Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

[Vers. 31.32.] VERS. 31.32. Wherefore I say unto you; all man∣ner of sinne and blasphemy shall bee forgiven unto men: but the blasphemy against the Holy Ghost shall not be for∣given unto men. And whosoever speaketh a word against the Sonne of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

[Sect. 1] §. 1. But the blasphemy against the Holy Ghost shall not be forgiven.

[Quest. 1] Concerning blasphemy against the blessed Spi∣rit, divers Questions will be made, to wit: What is the sinne against the Holy Ghost?

[Answ. 1] First, some of the Ancients call it finall impeni∣tency, some hatred of all Christian, and brotherly love, and some, desperation of mercy. But these are improperly called blasphemy.

[Answ. 2] Secondly, that sinne whereby the essence and person of the Holy Spirit is hurt, or blasphemed, certainly is not this irremissible sin, and blasphe∣my: for many Sabellians, Eunomians, and Macedo∣nians, Heretickes, at first spake wickedly of the ho∣ly Spirit; and denied his Deity, but afterwards repenting found mercy, and obtained remission of sinnes.

[Answ. 3] Thirdly, neither is this unpardonable blasphe∣my, a simple Apostacy from a knowne truth: be∣cause hope of pardon is not denied to these Apo∣states, neither is the gate of mercy eternally shut against them, if they wil but repent. This appeares from our Saviours prayers, Father lay not this sinne to their charge, and yet these for whom he prayes had called him Devill, had said he had an uncleane spi∣rit, although they were convinced of his Doctrine and divine workes. I argue hence thus, Those who commit unpardonable blasphemy against the Ho∣ly Ghost, are not to be prayed for:

But Christ prayed for those who spake evill of him, and his Doctrine, and workes, against their consciences.

Therefore these had not committed that un∣pardonable sinne; and consequently might have obtained mercy, if they had but repented. [Answ. 4]

Fourthly, Augustine, (serm. 11. de verbis Apost.) saith, it is Impugnatio finalis agnitae veritatis, a finall opposing or resisting of a knowne truth, Our Di∣vines more largely and clearely define it thus: Blasphemy against the Holy Ghost, is an universall apostacy, and totall relapse, inseparably conjoyned with an hatred of the truth. Or thus, it is a deniall and oppositi∣on of a knowne truth concerning God, and his will, and workes, of which truth the conscience is convicted, and which denying and impugning thereof, is done of set purpose and with deliberation. We have an example hereof in the Emperor Iulian, who was a learned, and an eloquent man, and a professour of the Religi∣on of Christ, but afterwards fell away and turned Apostate (and hence is called Iulian the Apostate) and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians, hee was thrust into the bowels with a dart, no man then knew how; which dart he pulled out with his owne hands, and presently blood followed, which hee tooke in his hand (as it gushed forth) and flung up into the Ayre, saying Ʋicisti Gallilae, vicisti: O Ga∣lilean, (meaning Christ) thou hast now conquered me: and so ended his dayes in blaspheming of Christ, whom he once professedw 1.1.

Why is this unpardonable blasphemy, called [Quest. 2] the sin against the Holy Ghost?

First, not because the Holy Spirit may bee of∣fended, [Answ. 1] and the sinne not reflect upon the Father, and Sonne: for he who sinnes against the third person, sinnes also against the first, and second, from whom he proceeds.

Secondly, it is the sinne against the Holy Ghost, [Answ. 2] because the manifestation of spirituall, and super∣naturall truth is a divine worke, which worke is immediately wrought by the Holy Spirit: and therefore although they who wittingly, and willingly oppose this truth; sinne against all the persons of the blessed Trinity, yet after a more singular manner, they sinne against the Holy Ghost: because they blaspheme his proper and immediate worke in their minds, and maliciously impugne and resist his proper grace and power. Thus I say it is called the sin against the Holy Ghost, because it is against the operations of the Spirit, which are three, namely,

I. To enlighten the Minds with the light of the Gospell: and hence it is called the Spirit of Revelation. Ephes. 1.17.

II. To perswade the Mind to receive and em∣brace those truths which are revealed by the Go∣spell; Heb. 6. for this is to receive the know∣ledge of the truth.

III. To worke in a man a certaine perswasion of the goodnesse of those things, which he beleeves and this is to taste the good word of God. And therefore the sinne against the Holy Ghost is a contumellous, and reproachfull rejecting of the

Gospel, after that a mans mind (by the blessed Spirit) is supernaturally perswaded of the truth, and goodnesse of this word, and will of God, laid downe in the Gospel.

[Quest. 3] Why is this sinne against the Holy Ghost, cal∣led unpardonable, or a sinne which cannot bee forgiven?

[Answ. 1] First, not because it exceeds in greatnesse, blasphemy against the Father, and the Sonne.

[Answ. 2] Secondly, nor because the Father and the Son, are lesse then the Holy Ghost: For all the three Persons are coeternall, and coequall.

[Answ. 3] Thirdly, neither because the greatnesse there∣of exceeds, either Gods mercy, or Christs merit. For both are infinite; the mercy of God is a∣bove all his workes; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or price laid downe by our Saviour, is of infinite value and [Answ. 4] worth. Neither,

Fourthly it is called unpardonable, because it is more difficultly pardoned, then other sinnes are: For every sinne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a breach of Gods Law; and therefore he can pardon (if he plea∣seth) the greatest as well as the least. Nor,

[Answ. 5] Fifthly, because it is an inexcusable sinne: for in many other sinnes, men are altogether left without excuse, which yet are frequently pardo∣ned upon their repentance.

[Answ. 6] Sixthly, but it is called a sinne, which cannot be forgiven; because simply all remission is de∣nied unto it; neither did any man ever obtaine pardon that committed it, nor ever shall. And that for these reasons; to wit,

I. Because such are punished by God, with such a finall blindnesse of mind, and hardnesse of heart, that they can never returne, either to themselves, or unto God, by true and unfained repentance: and therefore being excluded, and debarred of repentance, they must necessarily be denied remission; because no penitencie, no pardon. Hence Saint Iohn forbids us to pray for such an one, because it is impossible for such to be renewed by repentance, Heb 6.5.

II. Because such reject the only meanes of sal∣vation; as the sicke man, who will not be cured: For as that disease is incurable, which doth so take away, or destroy the power of nature, that neither the retentive, nor concoctive facultie can doe their duties; So there is no cure for him, who rejects the balme of Gilead, no water to wash away his sin, who tramples under his feet the blood of the Covenant, and despiseth that all healing Iordan,* 1.2 and cleare-purging, and white-washing Fountaine; no sacrifices to take away his transgressions, who crucifieth unto himselfe the Lord of glory; and despiseth that inestimable sacrifice offered up by him; yea, there is no name for him to bee saved by, who blas∣phemes the name of the onely Mediator, and Redeemer, Iesus Christ our Lord.

III. Because God in his justice will not suffer, that his holy Spirit, which is the Spirit of truth, should be taxed with lying and falshood; which is the direct sin of those, who commit this un∣pardonable offence.

IV. This sinne is called irremissible, because it so casts them into the power of Sathan, that they can never returne from that captivity and bondage: For as the Saints, and faithfull have the testimony of the Spirit, which assures them that they belong unto God, not unto Sathan: So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences, that the Devill holds them, and will hold them unto the end: Now that testimony given unto the Saints, may bee called the seale of the Spirit; and this given unto these blasphemers, the signe, or Character of Sathan.

How many things concurre to the making [Quest. 4] up of this sinne against the Holy Ghost, or how many things are required in him, who commits it?

First, three things concurre to the making up [Answ. 1] of this sinne: namely,

I. Abnegatio veritatis, a deniall of the truth against knowledge and conscience.

II. Apostasia universalis, an universall apostacy, and falling away from Christ; and not some par∣ticular sinne committed against the first, or se∣cond table of the Law.

III. Rebellio, a rebellion, arising from the ha∣tred of the truth, conjoyned with a tyrannicall, sophisticall, and hypocriticall opposing thereof, both in the doctrine, and profession thereof. Hence it appeares,

Secondly, that in him who commits this sin [Answ. 2] unto death, it is necessary there should be these foure things: to wit,

I. Hee must have a knowledge of that truth•• which hee opposeth: Hence every sinne (though never so great) committed of ignorance is ex∣cluded: yea, although it arise from a certaine malice against the Sonne of man himselfe, as did that sinne of Pauls, in persecuting his mem∣bers: For blasphemy against the Holy Ghost cannot be forgiven, but that great sinne (arising from an ignorance of the truth) committed a∣gainst the Sonne of man, was pardoned, 1 Tim. 1.13.

II. It is necessary, that this knowledge of the truth doe not onely swim in the braine, but so sinke into the heart, that there be a full and deli∣berate assent to the truth: And hence all sinnes are excluded, which are not committed and acted, of set purpose, and out of deliberation, against the knowne and acknowledged truth; For blasphemy shall never be forgiven, but sinnes suddenly fallen into, may be pardoned; as wee see by Davids transgressions, Psalme 32.5. &c. and 51.

III. It is requisite that this knowledge which is opposed, bee not acquired by study meerely, or by strong and undeniable arguments or prin∣ciples; but by a supernaturall perswasion of the Holy Spirit. Hence then all sinnes are exclu∣ded which may be in a Gentile, or any man sim∣ply Atheisticall; as the obduration of Pharaoh, the presumption of Manasses, and the finall im∣penitencie of the wicked: For the sinne against the Holy Ghost, presupposeth the operation of the Holy Ghost in the heart; and therefore can∣not be pardoned: but there may be obduration, presumption, gloriation in sinne; yea, finall

impenitencie in those, who never were made partakers of any such grace, or light, or know∣ledge, or operation of the Spirit: and therefore if any such would but repent as Manasses did, they should be pardoned as he was.

IV. It is necessary that this perswasion bee not only of the truth of the word, but of the goodnesse thereof also: when wee perswade our selves, that the Gospel is true; yea, that it is good in it selfe, and so good, that happy shall we be, if wee receive and obey it, but miserable if we reject and sleight it. Hence the sinnes of hy∣pocrites, and all formall Professors, (who have onely some knowledge of the truth, and make only some out-side shew of Religion, but are not affected with the goodnesse, and sweetnesse thereof) are excluded from blasphemy, which never can be forgiven; for those may repent and find mercy; but this blasphemer cannot.

[Quest. 5] How many things are included in this sinne, against the Holy Spirit?

[Answ. 1] First, it includes not onely a contempt, and neglect of the Gospel, but also a rejecting there∣of: yea,

[Answ. 2] Secondly, it containes a contumelious, and re∣proachfull rejecting of the Gospel, which is cal∣led the trampling of the Sonne of man, and the blood of the Covenant under feet, as an impure thing. Now under this particular are compre∣hended malice, hatred, blasphemy, and persecu∣tion; and hence these Apostats are called Ad∣versaries, Heb. 10.27. From blasphemy then by this particular are excluded, all back-sliding, and denying of Christ, and sinnes of presump∣tion; which arise either from infirmity, or passion: For Peters denying of his Master may be called properly Apostacie, but not properly blasphemy; because it proceeded from weakness, not from malice.

[Answ. 3] Thirdly, it includes a contumelious rejection of the Gospel against knowledge, Hebr. 10.26. whereby are excluded sinnes of malice, which spring from ignorance, as Pauls did.

[Answ. 4] Fourthly, it comprehends a contumelious re∣jection of the Gospel against conscience; which Paul cals voluntariè, to sinne willingly; And hereby are excluded sinnes arising from carelesnesse, or presumption, or a perswasion of impunity, or from a sleepie conscience, as the sinnes of Ma∣nasses did.

[Answ. 5] Fiftly, it includes a voluntary contradiction, and opposition, of the internall, and supernatu∣rall worke of the Spirit, Heb. 10.23; for this is to reproach the blessed Spirit, and the grace of the same.

[Quest. 6] How doth the greatnesse of this sinne of blas∣phemy appeare?

[Answ.] It appeares by a serious consideration, and view of the nature thereof. Here then observe,

First, of all other sinnes this harmes nature most; because none casts men so farre from par∣don, as this doth, which utterly takes away re∣pentance, the only way unto salvation: As that is reckoned the greatest sicknesse, which doth not only deprive a man of health, but also debars, and shuts the doore against all meanes unto health.

Secondly, of all other sinnes, this is the most grievous, by reason of the hurt it doth; and of all other the most abominable, by reason of the defect of excuse: For it takes away all excuse from men, and makes them inexcusable: They cannot excuse themselves by ignorance, because their sinne was against knowledge; nor by infir∣mitie, and weaknesse, because their consciences will tell them, that they sinned out of obstinate, and wilfull malice. And therefore these mitiga∣tions, and extenuations of ignorance and weak∣nesse being taken from them (which other great sinners may plead) their judgement certainely shall be the more grievous, and insupportable.

Thirdly, of all other sinnes, this harmes the will, and mind most; for it makes a man unable to worke the workes of uprightnesse, and holi∣nesse. That sicknesse is the most dangerous, which doth so infect, and corrupt the taste, that it makes the sicke man refuse all good meat and medicine: yea, this sinne doth not onely disina∣ble a man from doing good, but makes him de∣cline from the right rule, and disorder, and de∣prave himselfe more and more: for they sinne not only simply, out of malice, but out of ma∣lice, and that de industria.

What are the remedies against this sin, or ra∣ther, [Quest. 7] the meanes to preserve us from it?

First, let us watch against all sinne; yea, against [Answ. 1] all beginning of evill, Ephes. 4.27. Hebr. 3.11. As those who feare the plague, fly farre from the house infected therewith.

Secondly, let us highly prize the presence, and [Answ. 2] grace, and operation of the Spirit; for if wee so doe, then we shall not reject him; neither be rejected by him; but if wee contemne, and de∣spise him▪ then he will give us over unto strange delusions, 2 Thess. 2.10, 11.

Thirdly, let us learne to esteeme and value [Answ. 3] Christ above all things; and then wee shall not sleight the Gospel, but thinke it a joyfull, and blessed message.

Fourthly, if (with Peter) wee have fallen, [Answ. 4] then let us with him labour speedily to recover our selves: As the most deadly poyson becomes not mortall, if it be suddenly evacuated, or pur∣ged out, or vomited up: So the greatest sin be∣comes not damnable, if by and by with teares and sighes, wee repent us of it.

Fifthly, while our spirits are something soft, [Answ. 5] and mollified, with the sight and sense of our sins; and while the Spirit of God workes in our hearts by his good motions; let us pray fervent∣ly unto our God, to pardon our by-past sinnes, to plucke us out of the dominion, and power of sinne, and Sathan, and to preserve us from all sins for the time to come.

§. 2. Neither in this world, nor in the world to [Sect. 2] come.

Who are confuted by these words? [Quest. 1]

The Sadduces, [Answ.] who denied the immortality of the foule, and affirmed, that there were nei∣ther Spirits, nor Angels (Orig. contra Cels.) Non ag∣noscunt se Seculum nisi praesens, that is, they acknow∣ledged not a time to come, when there shall be a Resurrection: Although our Saviour saith here:

Neither in this life, nor in the life to come; whereby is intimated, both the immortality of the soule, and the Resurrection of the body. Hence by the Iewes these Sadduces were called Menaim, or Probrosi, contentious, or calumnious: Gabia, the sonne of Pesisa, reasoneth against the Sadduces thus,x 1.3: Si quod non fuit, id fuit; Ergo, quod fuit erit. That is, if that which was not, was: Ther∣fore, that which was, shall be. He meant, if God created, and made the world of nothing, may he not make our bodies of something againe?

[Object.] Bellarmine strongly presseth this place for the proofe of Purgatorie, arguing thus; Blasphemy against the Spirit shall not be forgiven, neither in this world, nor in the world to come: Therefore some sins shall be forgiven in the next world, by the pray∣ers, and suffrages of the Church. But this re∣mission is neither obtained in heaven, nor in hell; Ergo, it is in Purgatory; and therefore there is a Purgatory, Bell. de purgat. lib. 1. Cap. 1. loc. 1. ex novo Testam.

Because this objection is abundantly answe∣red by our men, I may be the shorter in the an∣swer of it: I referre the Reader to Amesius. Bell. enervat. tom. 2. pag. 197. 198. and Chemnitius, exam. part. 3. pag. 135, 136. Arg. 7. and Hill. of the knowledge of the true God, pag. 387. 388. & Pa∣reus, s. And because this place is urged by the Rhemists, upon Matth. 12. §. 6. I therefore re∣ferre the Reader to venerable Fulke, and Cart∣wright upon the place; onely entreating him to observe, that this is no Categoricall Argument, but only an Enthymeme, in which the Antece∣dent is Christs (and therefore most true) but the Consequent will appeare to be most false.

[Answ. 1] First, that which is fully paid, and satisfied, is not remitted; But the Papists say, that by Pur∣gatory paines the debt is paid, and Gods justice satisfied; and therefore sinnes are not remitted in Purgatory. It is one thing to pardon an of∣fence, and another to punish it: and therefore if sinnes be punished in Purgatory, as they say, then how are they pardoned? It is one thing fully to satisfie a debt, another freely to remit it; for how can he be said to remit a debt, which makes the debter pay the utmost farthing; as they say the soules in Purgatory doe? Now this place speaking not of a paying, but of pardoning; not of recompensing, but of remitting (It shall shall neither be forgiven in this life, nor in the life to come) belongs not at all to their Purgatory, where men satisfie Gods justice (as they wickedly say) to the full; and wherein (for the time) men are extremely tormented; the paines thereof being (as some of them say) equivalent to the paines of hell, for the time. And therefore by this their Argument, instead of raising the fabricke of Purgatory, they have razed the foundation; as ap∣peares thus: The scope of their Objection is to prove, that the sinnes of beleevers are remitted in the world to come; now to remit, and to punish are opposites, as Chrysostome, (Hom. de poen. & confes.) saith, Nemo remittit, qui punire vult; and therefore if the sinnes of the faithfull be remit∣ted, and pardoned in the world to come (as they would prove from this place) then undoubtedly they are not punished in the world to come. And thus instead of confirming, they have confuted, instead of planting, they have plucked up Pur∣gatory by the roots; for to deny that soules are punished in Purgatory, is to deny Purgatory it selfe.

Secondly, by this world, is meant a mans life [Answ. 2] time in this world, from the birth to the dying day; and it is certain, that in this time sins may be remitted: the world to come, is after this life is ended; but a mans sins may be remitted at the hour of death: And therefore by a Synechdoche it may be true, that sins are also remitted in the other; because the hour of death is the beginning of that other world. The sense and meaning of this place therfore is, That the sin against the ho∣ly Ghost, is neither remitted in life nor death: Now according to this exposition, the place ma∣keth nothing for Purgatory at all.

Thirdly, or by the world to come, may be [Answ. 3] meant (as is generally understood) the world succeeding this: and so answereth to the world present, as Mark 10.30. They shall at this present receive an hundred-fold, and in the world to come, life everlasting. Wherefore, Purgatory being imagi∣ned to be now present, it cannot be taken to be∣long to the world to come. And so also, Ephes. 1.21. and Heb. 6.5. the world to come is taken for the world which shal be after this is ended, (Wil∣let Synops. fol. 405.) yea the Papists, I think, are not able to produce one place of Scripture, to prove, that by the world to come, is meant, the time betwixt death and the day of judgement; but alwaies either for the last day, or the eter∣nity which is after that day, Luke 20.35. And thus Augustine (de Civit. Dei. lib. 21. cap. 24.) by the world to come, in this place, understands the day of the Resurrection. And Damascene also (de or∣thod. fid. lib. 2. cap. 1.) saith, Aeterna vita, & aeternum supplicium futurum seculum ostendunt. And thus, This world, is taken for the distance of time, to the end of the world: and, The world to come, for that eternity which shall begin after Christs second comming. And according hereunto, there shall be two times, in which, sins are pronounced re∣mitted; to wit, this world, by the preaching of the Gospel to the repentant; and that to come, when Christ shall confesse with his own mouth, before Gods Angels, to whom they are remitted, and by which remission they are made truly bles∣sed; for that remission to come, shall be a confir∣mation of this present: and those which are not remitted here, neither shall there be so pronoun∣ced. Wherfore, from this speech of our Saviours, this Argument is gathered from the Antithesis; If the sin against the holy Ghost, be neither re∣mitted in this world, nor in the world to come; then other sins are remitted, both in this and the other; or at least, either in this or in the other. But it is not remitted in the other, because it is not remitted in this, as hath been said: It fol∣loweth therefore, that other sins are remitted, both in this, and in the other. Now in this sense, this place doth not onely not make for Purgato∣ry, but also repugneth it. For these two remis∣sions (in this world, and the world to come) are con∣joyned,

and one is not separated from the other. Chrysostome expounding this place, together with this partition of time, saith thus; Amongst men,

I. Some shall be punished for their sins, both here and there; as the Sodomites.

II. Some onely in this life present; as the Co∣rinthian fornicator.

III. Some onely in the life to come; as the rich glutton.

IV. Some in neither, as the Prophets, and Apo∣stles. And from this partition he infers, that the meaning of our Saviour is, That the sin against the holy Ghost is so grievous and horrible, that they which commit it, shall feel the judgement of Gods wrath, both here, and in the world to come; which hapneth not to all, who commit o∣ther sins. Certainly, they which with a set pur∣pose deny the known truth, against their consci∣ences, feel a hell of torments in their consciences in this life, at some time or other, if not alwaies; and in the life to come, their pains shall be ex∣quisite, and unspeakable, in the most rigorous manner. And therefore, from this place nothing can be gathered for their Plutonicall, rather than Platonicall Purgatory.

[Answ. 4] Fourthly, it follows not, the sin against the ho∣ly Ghost shall not be remitted in the next world; therefore other sins shall: no more than this fol∣loweth, which Christ saith, I will not drink hence∣forth of this fruit of the vine, untill I drink it with you in my Fathers kingdom, Mat. 26.29. That therefore he did drink of other things, because he did not drink of the vine. For it is a most foolish absur∣dity, from two Negations to infer an Affirmati∣on: as for example, Saint Peter neither in this life, nor in the life to come, shall be made an Angell: therfore some Saints in the life to come shall be made Angels. Now Bellarmine would ju∣stifie this Argument, by that example, where Christ saith, My kingdom is not of this world: And Pilate inferreth thereupon, Art thou a King then? where an Affirmation is concluded out of the Negative. To this Doctor Willet (Synops. f. 405.) answers, That the reason is not alike, except Bel∣larmine will reason as Pilate did, Thy kingdom is not of this world, Therfore thou hast a kingdom. So, Blasphemy shall not be forgiven in the next world, Therefore there shall be Blasphemy then. Thus he might have concluded truly (and thus he should have concluded, if he would reason as Pilate doth) for in hell there shall be Blasphemy.

[Answ. 5] Fiftly, it follows not, some sins shall be for∣given in the other world; therefore in Purgato∣ry. For many have thought, that sins shall be forgiven after this life, and yet not in Purgato∣ry neither. Thus Origen imagined, that after some long and grievous torments, both the sins of the devils and of wicked men should be remitted: And the Chiliasts thought, that after a thousand years, from the day of judgement, all should be pardoned: yea Augustine (lib. 6. contr••. Iul. cap. 5.) thought, that in the day of judgement, some sins should be forgiven. And therefore Purgatory is not necessarily concluded from the remission of sins after this life.

[Answ. 6] Sixtly, by this reason of Bellarmines, it may be concluded, that mortall sins shall be remitted in the world to come, because Christ onely excepts the sin against the holy Ghost: but this the Pa∣pists will not grant, and therefore why should we grant the other?

Seventhly, from a particular Negation (con∣trary [Answ. 7] to all Rules of Logick) they infer an uni∣versall Affirmation. If the sin against the holy Ghost shall neither be remitted in this life, nor in the life to come: Then (say they) all the tem∣porall punishments of all sins, which are not here fully paid, shall be paid and satisfied by the faith∣full in the world to come. The meaning whereof is, temporall punishments are due unto the faith∣full for their sins, part of which punishment they suffer in this life, and the remainder in the life to come. The Argument is cast in the same mould with this. Socrates, or Solomon is no fool; therfore all men are wise: and he is a fool, and not wise, who admitteth of such Arguments. Sadeel. ad∣ver. hum. satisf. object. pag. 247.

Eightly, Bellarmine argues, A subcontrariis, and [Answ. 8] yet doth not observe the Law of Subcontrarieties; from which the force of the conclusion should follow. As for example,

I. Some sinne is not remitted: Some sinne is remitted.

II. Some sinne is not remitted in this life:

Some sinne is remitted in this life.

III. Some sinne is neither remitted in this life, nor in the life to come.

Some sinne is remitted both in this life, and in the life to come. Now these are contraries, and concluded according to the Rules of Art. But the Papists conclude thus; Some sinne is neither re∣mitted in this life, nor in the life to come. Therefore some sinne is not remitted in this life, but in the life to come. Where the er∣rour is so plaine, that a fresh man can tell, that it doth not conclude aright. For to a double negati∣on should be opposed a double affirmation; wher∣as they oppose onely one. As if a man should ar∣gue or conclude thus.

Some neither love God in this life, nor in the life to come. Therefore

Some shall love God in the life to come, which love him not in this life. This followes not.

Our Saviour rather argues thus, Some sinnes (namely, those committed against the Holy Ghost) shall neither be forgiven in this life, nor in the life to come. But some sinnes shall bee for∣given both in this life & in the life to come: that is all the sinnes of all the faithfull; for they are pardoned here, and they shall be pronounced and declared to be remitted at the day of judgment. Scharpius de purg. p. 544.

Ninthly, Purgatory being an Article of their [Answ. 9] faith should not be collected from a certaine ob∣lique kind of reasoning, but from the direct, plain and expresse words of Holy writ, And therefore this place is ill brought for the proofe of Purga∣tory.

Tenthly, our Saviour in this place speakes, De [Answ. 10] culpà of the remission of sinne: And therefore Bel∣larmine is here guilty of the Sophisme called Igno∣ratio elenchi applying it onely to the punishments

of sinne, and that temporall. Christ saith that the sinne or fault cannot be remitted in the world to come. Iohn 3.18. And the Romanists doe not much op∣pose it. And therefore this place which speakes onely of the remission of the sinne, is injuriously, produced for the proofe of the Remission of tem∣porall punishment.

In the place alledged, Iohn 3.18. Our Saviour saith, Hee that beleeveth, is not condemned, but hee that beleeveth not, is condemned already. Upon which place the Rhemists give this note, that he that beleeveth shall not be condemned either at the houre of death, or day of judgment: from which place I reason thus, Every man either dieth in faith or without faith: If he die in incredulity, he is con∣demned, and there is afterwards no hope: if in faith, hee is freed from condemnation and entred into life, and so consequently delivered from his sinnes: Therefore in this life onely wee obtaine remission of sinnes, because faith is onely of this life, whereby our sinnes are remitted. Willet. Sy∣nops. 405.

[Answ. 11] Eleventhly, the meaning of these words, shall neither be forgiven in this life, nor in the life to come, is, shall never be forgiven world without end, as is plaine, from Luk. 12.10. and Mark. 3.29. He that blasphemeth against the Holy Ghost hath never for∣givenesse. Marcus alijs verbis candem sententiam expres∣sit. (August. de verb. Dom serm. 11.) St. Marke ex∣presseth in other words the selfe same thing that S. Matthew doth: although this Evangelist useth more words for the greater Emphasis, according to the usuall and old custome of the Jewes. Saint Matthew was an Hebrew, and the Hebrewes were not content to say, In seculum for ever, but in Seculum & seculum, for ever and ever, that is, alwaies. So here, neither in this world, nor in the world to come; that is, never as St. Marke expounds it, Mark. 3.29: yea according to the exposition of St. Matthew him∣selfe in this place: for verse 31. he saith. Blasphemy shall not be forgiven, that is, at all: and then he ad∣deth in the verse following, neither in this world nor in the world to come; so that not to be forgiven in this world, or the next, is not to be forgiven at all. Bellarmine opposeth that which we say, that Mat∣thew is to be expounded by S. Marke; but I omit his exceptions, entreating my Reader, if he desire to see them both proposed and solved to looke upon Scharpius de purgat. pag. 544.

Notes

• w 1.1

  Theod. lib. 3. hist. Ca. 25.
• * 1.2

  Heb. 6.4. and 10.20. and Act. 4.12.
• x 1.3

  Talm. phesikra.