A TREATISE of the sin against the holy ghost made by M. Augustine Marlorate. Translated out of french to the great consolation of all such as repent them of their sins, and to the astonying of of those that mock and despise the Gospel of our Lord jesus Christ. james. 5. verse. 19.20. ¶ Breethern if any of you have erred from the truth and some man hath converted him/ let him know that he which hath converted the sinner from going astray out of his way/ shall save a soul from death and shall hide a multitude of sins. ¶ Imprinted at London by Lucas Harison Augustine Marlorate to the christian Reader wisheth health and peace through jesus Christ. LEst any should think that in this small Treatise, I (like an evil Attorney) would go about to defend the cause of such, as mocking God, do dally with the Gospel thinking to follow it or leave it as often as they list, as if of themselves & at their own choice they might make atonement with the son of God, whom they give over to opprobry: I beseech you in the name of our Lord jesus patiently to reed over this Treatise to the end. So doing I hope ye will judge that mine intent hereby is only to bring such again into the right way of salvation, as hitherto have not so well profited in the knowledge of the Gospel that inestimable treasure as the excellency and great benefit thereof requireth: to th'end that all such as shall hereafter hear the sound of the voice of jesus Christ in his Church, may know that he is ready to judge such as resist & despise his word, but chiefly those that in this great light of the Gospel * Ephe. 4.29 gree●e the holy spirit of God by whom the faithful are sealed for the day of their redemption. Forasmuch then as the word of God is directed to divers manner of people, and is not received of all with one manner affection, as appeareth in the similitude of the seed, Mat. 13.19. this Treatise may serve to both, that the good (being inspired with the holy ghost) may be assured of the doctrine which they follow and may be strengthened more & more in the Lord, and in the power of his might, Ephe. 6.10. Galla. 1.8. courageously to reject all spirits (yea were it an angel of Heaven) that should teach any other doctrine for the salvation of men then that which is contained in the holy gospel: and that such other as this holy and sacred doctrine hath not yet taken so deep root in, may earnestly be moved to consider at the length wherein the surety of their salvation consisteth, Ephe. 4.14 that they from hence forth be no more like children wavering & carried about with every wind of doctrine, by the deceit of men & by craftiness, whereby they lie in wait to deceive: But wholly may rest on Christ and submit themselves to him which died & is risen again for them: Rome 14.9. and also to the end that they which through infirmity, or for fear of men, or loss of their goods & honours have shut up and hidden the secret of faith, may wake out of their drowsy forgetfulness & hereafter open their mouths to confess to salvation before all men that which fait hearted fear hath made them so long to hide & dissemble, Rom. 10.10. lest preferring the glory of men before the glory of God, they in th'end feel the effect & execution of this horrible threaning which is pronounced on them that tempt jesus Christ before men Finally this treatise tendeth to this end that all excuses set apart, Mat. 10.33. Phil. 2.12. Act. 17.30. Mal. 4.6. each man may seek for his salvation with fear & trembling, seeing that God having so long forborn in time of ignorance, willeth now all men in all places to repent, jest he come and strike the earth to destruction. Ezech. 18.27. When the wicked turneth away from his wickedness that he hath committed & doth that which is lawful and right he shall save his soul alive. Hebru. 4.16. Let us go boldly unto the throne of grace that we may receive mercy and find grace in time of need. A treatise of the sin against the holy Ghost. SEeing that bold and rash men overshoot themselves so far, as to give judgement of that which is known to one only God, and often forgetting what they themselves aught to be, and how they aught to live according to Gods will, cruelly condemn those on whom the Lord will have mercy: It is good first to note that not all sin which seemeth to be against the holy Ghost, is sin against the holy Ghost in deed: for there are many that resist the truth of the Gospel, whereof if seemeth they have had some knowledge, which nevertheless sin not against the holy Ghost, in as much as it is joined with some ignorance which exempteth them from this horrible sin which is not pardoned in this world, Math. 12.3. nor in the world to come. Which S. Paul signifieth, 1 Tim. 1.13. saying: that he obtained pardon, because that through ignorance and for lack of faith he had been a blasphemer, a persecutor and oppressor: whereby it followeth that not all sin (where with man resisteth the truth of God) is sin against the holy Ghost. But when man is so touched with the light of the troth, that he cannot pretend ignorance, and nevertheless of determinate malice resisteth, than he sinneth against the holy Ghost, and it is not possible for him to be renewed by repentance, in that he hath forsaken God and is become an Apostata or forsaker of Christianity. Such were the Scribes and pharisees, who having the knowledge of the Law, Math. 9.34. &. 12.24. and seeing the manifest works of the power of God, attributed the miracles which jesus Christ wrought, to Belzebub. Such were they also which resisted S. Stephen, and of determinate purpose blamed that doctrine, whereof they could not be ignorant but that it proceeded from God: as that holy Martyr likewise reproved them, when he was ready to shed his blood in the defence of the doctrine of the Gospel. For if S. Stephen had dealt with ignorant men, he would have used them otherwise. But seeing that they raged against God, and went about to rob God of his honour, he boldly pronounceth that they withstand the holy Ghost, let us then conclude that they sin against the holy Ghost, who having the knowledge of God truth, do nevertheless of determinat malice resist the same. But let us see whether it be lawful to pray for those that are guilty of this sin, for it seemeth no, by many reasons. Mat, 21.22 Mar. 11.24 jam. 1.6. First the prayer of the faithful aught to be made in faith, which being grounded on the word of God, we are assured that they shallbe heard. And there is no word of God the assureth us that our prayer shallbe heard for those that sin against the holy ghost, but rather if saith contrary wise the there is a sin to death and I say not saith S. john, that thou shalt pray for such. It followeth them that it is in vain for us to pray for those that sin against the holy Ghost. 1. joh. 5.16 Further Th'apostle saith plainly that such cannot be renewed by repentance seeing they crucify again to them selves the Son of God and make a mock of him. Heb. 6 6. If it be impossible that they can be converted, and the end of our prayers is that sinners may amend, it seemeth superfluous to pray for their conversion. Further we cannot obtain forgiveness of sins, but only by the satisfaction of our Saviour jesus Christ, Ephe. 5.2. who hath offered up himself to be an offering and sacrifice of a sweet smelling savour to God. Then if we sin willingly after we have had the knowledge of the troth, there remaineth no more sacrifice for sins: Heb. 10.26. but a fearful looking for judgement, and violent fire which shall devour the adversaries. If the blood of jesus Christ shed for that faithful profiteth not them that sin against the holy Ghost, it foloweh that all prayers made for them avail them nothing, for that they are cut of from the communion of jesus Christ, out of the which there is no hope of salvation or pardon. The example of S. Paul seemeth also to confirm the same which writeth thus. Act. 4.14 Alexander the copper smith hath done me much evil the Lord reward him according to his works. 2. C i 4.14. If S. Paul had known that prayer would have profited Alexander, I doubt not but he would have prayed for his conversion: but seeing he so heinously resisted the doctrine of the Gospel whereof he once made profession, as it is likely by the which S. Luke writeth, Act. 29.33. he leaneth him as desperate, yea and wisheth that God would punish him according to his deserts We might also allege how God hath forbidden his servants to pray for the wicked: as when he saith to jeremy. jere. 11.14. jere. 11.11. Therefore thou shalt not pray for this people, neither lift up a cry or prayer for them for when they cry unto me in their trouble I will not hear them. And again, thou shalt not pray to do this people good. Further the Lord saith to Samuel. How long wilt thou morn for Saul, 1. Sam. 16.1 seeing I have cast him away from reigning any more over Israel. Finally, it seemeth that the curses which the Prophets use against the wicked & reprobate, declare that we aught not to pray unto God for their amendment, but rather for their overthrow and confusion. As when David saith: Stand up Lord for my help, Psa. 35.2.3 4.5.6. bring out also the Spear, and stop the way against them that persecute me, say unto my soul, I am thy salvation. Let them be confounded and put to shame that seek after my soul, let them be turned back and brought to confusion that imagine mine hurt. Let them be as chaff before the wind, and let the Angel of the Lord scatter them. Let their way be dark and slippery, and let the Angel of the Lord pursue them. Psa. 40.14 Also: Let them be confounded and put to shame together that seek my soul to destroy it, let them be driven backward and put to rebuke that desire mine hurt. Psal. 55.15. Also: Let death seize upon them, let them go down quick into the grave, for wickedness is in their dwellings even in the midst of them. Also: Break their teeth (O God) in their mouths: Psal. 58.6.7.8. Break the jaws of the young Lions, O Lord. Let them melt like the waters, let them pass away: when he shooteth his Arrows let them be as broken. Let him consume like a Snail that melteth and like the untimely fruit of a woman that hath not seen the Sun. Also, even thou O Lord God of hosts, Psal. 59.5.13. God of Israel awake to visit all the heathen, and be not merciful unto all that trasgresse maliciously. Consume them in thy wrath, consume them that they be no more. Psal. 69.22.23. And again: Let their table be a snare before them, and let their prosperity be made their overthrow. Let their eyes be blinded that they see not, and make their Rains continually to treemble. Pour forth thine indignation upon them, and let thy wrathful displeasure seize upon them. Also: Psal. 71.13. Let them be confounded and consumed that are against my soul, let them be covered with reproof & confusion the seek mine hurt. Further: Psal. 74.3. Lift up thy strokes that thou mayst for ever destroy every enemy that doth evil to thy sanctuary Also: Pour out thy wrath upon the heathen that have not known thee, Psal. 79.6.11. and upon the kingdoms that have not called upon thy name. And tender unto our neighours seven fold into their bosom their reproach, wherewith they have reproached thee O Lord. Further: Do thou to them as unto the Midianits, Psal. 83.9.13.14.15.16.17. as to Sisera and as to labin at the river of Kishon. And anon after: O my God make them like unto a whéel, & as the stubble before the wind, as the fire burneth the forest and as the flames setteth the mountains on fire, so persecute them with the tempest and make them afraid with thy storm. Fill their faces with shame that they may seek thy name O Lord. Let them be confounded & trouble for ever, yea let them be put to shame and perish. Also: Set thou the wicked over him and let the adversary stand at his right hand. Psal. 109.6.14. Let the iniquity of his father be had in remembrance with the Lord, and let not the sin of his mother be done away. Also: As for the chief of them that compass me about, Psal. 140.9 10. let the mischief of their own lips come upon them. Let coals fall upon them, let him cast them into the fire, and into the deep pits that they rise not. These and such like places as well of the Psalms as of the Prophets seem to make for them that will not have us pray for the wicked and chiefly those that wage battle against the doctrine of the Gospel, but rather they say that by the example of David and others we should pray to God for their overthrow and destruction, as well to advance his glory, as to keep the good in fear, jest they join themselves with the reprobate. But before we answer to these objections, and to all the places before alleged, which seem to confirm their opinion, we would feign demand of them whether they be sure that those whom they condemn, are guilty of the sin against the holy Ghost, they & those from whom they shut up the way of salvation be such as the Author of the Epistle to the hebrews describeth? that is to say, Heb. ●. 4. whether they were once lightened, whether they have tasted the Heavenly gift and whether they were made partakers of the holy Ghost, whether they have tasted of the good word of God, and the powers of the world to come? For the Apostle setteth forth all these things before he pronounceth sentence against those that so heinously offend that they can not obtain pardon, to th'end that we should know that all departing from the troth of the Gospel or persecuting thereof, is not an unforgivenable sin: else we must needs say that S. peter sinned against the holy Ghost, Mat. 26.74 seeing he renounced (yea and that with cursing and hanning) the troth which he himself had before known and confessed. And yet he that shall so judge must needs be blamed of rashness and untruth, Mat. 16.16. john. 6.69. aswell because of the * Mat. 26.75 repentance of this Disciple, as of the pardon which he obtained, of his master and Lord. And if any will say that there are divers such as the Apostle describeth, even as we will not deny it, for asmuch as these things are not written for naught, and that jesus Christ would not have made so express mention of the sin against the holy Ghost, if there had not been such a sin, so likewise we say it is not so easy to be known as it seemeth: and it is much better to suspend our judgement in this case and to leave the knowledge thereof to god * 2. Tim. 2.14. who knoweth those that be his, then lightly and rashly to condemn those that possibly God hath determined to show mercy unto, that the more horrible the sin seemeth and voided of all pardon, the more he might magnify his great goodness and mercy. For it often cometh to pass, Rom. 5.20. that where sin hath abounded, there grace aboundeth much more. Beside this, the faith which we have in the promises of God, which promiseth pardon to all those that repent them from the bottom of their hearts, Ezech. 18.23 and the charity which we bear to our neighbour provoketh us to hope well of all men, and to pray to God for the salvation of all sinners: even of those that seem to be the most desperate in the world. Also what shall we say by this commandment that Christ gave to his disciples, saying: Love your enemies, Mat. 5.44. bless those that curse you, do good to those that hate you, pray for those that hurt you & persecute you, that ye may be the children of your father which is in heaven: for he maketh his Sun to shine upon the good and bad, and sendeth his rain upon the just and unjust. And S. Paul saith: The servant of the Lord must not strive, 2. Tim. 2.24 25.26. but must be gentle towards all men, apt to teach, suffering the evil men patiently, instructing them with meekness that are contrary minded, proving if God at any time will give them repentance that they may know the troth, and that they may come to amendment out of the snare of the Devil, which are taken of him at his wil In deed the Apostle speaketh not directly of those that resist the troth that they once knew neither yet excludeth he those which are such, because God is able enough to call them again to the true knowledge of the troth, and to give them that taste of Heavenly and divine things which before they had lost. Seeing then that we know not how God will work with men, and that the conversion of sinners is in his hand, and that we are not sure whether they which resist the troth to day shall consent to morrow, or whether they be misled by ignorance, weakness, or any fond zeal, we cannot do amiss to commend them to God, and to pray for their conversion and amendment. Touching the answers and solutions of the former objections, we first confess that all our prayers aught to be made in faith: without the which, man may not look to obtain any thing at God's hand as S. james saith: We confess also that the word of God commandeth us not to pray for these that sin against the holy james. 1.7 Ghost: But therewith we say that it is not easy for us to know such sinners, as appeareth by the reasons before alleged. For they sometimes are thought to sin maliciously and of determinate purpose, that are rather misled with fond zeal and blind ignorance then of determinate malice. It may sometimes, come to pass them that amongst those that persecute the Gospel, some sin of ignorance and other some of malice, and so consequently against the holy Ghost. But for that the intent of the heart is reserved to the knowledge of God alone, the faithful aught still to pray for all in general. As we see S. Stephen did. Act. 7. 51.6● For though they were of his adversaries that resisted the holy Ghost, as he laid to their charge, yet when he was ready to yield up the Ghost, he ceased not to pray in general, without exception of this man or that man, saying, Lord lay not this sin to their charge, for they know not what they do. And in deed if we should judge who sinned against the holy Ghost in persecuting this holy man, should we not put Saul in the number of them at the lest? For from his youth he had been instructed in the law under that excellent doctor Gamaliel: and could well judge that all that S. Steven alleged for the defence of his doctrine, was drawn out of the pure fountain of the holy scriptures: and nevertheless his sudden & wondered conversion, doth sufficiently declare that his sin was not unpardonable, as he himself doth sufficiently witness. 1. Cor. 15.10 2. Tim. 1.16 Also we see many that, seemed to be wholly cast away and desperate which nevertheless are so touched with the feeling of their sins, that they earnestly repent, & are set forth to others as mirrors & examples of the goodness of God which giveth life to the dead, and calleth the things that be not as though they were. The example of the Corinthians and galatians may serve to this purpose very well, Rom. 4.17. for some of them were so far departed from that pure doctrine the S. Paul had preached unto them, that they doubted of the resurrection of the dead, these were strayed from Christ, (which had called them through grace to an other gospel) so far that they thought the ceremonies of the law were necessary to salvation, 1. Cor. 15.35. Gal. 1.6. wherein they not only gainsaid the doctrine of the Apostle, but also like mad men bereaved themselves of the fruit that all the faithful have by the death of jesus Christ: Gal. 3.1. & nevertheless the holy Apostle leaveth not to endeavour to bring them both again into the right way of troth. For the sin against the holy Ghost importeth not simply some evil or false opinion that one may hold against some or many points of Religion, but a general revolting and apostasy from all Christianity, when having been illuminate by the virtue of the holy Ghost, resisteth of determinate malice the doctrine of the truth, with intent to resist it. And it is no marvel if this sin be unpardonable, seeing that he which is is guilty of them, maliciously despiseth jesus Christ, and maketh a mock of his doctrine, without the which none can obtain pardon of his iniquities, and we may not think it strange and accuse God of cruelty, though he pardon not such sin, seeing that they which commit it come not to repentance. And is it reason the God should pardon the sin that the offender nothing repenteth? This is it that the Apostle affirmeth saying: If we sin willingly after that we have received the knowledge of the truth, Heb. 10.26. there remaineth no more sacrifice for sins, that is to say If we wittingly and obstinately leave of the doctrine of the Gospel which teacheth us that jesus Christ hath given himself to cleanse us from all our sins, Tits. 2.14. there resteth no more sacrifice for our sins. For there is nothing but the blood of the son of God that can cleanse us from our sins that we have committed against God. 1. joh. 1.7. Touching that which is alleged of Alexander the copper smith, 2. Tim. 4. 1● it is not to be doubted but S. Paul who was full of the holy ghost, had sun particular revelation & knowledge of certain persons with whom he had to do, by virtue of the which holy Ghost, he did disclose their wickedness and hypocrisy and holdely detests it before all men, which gift is not given to all men, neither is it necessary: for Gods will is to keep us within the bounds of sobriety and modesty. And it is good reason that we leave to him the knowledge of such high matters, which belong to his unsearchable and eternal council. Forasmuch then as Alexander of determinat▪ purpose did fight against the troth which he knew, 1 Cor. 16.22. Saint Paul pronounceth that such wickedness is altogether unworthy of mercy. Likewise he saith in an other place: If any man love not the Lord jesus Christ, let him be excommunicate to death. And again: He that troubleth you shall bear his condemnation who so ever he be. Gal. 5.10.12 And anon after: Would to God they were even cut of which do disquiet you. But he that should imitate the holy Apostle herein, and pronounce sentence of curse against those that obey not the Gospel, yea or those that maliciously resist the same, it is to be feared jest that which the Lord said to his disciples, might rightly be said unto him: You know not of what spirit ye are. Luc. 9.55. That which is alleged of jeremy and Samuel confirmeth that which we have said: that is. If any man have certain revelation or commandment not to pray for those that God hath forsaken, we aught to obey it: For then the Lord should manifestly declare that such were out of hope of salvation. But when we have no such revelation, leaving it altogether into the hands of the Lord, we aught of charity to commit to him the salvation of all men: yea and the more heinously we see them sin and approach to their overthrow, the more earnestly aught we to commend them to God, who killeth and maketh alive, bringeth down to the grave and raiseth up again, 1. Sam. 2.6 which SAINT Jude commandeth saying: Have compassion of some in putting difference, jude. 1.22. and others save with fear pulling them out of the fire. S. Peter saw that Simon the Sorcerer was a wicked and ambitious hypocrite, ready to misuse and profane holy and spiritual things, and yet after he had sharply reproved him and showed him the just judgement of God, he moveth him to repentance, and putteth him in hope of obtaining pardon, saying: Repent of thy wickedness and pray to God that if it be possible the thought of thine heart may be forgiven thee: Act. 8.12. for I see thou art in the Gall of bitterness and in the band of iniquity. S. Paul also having to do with Elimas the enchanter that went about Act. 13.9. to turn away the deputy from the faith, pronounced not unto him the extreme severity of the judgement of God, but only after he had declared unto him his iniquity, pronounceth that he shallbe blind and not see the Sun for a time to th'end that the Deputy seeing the virtue of God, which wrought in his holy Apostle, might be provoked to receive the doctrine of the gospel which he brought unto him. Although then the the wicked show sometimes such evident signs of their wickedness and rebellion, that they seem wholly cast of & desperate, nevertheless it is not lawful for us while they are in this present life to think the they are so far out of the way of salvation, but that they may be brought home again through the mercy of him that came into this world to save sinners. 1. Tim. 1.15 As for the curses drawn out of divers Psalms, where David craveth God's help against his enemies, desiring that they may be overthrown and confounded, we say as we have said touching that which S. Paul writeth of Alexander the copper smith that is: that David having the spirit of prophecy, might have certain revelation of the overthrow of those against whom he prayed and guided by the same spirit, he forsheweth and wisheth (in conforming himself to the just judgement of God) that his enemies shall come to shame and confusion: Considering also that this Prophet represented the head of the Church, that is to say jesus Christ, David the ●●gure of jesus Christ King of Kings and only head of the faithful: And in this respect he boldly proceedeth and saith: that all they that withstand him whom God hath raised up above others, shallbe sharply punished for their boldness and rashness for that they with stand God and his Christ. We may not then defend ourselves with such like cursings as are found in many places of Scriptures, seeing there are certain things particular to Prophets, which cannot consequently belong to them that are much inferior to such holy personages: which did as it were foresee their overthrow at hand, whom they wished to be saved if they would have repented: As appeareth plainly by certain examples of the Scriptures. Moses was the mildest and gentlest man that ever was, yet seeing the hard and ambitious hearts of Dathan, Core, and Abiron, and that God was ready to take horrible vengeance on them for their murmuring, said unto the Lord not with desire of vengeance, but in the spirit of prophesy. Look not unto their offering, Rom. 16. ●● I have not taken so much as one Ass from them, neither have I hurt any of them. Yet nevertheless we see el●wher, how earnestly he laboureth to appease the Lords wrath, Exo. 32.11 which seemed to be so kindled against the people for worshipping the golden Calf, as though he would utterly destroy them, who would not think that there were two divers Spirits in this one person that he dealt more gently with the Idolaters then with the murmurers? Yea it might see me that he was more careful for his own honour, then of the glory of God, sith he prayed to the Lord so earnestly to pardon the people their Idolatry, as to desire that the Lord should rather wipe him out of the Book of life, on the other side he prayeth God not to receive their offerings which presumptuously stood up against him & his brother Aaron, which were but mortal men. But the same spirit which enforced them to crave pardon for the people, provoked them to ask vengeance on the rebels and murmurers which withstood not only Moses and Aaron, but the Lord, under whom they exercised the charge, which they had received of him. The like we see in the Apostle S. Paul, Rom. 9.3 who did bear so great affection to the blind jews that gain said the Gospel, that he desired to be separate from Christ for their salvation, and never thelesse when he considereth how detestable their infidelity & obstinacy is before God, he boldly pronounceth the they shall feel his horrible vengeance. For these be his woordis. Who both killed the Lord jesus and their own prophets, and have persecuted us, 2. Thessa. 2.15.16. and God they please not, and are enemies to all men: and forbidden us to preach unto the Gentiles that they might be saved, to fulfil their sins always: for the wrath of God is come on them to the utmost. Seemeth it not here that he had forgotten that fervent affection that he bore to his own nation? But we must always come back to that which we before said, that the holy ghost so governeth the prophetis and apostles, that according to that knowledge which they have of the secret & just judgements of God, they have so framed their prayers and requests conforming themselves thereunto, that not withstanding they have not left (as much as in them lay) to sue for the salvation of poor sinners, knowing that the mercy of God doth far surmount the rigour of his judgement. Wherefore let us boldly condemn, all those that work iniquity, & declare unto the rebellious and wicked the just vengeance which is prepared for them except they repent. Especially hate the horrible and cursed Apostasy of such as forsake the profession of the Gospel. But let us beware we enter not to curiously into the secrets of God, in condemning this man or that man, but rather seek by all means possible, and namely by fervent and continual prayer the salvation of such as are so blind and miserable that they seem willingly to cast themselves away. Let us consider that the Lord hath at all times so magnified his kindness & mercy towards poor sinners, the they which seemed the most wicked & desperate in the world, have in th'end been brought to repentance, and so obtained forgiveness of their offences against God. For example, who would ever have thought that Manasses King of juda, could have repented, & that God would have forgiven him his sins? 〈◊〉. Chron. 33. 2.3.4.6.9. The Scripture witnesseth of him, that he did evil in the sight of the Lord, like the abomination of the heathen, and he went back and built the high places which Hesechiah his father had broken down, and he set up altars for Baalim, and made Groves, and worshipped all the host of Heaven & served them. He built Altars in the house of the Lord. He caused his Sons to pass the fire in the valley of Ben hinnom. He gave himself to Witchcraft and Charming, and Sorcery, and he used them that had familiar spirits, and Soothsayers, he did very much evil in the sight of the Lord to anger him, he made judah and the inhabitants of jerusalem to err, and to do worse than the Heathen whom the Lord had destroyed before the Children of Israel. Besides this he shed so much innocent blood that he filled jerusalem from one end to an other, 2. Kin. 21.16 besides his sin wherewith he made judah to sin, and to do evil in the sight of the Lord. Was there ever King on Earth further from equity, humanity and virtue, yea from true Religion's wherein he had been instructed, not only because he was a jew, but also the Son of a very good father, which was Ezechias that restored the true service of God? Nevertheless the holy Scripture witnesseth, that this King Manasses, so wicked, so cruel, and such an enemy of true Religion, that he seemed rather a Monster than a man, being in tribulation prayed to the Lord his God, 2. Chr. 33.12 and humbled himself greatly before the God of his Fathers, and prayed unto him and God was entreated of him, and heard his prayers and brought him again into jerusalem, into his kingdom. And even as he had caused the people to turn from the Lord with idolatry, so commanded he judah to serve the Lord God of Israel. Lo here an excellent mirror of the grace and love of God towards sinners that men may learn modesty to keep within their bounds, and not rashly to judge of the end of any. And therefore S. Paul said of himself. For this cause was I received to mercy, that jesus Christ should show on me all long suffering, to the ensample of them which shall in time to come believe in him unto eternal life. Then, even as the election of the good and reprobation of the wicked, belongeth so to the secret council of God, that it were rashness in man to pronounce any thing absolutely, but as far as we may see by outward shows, which often times change contrary to our opinion before conceived. So we say that as touching the sin to death or against the holy Ghost, we may give no sudden judgement jest experience itself, and the conversion and amendment of those whom we condemn, convince us of rashness and folly, yet if we should needs judge of the election of the faithful, or reprobation of the wicked, it is much better simply to judge of the perseverance of those in whom we see some tokens of the election, then of the overthrow and utter destruction of such as have some tokens of reprobation. 〈◊〉 Cor. 13.7. For charity bindeth us to hope well of those whom God in mercy may bring to repentance, seeing we see that he daily worketh contrary to man's expectation. Phil. 1.6. S. Paul saith, that he is persuaded that he that hath begun, a good work in the Phillippians, will perform it until the day of jesus Christ: and addeth that it becometh him so to judge of them all. He saith also to the Thessaloni●●● ye are all Children of light, 1. Thess. 5.5. and the children of the day. Further: We aught to give thanks always to God for you brethren beloved of the Lord, 2 Thess. 2.13 because that God hath from the beginning chosen you to salvation through sanctification of the Spirit and the faith of truth. Whence cometh this judgement and good opinion, yea assuredness that S. Paul had of those to whom he had preached the Gospel, but because he saw the tokens of the election in them? 1 Thes. 2.1. And as he saith in an other place, that when they received the word of the preaching of God, they received it not as the word of men, but as it is in deed the word of God, which also wrought in them that believed. Surely charity (the fruit of that faith which the holy Apostle in the promises of God) moved him to hope well of those which had well begun, because God will perform his work: Psal. 139. And as touching those, which profited not so well in the doctrine of the Gospel as the other which were so far strayed that they sémed wholly out of the way, he is so far from driving 〈◊〉 into despair, or casting them of as despisers of Gods good gifts, that he laboureth with all power, 1. Cor 15.34 Gal. 4. 19● to lead them again into the right way: as we have all ready said of the Corinthians and Galatians: to whom he writeth thus. Awake to live righteously & sin not, for sun have not the knowledge of God. And also: My little children of whom I travail in birth again, until Christ be found again in you. Such and like examples teach us rather to provoke by all means possible, such as are out of the right way to return back again & to commit them to the mercy of God, then to cast them of as desperate, or to beseech God to overthrow and confounded them except we have some certain revelation as they had of whom we spoke before. If then any have abused the benefits of God, and namely the knowledge of the Gospel, and afterward be stricken with the feeling of their sin, and oppressed with the judgement of God, if they repent and seek to reconcile themselves to the Church, let not us be so cruel, as to shut up the entry of the kingdom of Heaven from them, seeing that the very Angels are more joyful for a sinner that repenteth him, Luc. 1● 7. then for ninety and nine just men which need no amendment of life. Further more before we conclude, it is necessary that the Readers be admonished, that in any wise they abuse not that which hath been spoken, as if we would give liberty to scoffers & mockers to dally with God, & to forsake the troth as often as they list for the nature & malice of men seeketh always these wicked extremities, & never keepeth measure in divine & heavenvly things, but findeth always somewhat to carp at, & to blame the pure doctrine of the troth. As: If we declare what the Scripture teacheth touching election and reprobation, that is, Ephe. 1.4. Rom. 9.18. 1 Cor. 2.14. that God hath chosen some, yea before the foundation of the world, to give them eternal life, and that this election is free, and that God hath mercy on whom he will have mercy, and whom he will he hardeneth: strait ways the carnal & natural man which comprehendeth not the things the are of the spirit of God, concludeth thereupon, the we need not to pass for well living: joh. 10, 1●. For if I be (saith he) predestinate to salvation & everlasting life, I cannot perish, seeing the the chosen are out of danger, and contrary wise if I be a reprobate, I can not force the will of God which hath appointed me to perdition: & so the flesh will take occasion to live at pleasure, as if the end of our election were not, the we should be holy & without blame before him in love. Ephe. 1.4. Rom. 3.28 Tit. 3.5. And if we say as the troth is, the faith justifieth, & that our work cannot satisfy the judgement of god to obtain grace & righteousness, yea & when we have done all that is commanded us to do, we must confess ourselves to be unprofitable servants, strait ways they cry out that this doctrine is false and heretical, that it maketh men careless and slothful to do good works: seeing that if the opinion of merit be taken away, we shall never do any thing with good courage. But these poor ignorant men or rather Hypocrites, consider not that when we attribute to faith the means of justifying, Gal. 5.6. we comdemne not good works which are the effects and fruits thereof, seeing that a true and lively faith worketh by charity, and that the end of our vocation is, Rom. 6.4. that we walk in newness of like. For that it is written: Every free that bringeth not forth good fruit shallbe hewn down and thrown into the fire. Mat. 3.10.16. Also: Let your light so shine before men that they may see your good woorkis and glorify your father which is in heaven. Also: If a man abide not in me, he is cast forth as a branch, john. 15.6. and withereth, and men gathereth them and cast them into the fire, and then burn. And S. Paul saith: beloved brethren be you steadfast, ● Cor. 15.58. unmovable, abundant always in the work of the Lord for as much as ye know that your labour is not in vain in the Lord Ephe. 2.10. And again: We are his workmanship created in Christ jesus unto good works which God hath ordained that we should walk in them. In an other place: Do these things (saith he) and the God of peace shallbe with you. Phill 4. ●. Tit. 2.14. And speaking of jesus Christ, he saith: Who gave himself for us the he might redeem us from all iniquity & purge us to be a particular people unto himself, zealously given to good works. 1. Pet. 3.12. S. peter also writeth after this sort: Have your conversation honest among the Gentles, that they which speak evil of you as of evil doers, may (by your good works which they shall see) glorify God in the day of the visitation. To be short, the whole Scripture teacheth us, to bestow the time of our whole life in doing good works, Esay. 61.3. 1. Thes. 4 7. Ephe. 2.8. Rom. 8.18 seeing that we are like trees planted, to glorify God, and that he hath not called us to uncleanness, but unto holiness. And nevertheless the same Scripture therewithal teacheth us, the we are saved by grace through faith, and that not of ourselves, for it is the gift of God: not through works, jest any man should boast himself. For I count that the afflictions of this present time are not worthy of the glory which shallbe showed unto us. And even as of these two former points man goeth about to conclude and maliciously to gather, that it is in vain to endeavour to walk in holiness of life: so likewise. I know that some may so take the contents of this treatise, touching the repentance of sinners, as if we would qualify the sin of those, which after knowledge of the truth of the gospel, stick not shamefully to ronounce and forsake the same, either under pretence of weakness, or fear of men, or torments, or loss of goods, or honours of this world, or any other cause what so ever it be. But when we go about to bring again those that are gone astray, into the right way of salvation, it is not to give occasion to others to stray out of the way. When we teach those that are sick, or hurt, a meet remedy to heal them, it is not to 'cause such as are whole to give themselves sun deadly wound, to see if the remedy which we taught the other will help them. When we receive the strayed sheep into the flock of Christ, it is not to make the other which were there long before to departed out, and to say that they will come into the flock again as often as they list. Again, when we set forth to the sinner what so ever he be, the blood of jesus Christ which is ready to cleanse his conscience from the works of death, to serve the living God, it is not to give any occasion to abuse the same, Heb. 10.28. or to tread it under feet. For he that despiseth Moses law, dieth without mercy under two or three witnesses. Of how much sorer punishment suppose ye shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despite the spirit of grace? To the end than that none flatter themselves, as if it were a light thing to dally with God, Rom. 1.18. and to withhold his truth in unrighteousness, let all men understand, that the mercy of God is so offered unto sinners, Luke. 4.18. that none but the broken hearted receive it. Th'other which are hardened & obstinate, and despise the riches of his bountifulness, and patience and long suffering, do but heap wrath unto themselves against the day of wrath, Rom. 2.4.5 and of the declaration of the just judgement of God, who will reward every man according to his works, but especially those that of determinat malice & cursed obstinacy abuse the knowledge of the Gospel, & deny the Lord which hath bought them, and are cause that the name of God is blasphemed of the wicked, and the way of troth blamed. 2. Pet. 2. ●. 20 For if after they have with drawn themselves from the filthiness of death, through the knowledge of the Lord and saviour jesus Christ, they be over come and wrapped again therein, their later estate is worse than their first. For it had been better never to have known the way of justice, then after the knowledge thereof, to turn back again from the holy commandment which was given them. But the common proverb is verified in them. Pro. 26.11. The Dog is returned again to his vomit, and the washed Sow, returned again to her wallowing in the mire. Let them them to whom God hath given the grace to know jesus Christ his word, seek for their salvation in fear and trembling. And let him that thinketh himself to stand, Phillip 2.12. 1 Cor. 10.12 take heed he fall not. And to this end let us have always these sentences before our eyes, which pronounce horrible vengeance on the mockers and despisers of the Gospel, which wickedly & unthankfully misuse the knowledge that they have received of the troth of God. Let us remember that it is not written in vain: Mat. 10.33. He that denieth me before men, I will also deny him before my father which is heaven. Mat. 8.38. Also: Whosoever shall be ashamed of me and of my words among this adulterous and sinful generation, of him shall the Son of man be ashamed also, when he cometh in the glory of his father with the holy Angels. Further: He that believeth in the Son hath everlasting life, john. 3.36. and he that obeyeth not the Son, shall not see life, but the wrath of god abideth on him. The holy Ghost by the mouth of S. john also accuseth the father and mother of him that was borne blind, of their fearfulness that durst not openly confess that jesus Christ had opened their sons eyes: john 9. 2● for they feared the jews, that had all ready ordained, that if any man did confess that he was the Christ, he should be excommunicate out of the synagogue He approveth of like cowardness and fainthartednes, many of the chief of the jews, which believed in jesus Christ, and confessed him not because of the Pharisees, for fear they should thrust them out of the synagogue. For they loved (saith he) the glory of men, more than the glory of God. 2. Tim. 2.12 Also S. Paul writeth of the Lord jesus: If we deny him he also will deny us, if we believe not yet abideth he faithful, he cannot deny himself. And the Author of the Epistle to the hebrews, showeth evidently among other things, what horrible vengeance is prepared for those that despise the troth that is declared unto them: Heb. 2.2. If the word (saith he) spoken by Angels was steadfast, and every transgression & disobedience received a just recompense of reward, how shall we escape, if we neglect so great salvation? And again: Heb. 10.31. &. 12 16.17. It is a fearful thing to fall into the hands of the living God. Also: Let there be no fornicator or profane person, as Esau, which for a portion of meat sold his birthright, for ye know how that afterward also when he would have inherited the blessing he was rejected, for he found no place of repentance, though he sought the blessing with tears. Finally it is said, that the fearful and unbelieving shall have their part in the lake that burneth with fire and brimstone, Apoc. 21.8 2. Cor 6.1. 1. Pet. 1.17. which is the second death. These and such like sentences admonish us not to receive the grace of God in vain, but to pass the time of our dwelling here in fear. Nevertheless none of these are contrary to the doctrine which we have before taught, that is that we aught not rashly to judge of that which God will have hidden from us, nor reject those which for a time fall of from the truth known, but rather allure them to repentance, Gal. 6.1. and if they repent, to receive them in the spirit of meekness: yea though they do but seem to repent, let us not leave to show the duty of charity unto them, waiting till God (which is the searcher of the heart) disclose the wickedness and Hypocrisy of those which under colour of feigned holiness, would gladly beguile both God and men. To conclude let us threaten the rebels and wicked despisers of God's judgements, that on the other side we give occasion to none to despair of salvation. Psa. 104.35 Let us so wish with David that the sinners may be consumed out of the Earth, till therebe no more wicked, Esa. 53.7. that we forget not that which an other Prophet saith: Let the wicked forsake his ways, and the unrighteous his own imaginations return unto the Lord, & he will have mercy upon him, and to our God, for he is very ready to forgive. To him be glory, dominion and honour now and for ever. Amen. Ephe Yea even unto him that is able to do exceeding abundantly, 3. 2●. 2. Pet. 3.18. above all that we ask or think, to him, I say, be glory, now and for ever world without end. Amen. ¶ Laus Deo. ¶ Imprinted at London by john Allde, for Lucas Harison dwelling in Paul's Church yard at the sign of the Crane.