in the Roman Lady Fabiola in what case God forbad praying for sinners in the Old Testament THere remaineth yet a greater difficultie in the words next following wherby this sin unto death may seem to be such a sin as the Apostle forbiddeth men to pray for wherby he may also seem to set the brand and mark of absolute unpardonablenes upon the sinner as being quite forlorne and bereft of all remedie and left utterly to desperation for thus we read A sin unto death I doe not say he shall pray for it It being granted that the sin unto death is one of those capital sins before mentioned out of Math. 12. 31. and Gal. 5. 19. In which the sinner continueth impenitently al his life time and therin dieth we are next to inquire whether the Apostle meaneth that such a sinner so dying is not to be prayed for after his death or whether he mean that such a sinner is not to be prayed for during his life time whilest he continueth in his sin without repentance For if we grant that by these words a man dying in that sin is excepted from being prayed for after death then it will follow that the other sort of sinners which sin not impenitently unto their death may be prayed for after death and so prayers for the dead must be allowed of as if they were warranted by Scripture which the Church of England doth neither practice nor allowe of although we can not denie but that the ancient Church used them so as I have shewed above in my first book To this inquirie the answer is that the praying or not praying here mentioned is to be understood of men living and only during their life time for so the Apostle meaneth he that is seen or knowne to consess his sin to repent and amend it may be prayed for by the Church whilest he is living But he that is not perceived or perceived not to Confess repent and amend his foul visible and noted sins whilest he liveth the Church hath no direction to pray for such a sin or for such a sinner in this sense that the sin may be forgiven which is never repented Or that the sinner may be pardoned notwithstanding his obdurate persisting and continuing in his sin no not whilest he is living and much less when he is dead So here is no warrant for praying for the dead whether they died penitently or impenitently but in what sense an impenitent sinner during his impenitencie may and ought to be prayed for in this life will appeare hereafter more cleerly but first I must shew the Church practise in praying for sinners The reader may consider that this Epistle is Catholick written to the whole Church and upon this direction the Church Catholick used to pâ—ay most earnestly yea and with teares and lamentations for such sinners who for some grievous and known Crime had bin excommunicated and this the Church did at such times as the sinners appeared to and in the Church or at the Church dores as penitents confessing and bewayling their owne sins in garments of sackcloth and their faces besmeared with ashes bâ—gging on their knees both the prayers of the Church and also reconciliation and re admission to the congregation and communion The manner of penitents humiliation and of the Churches commiseration and compassion we have very frequently described in the Church Histories and the Fathers thus In the wistâ—rne Church saith Sozomen Soz l. 7. c. 1â— Ambr. 34. 37. Epiph. haer 59. Origen lam n. 30. there is a set place appointed where the penitents stand with a sad counâ—enance mourning and weeping then they cast themselves downe on the pavement being clad in course sack cloth and their beautiâ— obscurâ—d and dâ—faced with ashes and with long sorrow and fasting they beg the prayers of the Church to God for them Confessing their sins openly If the Bishop be present he Compassionatly kneeles and weepes and prayes with them and for them and so doth the whole congregation S. Jerome relates the particular Hier. Epist 30. n. 8. pennance of the noble and religious Lady Fabiola as it was performed in his owne time She had bin divorced and after divorcement she was married to another man whilest her divorced husband was living But she repented and confessed her offence with great sorrow in sack cloth and ashes publickly in the sight of the whole citie of Rome Episcopis presbyâ—eris populo Collacrimantibus i. her self and the Bishops present and the priests and the whole multitude altogether compassionatly weeping This was the use and manner of the Churches praying for those Brethren or Sisters which were thus seen to confefs and express penitency for their sins and therfore not sinning unto death impenitently and this they did upon this direction If any man see his brother sin a sin that is not unto death let him pray for him c S. Ambrâ—se doth exhort the sinner to confession Ambr. de paenit l. 2. c. 10. n. 34. and penitencie by this motive Fleat pro te mater ecclesia that
no more pray for them then for the devil CHAP. XX. The meaning of those words I doe not say that he shall pray for it the difference between praying for the person and praying for the sin the different prayers for a sinner penitent and a sinner impenitent the practise of the Church in praying for her persecutors and against them the prayers ef Christ and S. Stephen explained the case of Alexander the Copper-smith HAving shewed that the Charitie of Christian prayer is so largly extended unto all sinners of what height-soever I am now to set downe positively what I conceive to be the meaning of the Apostle in these words I doe not say he shall pray for it Surelie here is somthing forbidden to be prayed for or at least somthing that we have no warrant to pray for For the understanding hereof I desire the reader to observe that S. Iohn doth not forbid that the sinner unto death should be prayed for but that the sin must not be prayed for and this observation may very easily be discerned in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so our English translation taketh notice of this meaning this I do not say he shall pray for it for it that is not for the sin but S. John doth not say he shall not pray for him that is for the person sinning so for all that is here said the person may be prayed for only the sin must not be prayed for According to this exposition the reader may observe that in the words going before the Apostle directeth us to pray for the brother that sinneth not unto death but not for the sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall give him â—â—se the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the person either of him that prayeth or of him that sinneth not unto death but it can not be meant of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin for so he had written incongâ—uously All difficultie will be taken away if we doe but distinguish the act from the person and the sin from the sinner thus The person may be prayed for but the sin may not be prayed for But then If the person sinning unto death may be prayed for as well as the person sinning not unto death where is the difference which the Apostle here intendeth to shew between the prayer for a penitent and the prayer for an impenitent sinner To this I answere that the difference is very great and very evident for we pray for the penitent that he may be forgiven and this we pray absolutlie but for the impenitent sinner we doe not pray that he and his sin may be forgiven absolutelyâ— but conditionally that he may be converted and may have the grace of repentance and amendment and so may be forgiven and live we pray for the persons conversion and forgivenes but we pray not that his sin may be forgiven without conversion and therfore the Apostle directeth not to pray for it For if we should pray that the sin may be remitted without any consideration or pre supposition of repentance then we should also with prayer for remission pray for the permission of sin and therby we should imply that we would have God to give leave and allowance and libertie to sin nay to give tolleration commission countenance and approbation to sin as if we would desire that God would grant to man a licence to sin impune the very imagination wherof would be an high impietie and therfore the Church in her prayers for sinners not yet penitent prayed for them with mention of her desire their conversion as hath bin fully shewed and may to this day appeare The Church of England upon this very reason prayeth for Turks and infidels that they may be saved but for their salvation she doth not pray immediatlie and unconditionally as if she desired their salvation together with their continuance in living and dying in their infidelitie but thus she prayeth Take from them Collect. ut Super on Good Friday ignoâ—ance hardnes of hart contempt of the word and fetch them home to thy flock then after these conditions comes in That they may be saved This is to pray for the persons of sinners but not for their sin pray not for it The true Church never prayeth against the persons of the greatest sinner on earth or her greatest enemies Only the prayeth against their sins without breach of charitie toward their persons S. Austin thus prayeth Aug. Epist 16â— Idem to 6. n. 8. against the Donatist's heresies Deus errorem vestrum occidat in vobis and of the Manichees he saith Non vos sed errores odimus and S. Ierome said the like of the Pelagians Hier. proaem in Jere. p. 270. Non hominum sed errorum â—imicus sum i. That God would kill their errors that their persons are not hated but their heresies only Now to hate and detest and indeavour the extirpation of sin and to pray against it without hatred of the person is just bona persecutio quae non hominem sed peccatum ejus Prosp in Psal 100. insectatur i. It is a good persecution when the sin only and not the person is oppressed just so did our Church pray against her enemies Abate their pride asswage their malice and confound their devices This may well stand with Christian charitie without any hinderance of our prayers for the amendment conversion and salvation of their persons For it we pray fot our enemies but it is ut Convertantur Aug. n. 28. idem n. 31. for their conversion and for infidels but ut Credant i. That they may become beleevers but we doe not pray that they may be saved in their sins they living and dying in their infidâ—litie S. Austin writing upon those words Joh. 17. 9. I pray not for the world Aug. n. 102. saith Pro non credentibus non postulatur ut illis diffidentibus ignoscantur peccata sed ut bonitas patâ—entia dei expectet si sorte vellent corrigi ut dilationem longâ—m accipiant i. We pray not for unbeleevers that their sins may be pardoned whilest they continue in their unbelief but that the goodnes and patience of God would for beare them a long time that so happilie they might amend For to pray absolutely for the salvation of a grand scandalous sinner without respect had to his conversion were to abuse the truth and righteousnes of our most righteous judg Beza saith Profaâ— sunt qui Beza in 1. Joh. 5. 16. hoc peccatum petunt remitti non resipiscentibus i. They are profane who desire pardon to impenitents I have heard of some hypocrites who made their silly proselites beleeve that God was so far from being angrie that he took pleasure in seeing such of Saints sinning as Fathers smile when they see their young children playing or els that God winketh and can
Baptisme That the principal scope of that place is against the presumption of Anabaptisme or a second Baptisme Chapter V. That the word Renue is to be understood onely of Page 16 renovation by a new Baptisme That sinners after Baptisme may have the remedy of repentance but not by a new Baptisme The distinction of renuing 1 Baptismall 2 Morall or penitentiall Four Propositons by which the meaning of these words is collected In what sense sinnes originall or actuall are said to be taken away in Baptisme Chapter VI. How a second Baptisme is said to be a new crucifying Page 19 of Christ That it is ignominious to the All-sufficient sacrifice of Christ That a second Baptisme doth no good but much harm it aggravates sins even as rain maketh weeds to grow that these words do not prove an impossibilitie of repentance but onely an impossiblitie of renewing by a new Baptisme Chapter VII A review of those words Heb. 6. 4. and some Page 25 doubts cleared That none were anciently called illuminate but onely the Baptized That Catechising was not then called illumination What moved the Apostle to handle the Doctrine of Baptisme and so strictly to forbid Anabaptisme in the Epistle to the Hebrews rather then in other Epistles Chapter VIII The distinction of Baptismes into true and false Page 30 The formes of Pseudobaptismes among Hereticks That after their dipping a true Baptisme may be administred and yet cannot be accounted Anabaptisme The Novatian Baptisme was a true Baptisme Saint Cyprian is in part excused Chapter IX That the Disciples of Ephesus Acts 19. who Page 34 said they had been baptized to Johns Baptisme were notwithstanding then Baptized by Saint Pauls appointment yet that this example doth not warrant Anabaptisme because Johns Baptisme was then out of date and Null Johns too late Baptisme compared with the now Jewish Circumcision and both found unlawfull Chapter X. Of true Christian Baptisme that it may not Page 38 be twice ministred No Heretick maintained two Baptismes but onely Marcion What Marcion was the reason why he multiplied Baptisme The reasons why Novatians Donatists and the late Anabaptists rebaptized answers to their reasons Of baptizing Infants of Saint Cyprians error and Athanasius his ludicrous Baptisme Chapter XI That the ancient Church allowed but one Baptisme Page 46 is shewed by the then frequent deferring it till ripe years or old age That their delaying was mostly for carnall respects The danger of delaying Baptisme The Story of a Jew Anabaptist An example upon an Arian Pseudobaptisme The summarie meaning of that Scripture and the Exposition concluded Chapter XII A full Exposition of Heb. 10. 26. The particular Page 52 sinne against the Holy Spirit is shewed to be the blasphemous denying Christ to be God What is meant by accounting his blood common or unholy The unsufficiencie of legall sacrifices and the sufficiencie of Christs sacrifice Chapter XIII Of severall degrees of this sin of denying and rejecting Page 57 Christ and salvation by him First some deny him outwardly onely by compulsion and terror of torments Secondly Others wilfully uncompelled Thirdly Others both willfully and also after-knowledge as Arius Julian and this Commenter The concurrence of Theophilact and Saint Anselm in the sence of this place Chapter XIV That the remedy of repentance is not absolutely Page 61 taken away from them who have sinned the grand sin of denying and renouncing Christ That such possibly may repent That this sin is then onely unpardonable when it is accompanied with small impenitencie The Conclusion of this Exposition Chapter XV. Whether such blasphemers if they repent may Page 64 possibly find mercy The difference of repentance Legall and Evangelicall The repentance of Judas The difference of Repentance and Rescipiscence The Conclusion that true repentance is never totally rejected Objections out of the Old Testament answered Why temporall pressures are not alwayes removed upon true repentance Chapter XVI A full and large Exposition of 1 John 5. 16. Page 70 That the Fathers called some sins Veniall and some Mortall albeit every sinne in its own nature and merit is mortall or deadly What is meant by a sinne unto death and a sinne not unto death That sins are not equall Chapter XVII The judgement of the Fathers and ancient Expositors Page 74 concerning sinne unto death The Discipline of the Primitive Church correspondent to their judgement That the greatest sinnes may be and actually have been pardoned The true sence of the Fathers in calling some sinnes veniall and some mortall Chapter XVIII The meaning of those words I do not say he shall pray for it That the praying or not Page 79 praying mentioned is to be understood of the living and not of the dead The practice of the Church in praying for penitents The manner of Ecclesiasticall or outward pennance shewed in the pennance of the Lady Fabiola In what case God forbad praying for sinners in the Old Testament Chapter XIX That no condition of any grand sinner is so desperate Pag 83 during life but that he may be prayed for in this sence that he may have the grace of conversion Certain Propositions of Divines concerning the matter now in hand are examined The practice of the Synagogue and Church in praying for all Mankind the concurrence of the Church of England therein praying even for Heathens Idolaters Persecutors and Hereticks Chapter XX. The meaning of those words I do not say he Page 89 shall pray for it set down positively and conclusively The difference between praying for the Person and praying for the sin The different prayers for a sinner penitent and a sinner not yet penitent The practice of this Church in praying for persecutors and yet against them The prayers of Christ and Saint Stephen explained The case of Alexander the Copper-smith Chapter XXI A Recapitulation of the former Expositions of Page 94 those foure places That finall impenitency cannot be called the Grand sinne The difference of repentance required for the inferiour and unknown sins Of the Solifidian doctrine The particular sin of misbelieving the Incarnation of God censured with Charitie The conclusion of this fourth Book FINIS Errors of the Press In the Title page line 12 for 1647 read 1646. In the advertisement to the reader p. 3. l. the last to Joh. Hen. Bistersâ—ldius add and published An. 1639. In the preface p. 12. l. 29 r. only In the 1. Book p. 18 l. 10 r your word is p. 28. l. 7. r. mortuos p. 29 l. 18 r. one Lord p. 30 l. 38 r. Nicetas p. 33 l. 41 r. a dead p. 34 l. 32 r. Sentence p. 47 l. 19 soul r. joul p. 51 l. 29 pro r. per in the margin In the 2 Book p. 3 l. 8 fur r for p. 6 l. 27 Lucan r. Bucan p 8 l. 33 Ehat r. That p. 12 l. 16 aith r. saith l. 18 sod r. Son l 23 conjicietur r. conjicietur p. 17 l. 19 r. how can p 18 l. 37 Olympus r.
and matter here handled is the most noble and high cause in the World and the most neerly concerning the glory of God and the salvation of man to which I was drawn by the importunity of some Learned and Religious friends and also by the iniquity of a most blasphemous Book lately Printed and called A Commentary on the Hebrewes written by a namelesse Doctor of Divinity who new resideth in this Countrey but formerly in Broad-gate Hall so it was then called wherein he hath vented such blasphemies against Jesus Christ as without special revocation and repentance will in the end bring both himself and all his seduced Sectaries to that wofull Broad-gate of which mention is made Matth. 7. 13. Lata est porta quae ducit ad perditionem The Controversies are not concerning the mighty and glorious reformrtion of a square-cap a Surplisse and Crosse and a painted glasse-window or the like which have been an out-side pretendment amongst Vulgars to bring upon this Land innumerable Calamities But that Commentary hath laid the axe to the root and foundation of our Christian Religion by un-Godding Jesus Christ and blasphemously denying his grand and most gracious Work of Redemption and it is feared that the pernicious doctrines therein contained have many abetters and favourers in these dangerous Times albeit this Commenter is the first of all the Serpents nest that dared to peep out and appear in our English print who both by this Book and by his personal insinuations hath already as we know perverted many from the saving truth of the Gospel to the evident danger both of theirs and of his own soul and his iâ—pious ambition to be the Ring-leader in this blasphemy hath in this Countrey procured to him such a Title and Character as was fastned on Marcion the Heretick by Polycarpus when he called him Euseb hist â— 4. c. 14. Primogenitum Satanae Wherefore setting before me the honour of Jesus Christ and the service which I owe to the Church and to my Countrey and also the care which a Father ought to have of the soules of his Children I have endeavoured both to detect the blasphemies of this Commentary and also to set down with all such possible plainnesse as so weighty a cause would admit the evidences of our most necessary and precious Christian faith in the Eternal Son of God both by shewing his Divine nature and glorious Godhead who is our True Onely Supream and Eternal Jehova and also the Incarnation of this our God by assuming an humane body and soul and thereby the inestimable benefits which our Redeemer and Saviour hath acquired for us First in exempting his servants from eternal death by his obedience Passive in suffering death in our stead and Secondly by meriting eternal life for us by his Obedience Active in performing the whole Law of God as a Surety and Undertaker for us These things have I endeavoured to set forth not onely by the sacred evidences of the holy Scriptures and by the constant doctrine of the Church-Catholick in several ages thereof but also by humane illustrations and the probable correspondence of our Christian faith with right reason Which thing hath been formerly much wished and thereupon laudably begun in some of the high mysteries of our Religion long ago by a Writer of good antiquity to supply the defect thereof in the elder Writers whereof he saith Rich. de St. Vict. de Trin. l. 1. c. 5. Legi de Deo meo quòd sit Unus Trinus sed undè haec probentur me legisse non memini Abundant in his authoritates sed non aequè argumentationes i. We read the high and holy Mysteries of Christian Religion evidently and abundantly affirmed by authority of Scripture but where to read the proof thereof by humane arguments to convince our Carnal reason we find not This task I have taken upon me now especially in these dangerous Times for that the abounding of moral iniquity and dogmatical impiety maketh me fear that Christianity is upon the point of departure from our dear Countrey as it hath done formerly from most places both in Asia and Africa and also from some parts of our Europe where it once flourished as high as ever it did here I see false prophets multiply with great applause and that the greatest number of the true godly and learned Prophets are disgraced discountenanced silenced and left speechlesse and in their places God knowes for which this Kingdome generally groaneth a new Succession is sprung up like Darknesse succeeding light Which by an Ancient and Wise States-man was observed to be a forerunner and symptom of a Lands destruction Naevius apud Cicer. de Senect Cedo quî vestram Rempub. tantam amisistis tam cito Proveniebant Oratores Novi Stulti Adolescentuli For the like pressures which we now suffer extorted such a sad expression from the holy and learned Bishop Gregory Nazianzen when by reason of the insolencies of the domineering Sectaries he was fain to resign his Church of Constantinople saying in a publick Oration Naz. Orat. 46. ad Nect Deus Ecclesias vitam hanc deseruisse videtur He feared that God had withdrawn his providence from that Church and State Indeed God did in after-time remove the golden Candlestick from thence when he suffered the Turks to possesse that City God in mercy with-hold the like Judgment from this Land both in our dayes and for ever after us But yet when for the present we see so many most impious blasphemies not onely printed and published but also in shew licensed and connived at and that in so many Congregations unlearned intruders are crept in and take upon them to teach others what themselves never learned it seems to me a visible representation of our Saviours words foreshewing a fall For if Matth. 15. 14. the blind lead the blind both shall fall into the ditch at least it seemeth to be like that which we have often seen a poor blind man led by a dog Certainly these things must needs make godly Parents very anxious how their posterity can be instructed in the succeeding generation I have heard a most learned and prudent Gentleman in these Times professe That for the reason before alledged he would be careful to provide some printed Books of the true old Clergy of England that in them the necessary doctrines of Christianity might be had when such will not be found in the new verbal time-serving and men-pleasing Sermon-makers This I confesse hath been a great motive to me for the penning and publishing this Book that so I may in some measure lay up both an antidote and also a store for the good of the soules of mine own family and of others also Which consideration my Lord I am firmly perswaded is deeply printed in your honourable and pious heart as being tenderly affected to your own noble off-spring the surviving Jewels of your most vertuous and dear Lady already with God Which care is imposed upon
c Amb. n. 37. de Virgin Tull. Epist 69. Aug. Cont. Jul. l. 3. c. 13. Libri non erub sâ—unt your black Comment cannot blush Yet St. Austin said of Julian a Pâ—lagian for asserting an heresie lesse dangerous then yours Puto ipsum libri tui atramentum erubescendo convertitur in minium CHAP. VIII Sheweth against this Commenter that mens soules dye not with their bodies I Must not omit your rare doctrine concerning the soules of dead men You tell us that they are void of all sense of time intervening between the time of our p. 228. 267. death and resurrection though Scriptures speak as if we should wholly live till Christs coming but 't is because thousands of years seem but as one minute to one that sleâ—peth or is dead so long and None are entred into heaven besides Christ c. I perceive you like not the opinion of those Anabaptists who taught the Psychopanychian or sleeping of dead mens soules neither are you arrived to the height of the Jewish Sâ—dduces or heathenish Epicures for they denyed a resurrection which you confesse yet you have chose a fair middle way and with them you believe that our soules dye with our bodies and your confessing of the resurrection is but a reserve by which you re-inforce your doctrine of the Soules mortality for when you perceived that the words of Christ against the Sadduces made also against you when he alledged Matth. 22. 32. Exod. 3. 6. those words I am the God of Abraham to prove that Abraham then lived because Abraham's soul lived for those words were spoken long after Abâ—aham was dead to avoid this you tell us that it proves onely that Abraham must one day be recalled to life so though Abraham's soul was then dead and therefore Abraham was not living yet God is the God of the living that is of the living dead Abraham because some thousands of years after Abraham may be revived you may do well to reform Church-Creeds and adde to The Resurrection of the body the resurrection of the soul which hath been alwayes omitted because the Church thought that onely the body falleth and that the body onely is câ—davâ—r and onely of that there will be a resurrection to the penitent Thief it is said This Luke 23. 43. day shalt thou bâ—wâ—th me in Pâ—â—â—d se this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not yet come by your doctrine though sixteen hundred years are run out since St. Paul in the narration of his rapture into the third heaven confesseth he 2 Cor. 12. 2. knew not whether he were in the body or out of the body therefore in his opinion posâ—â—bly his soul might be in that heaven whilest his body was on earth and St. Stephen at his Martyâ—dome said Lord Jesus receive Acts 7. 59. my 〈◊〉 if his soul was then to dye I marvel why he would not as well say Lord Jesus receive my body but surely he thought his spirit or soul was not mortal and this is consonant with the doctrine of the best â—ilosophers who proved the soul to be separably existible because they discovered that our soul hath operations which are inoâ—ganical for the intellective faculty useth the body onely as an object but not as an instrument and our most excellently learned Physician and rare Philosopher Doctor Thomas Brown of Norwich hath taught us d Râ—lig Medici paâ—t 1. sect 35. 〈◊〉 l. de Aniâ—â— c. 44. vide 〈◊〉 l. 7. c 52. 〈◊〉 Hesâ—châ—â—m in vita Arisâ—â—ae Epimenidis â— 4â— 46. That in the dissecting of a man no Organ is found proper to the Reasonable Soule and that in the brain of man there is nothing of moment 〈◊〉 then in the Cranie of a â—east And Tertullian telleth a story of one Hermotimus whose soul used to leave hâ—s body for a time and Evagari as his word is to wandâ—r abroad whilest his body lay like a dead corps and to return again till his enemies took advantage and whilest his soul was absent they burnt his body And such another story doth Origen tell of the same Orig. cont Cels l. 3. man whom he cals Clazomenius Now whether this be true or not yet it argues that in the judgment of these profound Philosophers the soul possibly may exist out of the body I perceive that the Judgment of the Church hath but little power to sway you for you snatch at any paradox though heretical that comes in your way Eusebius tells us that this very opinion Euseb hist l. 6. c. 27. of the soules dying with the body and rising again with the body was accounted heretical by the Church and that it was in an open Council confuted by Origen though Origen himself erred on the other side and St. Austin in his catalogue of Heresies calls Aust haer 83. Aug. de Ecclesiast dogm c. 15. n. 72. Basil hom de avar n. 12. Philo. de mundi opificio p. 31. n. 2. this of yours the Arabick heresie and our humane soul is by him called Anima substantiva i. e. a substautivesoul because it can subsist alone and of such men which say their soules are mortal St. B sil saith they have Animam pâ—rcinam a swinish soul and Philo the learned Jew saith that a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a creature mortal and immortal because he hath a mortal body and an immortal soul and this the Church hath taught in all ages and is so delivered Ambr. de fide l. 2. c. 3. n. 22. by St. Ambrose That the soul of man cannot dye The sleeping of dead Saints which you read of in Scripture is meant just as their rising is not of soules but of bodies Many bodies of the Saints which slept arose Matth. 27. 52. But what think you of the soul of Christ did that die with his body No Christian that ever I heard of thought so perhaps neither do you or if you do I care not the same argument which the Apostle drawes from Christs resurrection to prove our resurrection will be as firm to prove the immortality of our soules by the immortality of his soul 1 Cor. 15. 16. If the dead rise not then is not Christ risen So if man's soul be not immortal then was not Christ's soul immortal and if Christ's soul dyed not neither will our soules dye The doctrine of the Soules immortality is so demonstrable by nature that the Ancient Christians symbols or rules of faith did not expresly declare it as an article of faith Christian because even * Si in hoc erro quòd animas hominum immortales credam libeâ—â—èr erro hunc erâ—orem mihi extorqueri nolo aveo patres vestros mortuos videre Cic de Senect heathen Philosophers both confessed and proved it but yet in the later Creeds of the Church the article of Christ's descent was added for no greater cause at first that ever I could learn or discover then this as
the air men riding on white horses and saying Go tell Didymns that Iulian is at this hour slain and bid him signifie the fame to Athanasius Theodoret also reporteth of an holy Theod. hist l. 3. c. 24. man named Saba that as he was earnestly and with tears praying against the tyranny of Iulian suddenly he changed his sad countenance and looking pleasantly said to them that were with him The Boar that rooted up the vineyard of the Lord is now slain This proved true and at the very same time though this Saba was distant 20. dayes march from the place where Iulian Stativis died and because it could nâ—ver appear by what man Iulian was slain men might well think it was done by some extraordinary means for though the Peâ—sian king against whom Iulian made his last war made great inquiry through his whole Army and proposed great honours and rewards by proclamation to him that had Soz. l. 6. c. 1. slain the Roman Emperour yet â—one could be found to take that honour upon him Nay I finde in Socrates Soc. l. 3. c. 18. that one Calisius who was of the train or life-guard of Iulian reported in writing that this Iulian was wounded and slain à Daemone that is by a good or a bad Angel for by Heathens both sorts are called daemones upon these presumptions which to me seem not unprobable the Church-men of those dayes did attribute the destruction of this blasphemer to the extraordinary hand of God and therefore Nazianzâ—n in one of his Orations against this Iulian useth this expression Audiâ—e angeli quorum opera tyrannus extinctus Naz. in Julian Orat. 3. est i. Hear O ye Angels by whose Ministery this Tyrant was destroyed I might here adde the like examples of Gods vengeance shewed upon other Arians as upon Georgius who was put into the sequestered Church of Athansius but in the end the people fell upon him dragged him through the City of Alexandria beat him and slew him and burnt his body to ashes As also how the Arians accounted him after his death for a Martyr as Epiphanius Epiph. haer 76 notes But Olympus an Arian Bishop perished by a more memorable vengeance for having blasphemed the Trinity Pal. ad an 510. Platina in vita Anastaâ—ii 2 di as he was in a Bath three fiery darts were cast at him visibly by an Angel and by them he was presently fired and burnt to death as Palmerius in his Chronicle reporteth But thus much may suffice for the first question This Exposition being admitted upon those places in the 3. Evangelists as I do firmely believe it is the true meaning thereof this question will be clear which by other Expositions hath a long time much perplexed our Expositours and could never give satisfaction to the Reader nor could the Expositours tell us certainly upon what persons they could fasten this sin and therefore Beza in his notes upon 1 Epist of Saint Iohn c. 5. v. 16. tells us it is the sinne of the Devill because indeed as he there states it it could not be found clearly in any man CHAP. VI. The second question why this blasphemy of denying 2. Quest the Godhead of Christ is said to be especially unpardonable THe reason why the denying the Godhead of Christ is said to be the irremissible sin is because AugEpist 105. if Christ be not indeed the true and onely and supream God then he hath not redeemed us and we are and must be for ever Massa dâ—mnationis i. a lump of perdition and fuell for hell-fire for there is no salvation in any other Acts 4. 12. When St. Peter had said Thou art Christ the Son of the living God Matth. 16. 16. Christ told him Vpon this Rock will I build my Church that is upon this Confession that Christ is the Son of God for the Church is the nursery Cyp. de simpl cler n. 76. of Heaven and none can have God for their Father who have not the Church for their mother and the Church is built upon this foundation and other foundation can no man lay then that is laid which is Iesus Christ 1. Cor. 3. 11. for This is life everlasting that they might know thee the onely true God and Iesus Christ whom thou hast sent John 17. 3. that is as St. Austin expounds Aug. cont ser Arian to 6. n. 17. it to know thee and whom thou hast sent to be one true God There is no redemption and therefore no salvation but in Christ nor can there be any salvation by Christ if he be not God and though Christ be God and so a Saviour yet salvation cannot be from him derived to any that do not believe him to be God The aforenamed Father when he desired vehemently to work upon his Readers he divers times used this expression Per Divinitatem humanitatem Domini obsecro I beseech Aug. Epist 203. you by the Divinity and humanity of our Lord. And both he and other Fathers in their Expositions Chry. 4. hom Antioch Aug. de Doct. ch l. 2. c. 16. of that saying Be wise as Serpents Matthew 10. 16. Tell us that the Serpentine prudence is that when he is aâ—saulted he exposeth his body to blowes that so he may preserve his head To teach us that we also in time of persecution Custodiamus caput Epiph. hae 37. id est Christum in confessione i. though we fail in some inferiour points of Religion yet to be sure to hold to God in Christ for Christ is the head of his Church and the head of Christ is God 1. Cor. 11. 3. In Christo caput Euseb Hist l. 1. c. 1. est Divina naturâ— saith Eusâ—bius and Saint Hierome gives the reason Qâ—oniam Deitas quae in eo erat gubernabat Hier. in loc i. The Godhead in Christ did govern the humane nature for whosoever rejecteth the Godhead of Christ doth thereby disclaim the only sussicient means of Redemption and therefore Fuâ—gentius saith truly i. Christianus esse non potest quiâ—qâ—is Christum Dominum Deum suum esse non dixerit i. He that doth not confess Fulg. de fide P 9. n. 1. that Christ is his Lord God cannot be a Christian For such a mans religion is no better then the religion of Jewes and Turks for both these confess a God but Ariani Jâ—daeorum Judaei Arianorum Ambros de incar c. 2. n. 27 neither of them confess Jesus to be that God And * Carion in Const magno Act. mon. in Hen. 7. n. 52. Atha eont Arian Orat. 2. n. 5. Apolog. 2. n. 16 Apol. de fuga Caâ—ion in his Chronicle saith that the Arian Heresie did open the door to let in Turâ—isme and was Praecursor Mahometis i. that Arius was the forerunner of Mahomet and so of Antichrist and Mr. Fox doubteth not to affirm that the Turk is the principall Antichrist and the Fathers long
Son himself shall 1. Quaest be subject whereas in truth onely hâ—s Church is then to be subjected more then it was before and not his own Person no not his very humanity more I say then it was whilest he walked on the Earth For then he was not onely without sin but moreover he was obedient to death even the death of the cross Philip. 2. 8. For the understanding hereof I premise three considerable observations First the Apostle doth not say the Word shall be subject for then he must mean that the Godhead of Christ should be subject which is impossible but he saith the Son shall be subject Now we know nothing is more frequent in Scripture then that holy men are called the Sons of God as Matth. 5. 9. Luke 6. 35. so that the subjection of the Son of God doth here signifie the perfect subjection of holy men at the resurrection of the just as will more appeare anon Secondly I observe that whereas he saith The Son himself shall be subject and yet cannot mean the naturall and individuall Person of Jesus Christ but onely his Church it must needs declare that the appellation of tâ—e Son of God himself is given and communicated to his elect members who are his Body mysticall as being really united to his body naturall and with him who is the head they are One body so that Christ and his Church are called One Christ which by the Fathers is usually called Plenitudo Christi Christus â—â—tuâ— Christus Vniverisus Tertullian in his sense said Tertul. de Poenit. Aug. â—n Jo. Tract 21. of this mystery Ecclesia est Christus cum ad fratrum gâ—nuate proter dis Christum contractas and so Saint Austine Christi facti sumus non soâ—um Christani Plenitudo Christi est caput membra Câ—â—istus Ecclesi i. The Church is Christ so that when you are prostrate at the knees of the brethren you touch the knees of Christ We are not onely Christians but we are Christ the Fulness of Christ is the head and the members that is Christ and hâ—s Church Thirdly Observe that it is said Then shall the Son 3. be subject by which future expression it may clearly appear that the subjâ—ctâ—on here meant is not yet come to pass and therefore cannot be understood of the naturall proper and individuall Person of Jesus Christ for all manner of subjectâ—on that can be expected from him is already perfect in his own proper humanity because himself never rebelled against the Godhead Nazianzen saith of him Annon nunc subjectus est an Naz. Orat. 36. ut de Deâ— hoste loqueâ—is But though Christ in hâ—s own proper humanity ever was is and will be subject to the Godhead yet of Christ in regard of his â—ody Mysticall which is the Church of Elect â—s called by her Spouses Id. ibid. own name the same Father saith Pâ—ccaâ— a nostra sumpsit inobedientiam quamdâ—u egâ— inobediens sum Coristus per me inobediens est Cum subjectionem nostram implevâ—rit nosque adduâ—â—râ—t tum ipsâ— subjâ—ctus dicitur Christ hath taken our sins and dâ—sobâ—dience on himself so long as I am inobedient so long Christ by me is said to be inobedient when he hath wholly subdued us and presented us perfect to the Father then the Son himself is said to be subject The answer to this question How the Son himself Answer shall then be subject is this That in Scripture-language the Church or Saints and Members of Christ aâ—e called and really are with their head One whole Christ they are himself and therefore their subjection is his subjection and so long as they are not fully subjected the Son himself is not wholly subject For if the naturall body of Christ be called Christ as it is when we say Christ is buried when onely his body was buried much rather may his great Mystcall and Pâ—liticall Body be called Christ and so it is 1 Cor. 12. 27. The Body of Christ all the Members are but one Body so is Christ and Gal. 3. 2â— All are one in Christ Jesus see 1 Cor. 6. 15. If it were not for this reall union of Christ and his Church how could Christ truely say I was hungry Matth. 25. 30. and ye gave me meat for the meat is meant of that which is given to his poor Members and not to his own proper self and thâ—s is clearly and often explained by S. Austine a Aug. in Jo. Tract 28. Non enim Christus in capite non in corpore sed Christis toâ—us in capite in corpore and again b In Jo tract 108. Vnus est Christus caput corpus ipsi sunt ego and again c In 1 Epist Jo. tract 1. Carni Christi conjungitur Ecclesia fit totus Christas caâ—u corpus and again d Ibid. tract 10. Filâ—i Dei sunt câ—orpus unics Filii Dei â—um ille caput sit nos Membra unus ' est Fâ—lius Dei and more yet e De Verb. Dei Serm. 14. Caput cum corpore suâ— unus est Christus The Apostle saith Eph. 5. 31. We are memberâ— of his Body of his flesh and of his bones upon which words the same Father saith f De Temp. serm 234. Ipse Christus est spensur sponsa sponsus in capiâ—e sponsa in corpore The sum of what he saith is this We are not to imagine Christ to be onely in the head for the whole Christ consisteth of the head and body The head and body are but one Christ his Members are himself so there is but one Son of God for the whole Christ is both Bridegroom and Bride By reason of this Union Christ said Saul Saul why Acts 9. 4. persecutest thou me For Christ is in Heaven as head but his Body is on Earth If one tread upon the foot the head crieth you tread on me g Aug. de Verb. Dei ser 49. Vnitaâ— est à capite ad pedes head and foot are united as one Body and therefore by the Ancients h Prosp Psal 101. Those which are strong in Christ are called his bones The Apostle is the mouth of Christ Saint Ambrose wished would I were Ambr. n. 51 34 but his Foot Others are his Eyes as the Prophets Others his hands as those that do good and the poor are his belly yea the Prophet calls his people the apple Zach. 2. 8. of his Eye So it is said John 3. 13. No man hath ascended into Heaven but he that came down from Heaven For although holy men ascended into Heaven yet this is a Truth because such are included in the plenitude of Christ i Aug. de Verb. Apost ser 14. In Coeâ—um non ascendâ—t nâ—si Christus si vis ascendere â—sto in corpore He that will ascend must first be in Christ It is said Col. 1. 24. I fiâ—l up that which
for us in Heaven and there shewing and offering himself for us As this P. 84. c. 5. v. 7. page 160. c. 9. v. 7. Commenter would have us believe and if he could what need was there that God the Sonne should undergoe such bitter and cruell torments and death also To this I answer that as things then stood God could not otherwise save us but by the Incarnation yea and the death of his Son because as is before shewed God hath limited and bound and confined himself by his own word his Law his Decree and Covenant for by his sentence and determinate judgement he had denounced death and a curse to our first Parents and in them to all their Posteritie Gen. 2. 17. In the day thou eatest thereof thou shalt surely die and Ezech. 18. 4. The soul that sinneth it shall die and Rom. 6. 23. The wages of sin is death and Deut. 27. 26. cursed be he that confirmeth not all the words of this Law to do them and Matt. 5. 19. Whosoever shall break one of the least of these Commandments shall be called the least in the kingdom of God and James 2. 10. Whosoever shall keep the whole Law and yet offend in one point he is guiltie of all We see that here is a curse and death denounced to all transgressors of the Law and this curse and death must needs fall upon Mankind because God is true and just and righteous But suppose the transgressours of the Law could escape the curse and death denounced yet how should they obtain life eternall seeing that is not obtained but by the perfect and exact performance of the Law of God which no mere man of all the sonnes of Adam hath or can perform For the Condition or Covenant for life is Levit. 18. 5. Keep my Statutes which if a man do he shall live in them so Ezech. 20. 11. Rom. 10. 5. Gal. 3. 12. and this is confirmed by Christ Matth 19 17. If thou will enter into life keep the Commandments These considerations being premised let us now move the question cannot God assoil men and give them eternall life at the request onely of Jesus Christ although Jesus had never suffered the pain and death of the Crosse I answer That God cannot absolve man from sinne without satisfaction to his Justice his Truth and Righteousness I may say God cannot do this as well as the Scripture saith Tit. 1. 2. God cannot lie And 1 Sam. 15. 19. The strength of Israel will not lie for as Saint Austin hath truly said Diabolus non fuit superandus potentia Dei Aug. de Trin. l. 13. c. 13. sed justitia i. as things then stood The devil was not to be conquered by the power onely but by the Justice of God And therefore before man can be redeemed and absolved the curse and death denounced must fall upon man for transgressing the Law 〈…〉 of his God and before man can enter into 〈…〉 Commandements of God must be perfectly 〈◊〉 by man Now if we can shew that the just sentence of God in the curse and death hath bin fully executed on man and that the Justice of God hath had its full course and if we can shew that the whole Law of God hath bin most exactly performed by man and all this by no other man but onely by the great Son of Mâ—â— Iesus Christ being God Incarnate and for this reason incarnate that he might as an undertaker and suretie for mankind both take upon him the curse and suffer death by obedience passive and also perform everâ— title of the Law by active obedience and this for us and in our stead and that our transgressions were imputed to him and his righteousness in performing the Law is imputed to us and that by vertue of the Covenant most justly and that mans redemption and salvation could not otherwise stand with the truth and righteous judgement of God For as Athanasius saith Verbum Atha Ser. 3. cont Arian 6. nunquam destinatum fuisset fieri homo nisi hominum necessitas requisisset i. the Son of God had never been ordained to be made Man if mans necessity had not so required All this being undeniable I trust the Christian Reader doth apprehend the reason why our true and onely God must needs have been incarnate for the working out of mans redemption Justification and salvation CHAP. XI That Christ was a person able and fitt to performe the law and to suffer for manking and that he did stand in the place and stead of all men VVEe have seen what Christ hath vndertaken for us But it must next be inquired whether Christ were a person able and fitly qualified to performe what he undertook viz. to take away the sins of the world and indeed Iesus Christ the Son of God perfect God perfect man was a person able and every wayfitly qualified for performance of the truth of God both in suffering the punishment and in performing the whole law of God in the behalf of man for as man is a Miâ—rocosme or an abridgment of the great world as Austin saith Omnis creatura in homine est i in man Aug. l. 83. quaest n. 87. Every creature is comprised So Christ is the Epitome of mankind and to be esteemed an Vniversal man in as much as â—â—rist the head and all his mystical members arâ— one mystical body as hath bin shewed before Christus universus est caput cum membris i the whole Idem ibidem quaest 69. Christ is himself the head and his Church the members for if the first Adam be esteemed as all mankind why should not the second Adam be so much rather accounted S. Austin saith of the first man Omnis homo Aug. Retract l. 1. c. 15. Abm. de Obitu Satyri n. 29. Pros resp ad Cap. Gall. c. 9. â—errenus est Adam i All men earthlie are one Adam â—nd of Christ S. Ambrose saith as much in Christo Summa universitatis est portio singulorum i Christ is the â—otal sum of all men and a portion of everie man and Prosper gives this true and excellent reason of it Nullus est hominum Cujus natura non erat suscepta in Christo i There is no man in the world whose nature Christ took not upon him and therfore the Scripture calleth Christ the last Adam as well as the first man is called the first Adam 1 Cor. 15. 45. And yet more expreslie it saith Gal. 3. 28. Yee are all One in Christ Iesus And so againe 1 Cor. 12. 12. And indeed wee are rather nearer of kindred and by a better tie to the Second then wee are to the first Adam not because Christ and wee are the Sons of men which cannot be said of Adam who was Terrae-Filius the Son of the earth and not the Son of man but Omnes nati ad primum renati ad secundum Pros sent 299. pertinent Wee derive ourworse carnal
Generation from Adam but our better and spiritual regeneration is derived from Christ and as there are no Sons of Men but such as are so from Adam so ther are no Sons of God but those that are so from Christ Now if it be demanded how Christ and wee can be accounted one and what it is which came from Christ and is in man that so he may be said to be in us and so that what he did or suffered should be really accounted as done or suffered by us for although wee know why Adam's sin is imputed to us viz. because wee are of the same Lump propagated carnallie from him but yet why Christs righteousnes oâ— his sufferings should be imputed to us seeing wee are not propagated from Christ nor ever were in his loines as wee were in Adams is now the question To which this is the arswer that as Christ received his flesh and blood from man so man hath received the divine Spirit from Christ and as the natural bodie of Christ is made of the same lump of Adam that our's is so man hath in him the self same spirit that is in Christ though he be in heaven and wee on earth by which spirit wee are called the Sons of God just as Christ by taking our flesh is called the Son of Man Nos homines vocamur filii dei quia filius dei Atha in decret Nic. Conc n. 13. nostrum gestavit corpus quia Spiritus filii in nobis est i Men are called the Son of God because the Sons of God took his bodie of man and put his owne Spirit into man and therfore Christ doth fitly sustaine an Universal person of mankind That the Spirit of Christ is given and put into man the Scriptures doe manifestlie declare First it appeareth evidently in the regenerate Man of sueh S. Paul speaketh when he prayeth Ephe. 3. 17. That Christ may dwell in their harts And how Christ may be sayd to dwell in Man Saint John sheweth 1 John 4. 13. Hereby we know that we dwell â—in him and â—e in us because he hath given us of his Spirit and hence it is that Saint Chrysostome saith Anima sancta est Tabernaculum Chrys ho 2. Antioch Christi id est The soul of an holy Man is Christs Tabernacle For indeed though Christ had not at all assumed flesh from Man yet because the same Spirit which is in Christ is also so put into and communicated to man it is sufficient to make Christ the head of the Saints his Members to be but one mysticall Body with him And this is intimated by Saint Paul when he saith Ephesians 4. 4. There is one body and one Spiriâ— which is as much as if he should say though the Saints on earth are many yet because all are endued with one and the same Spirit of Christ therefore all are but one body with Christ even as in man there are many parts and members yet because all parts have the same soul in them therefore all together are but one body Hence it is that Origen saith Omnes salvandi sunt Orig. in Eze. ho. 9. unum Corpus id est All those which shall be saved are but one body and Saint â—asill giveth this reason of their vnitie Quia unus est Deus si in singulis Bas Epist 141. sit omnes coadunat id est Because there is but one God if this one God be in all he doth thereby Tert. de Trin. n. 28 Christus est ecclesia De Paenit n. 16 unite all and this unitie is also expressed by these odd words in Tertullian Spi itus nos Christo confibulat id est It is the Spirit that doth button us or joyn us to Christ For this reason the Scripture saith Romans 12. 5. We being many are one body in Christ And again 1 Corinthians 6. 17. He that is joyned to the Lord is one Spirit And again Galathians 3. 28. Ye are all one in Christ Jesus yea such is our conjunction and union with Christ and his with us by reason that his Spirit is in us that Theodoret doubted not to say Si pati possit Theod. in Dâ—alog impatib n. 13. divina natura supervacanea fuisset corporis assumptio id est If the pure Godhead were of a nature passible so that it could have suffered for man God should not have needed to be Incarnate And Saint Augustine puts the case a little plainer and nearer thus Si Christus non assumpta carne à Virgine sed vera tamen apparens nos vera morte redimeret quis eum non potuisse audet dicere Suppose Christ had not taken his flesh from the Virgine and so not from Adam but yet had really taken a body upon him some other way and in that assumed body had really died to redeem man who dares say that he could not and no doubt such a suffering had been sufficient for our redemption if as I said before God had not otherwise determined and limited himself by his sentence of the curse and death upon the seed of Adam And thus we have seen how Christ and the Saints are united and become one body SECT II. More of the same That Jesus Christ was a Person every way fitly qualified to be Man's Redeemer both for that he was free from all sin Originall and Actuall although he took flesh from the loynes of Adam and also in regard of the infinite worth and excellencie of his Person THe qualities required to a redeeming high Priest are set down Heb. 7. 26. For such an high Priest became us who is holy harmless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled seperate from sinners For if Christ were not absolutely without sin in his own Person he could not be a fit sacrifice for our sins the Lamb of God must be answerable to the paschall Lamb his Type A Lambe without blemish and so the Scripture describeth Christ 1 Pet. 1. 19. as a Lambe without blemish or spot and that he knew no sin that he did no sin and that in him 1 John 3. 5. is no sin As for any actuall sinne there will be no question among Christians but the difficulty is in shewing Christ to be without Origâ—â—â—l◠〈◊〉 because he was in the loins of Adam when he fell and is the Son of David of Abraham and of Adam and the Church hath ever acknowledged that the whole lump of Adam is a Prosper Resp ad Genu. Massa corruptionis as Prosper saith and b Aug. Epist 105 157. De Civit. l. 15. c. 1. alibi Massa damnationis Vâ—nculnm damnationis Apostatica radâ—x Massa originaliter tota damnata as S. Austin often confesseth in all these words and many more id est a corrupt lump a lump of damnation an Apostate root totally condemned from the the very Originall The Apostle also seemeth to lay this to the charge of Christ 2 Cor. 5. 21. He hath made him to
is applied to a Man S. Basil saith Baptismus est similitudo Basil de Bapt. lib. 1. n. 18. Crucis mortis sepulturae râ—surrectionis i Baptisme is the similitude or representarion of the Crosse death burial and resurrection of Christ He that will have two Baptismes doth implie a similitude of two deaths Christ died but once and wee in our Baptisme dyed with him Christ dieth no more nor we by Baptisme can dye any more with him Theophilact so expoundeth Theoph. in loc these words He that will be twide Baptized doth therby make a representation of two Deaths and two Crucifyings of Christ And put him to an open shame Because it is ignominious and a great undervaluing of that one most precious and alsufficient Sacrifice of Christ to Imagine that his once dying is not Satisfactorie to the Justice of God for all our sins both before and after Baptisme Therfore it must needs follow that it is also Ignominious to his said death for any Man to represent or apply two deaths of Christ to himself by two Baptismes for as his once dying is a sufficient redemption so one application of it to our selves by one Baptisme is a sufficient application If therfore by sin we fall away from the benefit of Christs death by suffering sin to live and raigne in us having once died unto sin Sacramentally by Baptisme we must returne to the benefit therof by repentance and mortification of sin and not by a new or second Baptisme For the earth which drinketh in the raine c. vers 7. 8. Here is a second reason alleaged against re Baptization 2. Reason taken from the similitude of the earth with Man for the earth which hath bin watered by raine from Heaven and dressed by the husbandman if it bring forth good fruite answerable to its watering and dressing it is a signe that the blessing from God still continueth on it Even that blessing wherwith it was at the Creation blessed when it was said Gen. 1. 11. Let the earth bring forth grasse and the fruit tree But if after this watering and dressing it beareth only weeds thorns and briers then a new watering will not help it but make it worse by giving a new and fresh aliment whereby those Weeds and Thorns will be increased and grow stronger watering is not a meanes to kill them or to extripate them So that Christian whose soule hath been watered with Baptismall Grace and dressed with holy doctrines of repentance and faith toward God and hath been instructed in the certainty of the resurrection and of Judgment eternall and yet for all this bringeth no fruites of Righteousnesse and Holinesse but contratily aboundeth luxuriantly in all manner of carnall vâ—ces let him not think that these weeds and thorns of his soul can be mortified or killed by a second baptismall watering Which if it should be applyed would rather accumulate higher and increase his sins then diminish them even as rain doth weeds because such a second Baptism will be accounted â—s a second crucifying the Son of God and shaming him by undervaluing his own most precious death so as it is before said and as the Earth being cursed Bâ—ingâ—th forth thorns and thistâ—â—s Gâ—n 3. 18. So that baptized Ambro. in loc One who bringeth forth no better fruit is nigh unto cursing and like unto Thornes his end is to be burnt He saith but nigh unto Cursing not yet altogether accuâ—sed and whose end is to be burnt yet not presently thrown into the fire for as St. Ambrose expounds it Combustio non crit nisi quis in finâ—m permaneâ—t in peccatis suis In this exposition of this Scripture all this while the reader doth not find any imposibility of repencance of renuing or of remission and pardon of the grand blasphemy the impossibility here mentioned â—s only an impossibility of renovation and repâ—ntance by a second baptism If this exposition be admitted it will quit us of a great deal of trouble which some Expositors have occasioned and thereby much perplexed many mens mindes How well or ill other writers of late have expounded this place I take not upon me to censure nor am I so wedded to this as to propose it Magisterially but with submission to my Superiors this may be true though others are not false for the Character which St. Austin setteth on the Mosaicall Scriptures and Aug. confes lib. 12. c. 31. 32. their Expositors may serve for all other Scriptures Cum alius dixâ—rit hoc sensit Moses quod ego et alius dicit imò illud quod ego cur non utrumque dixero sensisse id ibid. utrumque verum est and again he saith Moses sensit quicquid veri hic potuimus invenire et quicquid nondum possumus invenire whatsoever truth may probably be gathered out of a Scripture agreable with the faith and profitable may with humility be submitted unto as if it were the true meaning of that most wise Spirit by whom it was inspired who hath so composed the Scriptures in such a temper as may be sutable to the various senses of men although some see more in them then others have discerned my humble prayer shall be with him Domine nec fallar in Scripturis nec fallam ex eis i Aug. confes l. 11. cap. 2. The Lord grant that I may neither be deceived in the meaning of Scriptures nor by Scriptures deceive others CHAP. VII A review of those words Heb 6. 4. and some doubts cleared â—concerning the former Exposition what moved the Apostle to handle the Doctrine of Baptism and so strictly to forbid Anabaptisme in this Epistle to the Hebrews THe summe of the former Exposition is That if a man fall from baptismall Grace he must nor expect a restoring thereunto by a Second baptisme this place being the chief in Scripture by which Anabaptism or Rebaptization is expresly inhibited though something obscurely It would now be inquired whether this Word Inlightned in this place may not signifie those that are instructed or chatechised onely and not those that are baptised and this because some think that instruction in the Christian doctrine is here principally meant for that the custome of the Church was that in Adulto baptism which was the baptizing of people when they were in yeares of discretion catechising ever went before baptism To this I answer that in the Ancient Church language it cannot appear to me that any were called Illumâ—nati i the Inlightned before they were actually baptized although they were ever so exactly instructed and known to be very learned in Christian Doctrine for we find that many were chosen and compelled to be Bishops before they were baptized as Eusâ—bius Naz. orat 19. 20. Soz. l. 7. c 8. Ruffin hist l 2. c. 11. Soz lib. lâ—b 6. c. 〈◊〉 Bishop of Caesaria in Caâ—padocia who was the Predecessor of St. Basil and after him Nectarâ—us was chosen Bishop of Constantinople by Theoâ—osius
Christ is the Authour or Testator of the Evangelicall Testament and not onely a Witnesse or Martyr as the Commenter would have him Chapter VIII The Immortalitie of the Soules of Men asserted against this Commenter from our Saviours Page 23 words Matthew 22. 32. Luke 23. 43. That the Article of Resurrection is therefore expressed to be said of the body onely because the Soul dieth not which is shewed in Saint Pauls Rapture and Saint Stephens Prayer from Church Writers Philosophers and Physicians observations in Anatomie the Souls mortalitie was the old Arabick Heresie Of the immortalitie of Christs humane Soul and consequently of ours That the Doctrine of the Souls immortalitie is now an Article of the Creed and why this Article was then newly added to the old Creed Chapter IX That the Article of Christs descent was added to Page 26 the old Creed principally to set forth the Immortalitie of the Soul of Christ and so of our souls An examination of the tradition oral and the writing of Creeds The summe of the ancient Doctrine of Faith briefly delivered by Irenaeus and the most Ancient Creed thereunto agreeing recorded by Tertullian Chapter X. That divers additions were made to the old Creed Page 29 occasioned by divers Heresies What the Heresies were and what Articles they occasioned and particularly that the Arabick Heresie denying the Souls immortalitie occasioned the Article of Descent is probably shewed for that it was not any Creed generally received before the death of Saint Austine the Nicene hath it not yet the Athanasian at first had it not nor is it in the symbolicall Hymne called Te Deum A modest censure of the Athanasian symbol and an Observation concerning the multitude of Creeds Chapter XI Of the word Hades which is translated Hell Page 32 that it proves the soules immortalitie in that it signifies a being subsistence or permanencie of the souls of dead men separated from their bodies and residing in a Mansion and Condition invisible to us Mortals That the place and state of souls separated is kept secret from us though the knowledge thereof hath been and is much desired Of Saint Hierom's and Curina's visions and the apparition of Irene deceased Chapter XII A censure of those visions of Saint Hierome and Page 35 Curina by comparing them with the Ecstasies of Saint Peter and Saint Paul mentioned Acts 10. 10. and Acts 22. 17. What an Ecstacie Traunce or Vision is In what manner God spake to the Prophets in visions Of Saint Johns Revelation The difference between Divine Inspirations and prophane Enthusiasmes That the one illuminates the other obtenebrates mens understanding and how such raptures or exstacies do argue and prove the Soules seperabilitie and immortalitie Chapter XIII That the Apparitions of the dead do not prove the Page 39 Souls immortalitie For that they are not really the Soules of men deceased but possibly may be the delusions of Satan assuming the shapes of men Why Necromancy is forbidden Deuteronomie 18. 11. Albeit the dead cannot appear to the living at their desire That the state of Soules seperated is concealed Chapter XIV That the Soules immortalitie is confessed by the Page 41 Church Catholick That the Commemoration of the dead in the Church Litnrgies was principally to set forth the Churches belief of the immortalitie of their Soules For that the dead receive no benefit by the prayers of the living The Opinion of some Divines concerning Saint Pauls prayer for Onesiphorus 2 Timothy 1. 18. and of that saying 1 John 5. 16. of which see a full Exposition in my fourth Book Chapter XV. That the Father's did not believe as the Commenter Page 43 doth that Soules departed are insensible as if they were dead or asleep because the Saints departed do pray for the Church Militant as the Fathers thought Chapter XVI Of the departures of mens soules That their conductors Page 48 and leaders to the other World are Angels good or bad That soules seperated are setled in certain Mansions is shewed by Scriptures and Fathers whereby the permanencie and immortalitie of the soul is clearby proved That all those severall mansions go under the generall appellations of Heaven and Hell Chapter XVII A particular detection of the blasphemies contained Page 51 in the Commentarie which are reduced to these two heads The first shewing the blasphemies against the Godhead of Jesus Christ The second shewing the blasphemies against the Incarnation of God and his gracious work of Redemption CHAP. XVIII The dreadfull consequences of the Commenters Page 51 blasphemies in denying the Godhead of Christ and his great works both of Creation and Redemption That it is much better never to have been born or by death to be annihilated or to perish as the beasts doe then to live and die in these sinnes and to rise to judgement The conclusion of the first Book The Table THE SECOND BOOK Containing an assertion of the Godhead of Jesus Christ against the Commentarie Chapter I. AN introductorie discourse concerning Page 1 the sinne against the Holy Spirit as it is described Matth. 12. 31. Mark 3. 29. Luke 12. 10. Divers doubts difficulties and opinions thereof Chapter II. What the word Blasphemie signifies That this Page 4 sinne was the blasphemous denying the Godhead of Christ The spreading of that Pharisaicall blasphemie amongst Jewes and Heathens Of Apollonius of Tyana the Magician compared by Heathens with Christ for miracles Certain considerations premised for clearing doubts concerning this sinne and two conclusions extracted from those consisiderations Chapter III. That the Godhead of the Sonne is called Spirit 7 and Holy Spirit that every Person in the Trinitie is and may be called the Everlasting Father in respect of Creatures and yet how the appellation Father is proper to the first Person That every Person is holy and an Holy Spirit and yet how the appellation Holy Spirit is proper to the third Person That the words Spirit and Ghost signifie the same thing Chapter IV. Diverse Observations of the words of Christ Matthew Page 20 12. The result is that the Pharisee's blasphemie consisted in the deniall of Christ's Godhead The difference between a sinne against the Sonne of Man and against the Holy Spirit The judgement of the Fathers herein Chapter V. The Opinion of later Divines concerning this Page 14 sinne that they affirm Arius and the Emperor Julian the Apostate to have sinned this sinne An examination of the particular sinne of the said Arius and Julian and a breif narration of their lives and deaths Chapter VI. Why the Blasphemy of denying Christs Godhead Page 33 is called the unpardonable Sinne that the Commenters Doctrine in this grand Heresie is no better then Judaisme or Turcisme that it is by the Fathers esteemed and called Antichristianisme To deny Christs Godhead is to renounce redemption and salvation by him wherein the worth and preciousness of the blood of Christ consisteth Chapter VII That the Commenter in Logick sheweth himself Page 37 to be a