The Sin Unto Death, Sermon · Part 1

The Sin Unto Death · Sermon · Part 1

p. 11 IOHN 5. 16.

There is a sinne vntounto death, I say not that he should pray for it: or, (as others read)* that *foreign. thou shouldest pray for it.

NEBRIDIVS, one of S^t Augustins friends, (as himselfe doth stile him,) a very learned man, and an acute and accurate searcher-out of difficult questions, could not endure any that hauing propounded an hard question required a short answere: Iudging such a person vnworthie, who did not vnderstand that of a weightie cause, much and many things ought and must be spoken: This iudgement of Nebridius is much commended by aaAugust. epist. 23.S. Augustine, who albeit he excused Pope Boniface, propounding to him difficult questions, and requiring short answers, in regard both the questionist and the respondent were Bishops, and therefore troubled with waightie affaires; yet he confesseth that Nebridius did justly reprehend the preposterous doing of the other. Why? Because both of them had time enough, p. 2the one to discusse at large, the other to heare at leasure.

And as it is much commended by S. Augustine, So least there should be any that vppon the hearing of the Text, judging whereto the discourse will tend, would require an affected breuitie and concisenes; I doe here professe to follow the practise of Nebridius. Especially, since both time and leasure sufficient is alloted for you to heare, for me to speake. Leasure in respect of the day,bb…gil. …d…g. 1. Deus nobis haec otia f…cit, God hauing sanctified it to the duties of holinesse: Leasure in respect of the place, Charitas nobis haec otia f…cit, The charitie and zeale of our Auncestors hauing alloted the double stint of time to this place, for the better discussing of harder questions.

Yet mis-take me not, I will not forget the golden saying of Tertullian; Compendium sermonis est gratissimum; A short and compendious speech is wonderfull acceptable: Nay, I will and I know I may with more boldnes proceed without the Nauseons repetition of the Cr…mbe, in regard the most part of this Auditory (if not all) are well instructed, a wise and vnderstanding people, ccHeb. 5.Heb 5who through long custome hauehave their witts exercised to discerne both good and euill. Now therefore in the name of the most High let vsus proceede.

The Author of this Epistle, questionlesse is S. Iohn. This if all other reasons fayled the phrase and the sense would euince, ddDigna est … ejus discipuli sp…ritu, qu… prae a…s a … d…us fuit. Calv.as befitting the Spirit of that Disciple which was aboue the rest beloued of Christ. I finde him dignified with foure Titles. Euangelist, Apostle, Elder, Diuine. ee…a …. Presbyt. in 1 Ioh. ….Euangelist in respect of his history of the Gospell, Apostle for his office, ffHe liued about 68. yeeres after Christ, dyed Anno 102.Elder for his age, Diuine ggThe Complu…ense Edition, putteth this downe in the …tle of the Revolution.for the excellencie of matter which hee aboue the rest doth handle, viz. the secret mysteries of the Gospell.

For the time, he wrote this very late, for Corinthus, Ebion, and other Heretiques against whom he wrote his Gospell, and this Epistle hhV…. Beda. in …p…t.both vponupon the same occasion p. 3were much about the yeere 94. This is that, that made him say, iiCap. 2. …. …8.There are many Antichrists alreadie in the world, who were busie to extirpate, and ouerthrow the diuinitie of Christ, against whom as a Champion of the Lord he fighteth.

For the matter of this Epistle it is various. But the thing that he chiefly aymeth at is Puritie in life, Charitie in affection.

In this fift Chapter, hee setteth downe the force and efficacie of Faith, the seuerall fruits and effects which it produceth: a speciall one whereof is Assurance to bee heard in our prayers, verse 14. The which Assurance teacheth vsus, that whatsoeuer wee aske, the same shall be, nay, is alreadie graunted; Wee know that we hauehave the petitions, that we hauehave desired of him, prouided alwaies that it be according to his will. Whereupon the ApostleVer. 16. builds an exhortation, that, if any one doe see his brother going astray, sinning a sin which is not vntounto death, he should pray for him, and the Lord would giuegive li…e for them that sinne not vntounto death. By which wordes hauing intimated a difference of sinnes, and thereby giuen just occasion of a doubt, of a question, he annexeth the solution, the answere of it in this Text, shewing plainely, that there is a sinne vntounto death, for which hee will not hauehave prayers to be made, There is a sinne vntounto death, I say not that thou shouldest pray for it.

For the cleering of which words (which I must needs doe before I can come to the matter) I note, first, the Terme that is vsed, secondly, The number that is insinuated. A word or two of either.

The Terme is not Mortall, but sinne vntounto death. The Schoole men and their followers the Iesuits hauehave a distinction of sinne into kkV…ia…e quod est praeter, Mortale quod est contralegem.Veniall and Mortall. Some sinnes say they are sua natura in their owne nature, veniall, others are mortall. But one that hath but halfe an eye may see the reason of this distinction: For, you must know that when Purgatorie was found out, lest p. 4that it should hauehave beene lost againe, and so the Popes Kitchin hauehave wanted fire, fuell, and other vtensilles, it was conuenient, nay, in a manner necessary, that some sins should be accounted veniall, that so, though a man should die in them without repentance, yet there might be some hope to helpe him: But not daring to make all sinnes veniall, lest they might seeme to hauehave reversed the judgement of God, they left some to be mortall. Little considered they that Death is the wages of all sinne, llRom. 6. 23.Rom 6:23Paul speaketh indefinitely; and Moses more distinctly, mmDeut. 27. 26.Deut 27:26Cursed is he that confirmeth not all the words of this Law to doe them. And how can it be otherwise, since that, All sinne is a rebellion against God & transgression of the Law of God? Excellent to this purpose is the saying of an Ancient, ⁿ Wee must not vse deceitfull^• In aestimandis peccatis non afferamus s…ateras dolos… &c. ballances in censuring sinne, but the iust and true waight of Gods holy word.

Neither is the distinction so absurd, but the application of it is farre more grosse; For while they reckon vp these mortall and deadly sinnes, hence hauehave they excluded the breach of the first Table, hence also the^• Nullum fere Sorbomci, peccatum mortale agnoscunt, nisi quibus tam crassa extat turpitudo vt manibus palpari queat. Comment. in 1. Ioh. 5.1 John 5 breach of their two last, our tenth commandement, So that Idolatrie, Superstition, Swearing, Prophanation of the Sabboth, together with the inordinate lusts, and concupiscence of our corrupted nature are not mortall with them; The aspersion of holy water will wash them away, especially if committed after Baptisme. The Sorbonists ^o (sayth Calvin) acknowledge no sinne to bee mortall, except it be Aegyptian darknesse, filthinesse that may be felt, and palpably perceiued.

Obiection. But no learned Papist doth build that distinction vponupon this Text?

True indeede, yea. I grant that ppRhemist…s Testament. in 1 Ioh. 5.1 John 5some doe here manifestly distinguish betwixt mortall sinnes, and sinnes to death. But who knowes whether hereafter it may not be true, that as this generation is worse then the former, qqAetas parentu pejor avis, tulit nos nequiores, moxdaturos progentem vitiosiorem. Hora…. Odur. lib. 3. …de 6.so the next may be more absurd then this? And as p. 5they decay in learning, so fayle in vnderstanding: and in the end come to that, which their forefathers would hauehave blusht at. None before rrCa: vnam sanctam. Extrav. de Majoritate et obedientia.Boniface the eighth could picke the Supremacie out of Gen. …. 1. Nor any out of Deut. 17. 6. before ssCa: Per venerabilē. Extrav. Qui sunt filij legitimi.Innocentius the third. Whereas all things duely considered, this Text is a farre fitter place to proue the distinction of veniall and mortall, then the other to build vp the Supremacie.

And yet if we marke it ttHaymo in epist. Dominica octav… post Pentocosteni.Haymo is not farre from it, when speaking of the words of Paul, Stipendium peccati mors est, The wages of sinne is death, he addeth, this is not to be vnderstoode of all sinnes, but onelyonly of Criminall, of which (sayth hee) S. Iohn speaketh, saying, There is a sinne vntounto death. But if any hereafter should so farre forget himselfe as to vrge this place for it, Let him withall consider what S. Iohn addeth, viz. That for this sinne wee must not pray: So that if this Text shall patronize the distinction of Mortal sinne, it shal also exclude all Mortall sinne from the Churches prayers, for Sain… Iohn sayth, I say not that thou shouldest pray for it.

Nay, sayth Bellarmine that followeth not, He forbids vsus not, but onelyonly he doth not encourage vsus to pray for such. Why then it seemeth S. Iohn did approue of the^• Prov. 22. 13.Prov 22:13 sluggards saying, ^• There is a Lyon in the streete, I shall be slaine; Because it was somewhat difficult, therefore the safest course were to giuegive it ouer? Would a Captaine so speake to his souldiers? A Physition to his patient? A Master to his schollers? A Minister to his people? How much better is that noble consequence of our blessed Sauiour. The way is narrow and the gate streight, Ergo (not giuegive it ouer) but **foreign. Luke 13. 24.Luke 13:24striue to enter. But if neither the xxSee D^r Denisons Sermon vponupon the sinne against the holy Ghost.consent of Authors thus vnderstanding this Text, nor the coherence of the Text it selfe, could guide the Cardinall to the truth: yet the rule of Logicke might hauehave taught him. For yyContradicenti… contraria est consequentia.contradictories hauehave contrary consequences. Now S^t Iohn before had said, If any see his brother sinne a sinne not vntounto death, let p. 6him pray for him, doth it not hereupon follow, If he see him sinne a sinne vntounto death, let him not pray for him? But I loose time.

Obserue also the number here vsed, ^• A sinne. For^• The French reades it somewhat more particular. Il y a vn peché a …rt. howsoeuer the singular number doth not alwayes imply an individuall vnitie, as may appeare out of ver. 17. yet here it doth: For there is found onelyonly one sinne so deadly, so mortall, that it may not be prayed for, and to which the Lord will shew no merciemercy. One such there is, called, A sinne vntounto death: First, because it hangeth vppon a man even to death. Secondly, It giueth death possession of him, surrenders vp his damnable life to a^• Quandiu venia…us relinquitur, mors prorsus imperi… eccupat. Calvm. cursed death. ^a Now so long as any place is left for pardon, death hath not taken possession; but when all hope of pardon is excluded then death (which is the wages of sinne) claimes his right, calls for his due. OnelyOnly one such there is, and (that we hang no longer in suspence) it is that heauie, that hainous, that deadly, that mortall, that irremissible, and vnpardonable sinne, viz. The sinne against the holy Ghost, which is a sinne with a witnesse, a lump of sinne, bbIlias malorum.a masse of mischiefe. It is the perfection of sinne, (if the word perfection may bee so ill placed.) It is the Nil vltra, the vp shot of all sinnes, So that there is none here, I suppose, who is not very sensible of the difficulties, I now sustaine, Non est res levis, no small matter, whereof I am to speake; you to heare. Let me borrow the full emploiment of your best attention, that I may flie vponupon the wings of your holy desires, and with the full gale of your prosperous wishes, arriue at the hauen of my hopes, Gods glory, mans edification.

They which put forth into the Ocean do guide their sayling by the winde, discerne the winde by the Compasse, direct their Compasse by the Pole-starre; and not in vaine, for without these their labour might bee much, their progresse little, their profit none at all. This wisedome of the Mariner is worth imitation. Loc p. 7heere therefore (before I enter into the Ocean of matter which may be expected, in which I may easily loose my selfe, and abuse mine Auditory) my Cynosura, my Pole-starre (which must guide my sayling, confine my speech, direct my discourse) is briefly reducible to these two maine points.

First, enquire what this sinne is which is against the1 Holy Ghost.

Secondly, why it is so mortall.2

Of both these with as much briefenesse and plaines as such a matter will giuegive leaue.

For the first, I take it for granted that all men doe easily vnderstand that this Sinne (which nowe wee seeke) is no sinne of Infirmity; nor of Ignorance: but it must needes bee a sinne of a Presumptuous minde, a sinne with an high hand: so that onelyonly among them will wee looke. There is a sinne against knowledge, When the seruant knoweth his masters will, and doth it not. Well may our sinne comprehend this vnderunder it, but all sinne against knowledge is not this sinne. There is a sinne against conscience, when notwithstanding the conscience like Gods solliciter ccSurdo verbert coedit.secretly checketh them yet on they goe still, this is worse then the former, but yet neither can it bee that which we seeke, vnlesse wee would enwrap Dauid in it. There is a sinne of Presumption ddPerk. Case cons. lib. 1. cap. 2. §. 3.proceeding from pride, and arrogancie, wilfulnesse and haughtines of heart: which both wilfully and contemptuously causeth a man to sinne against God. wilfully, as presuming vponupon Gods mercy and his owne future repentance, Contemptuously, as despising and con temning the Law of God. These are great, grosse, and grieuous, especially if the particular sinne be either Idolatrie which is the forsaking of God, or witch-craft, which is a ioyning Couenant with Satan. In these, to sinne against knowledge, against the checke of conscience, presumptuously, wilfully, and contemptuously, is a sinne that may make the earth to tremble, and the heauens p. 8to sweat with amazednes, that earth should thus transgresse against heauen, man against God. Yea it may on a suddaine set a man into a stound, and driue his thoughts to a perplexitie to consider what further degree of sinne there can bee founde or thought of, into which the Sonne of Adam may slip or plunge himselfe.

But let vsus wade a little deeper, Origen (as ccBellar. lib. 2. De Poenit. cap. 16.Bellarmine alledgeth) thought that eueryevery sinne committed against the Law of God after Baptisme, was the sinne against the Holy Ghost, not farre from this were the Novatians, But Athanasius doth well refute this opinion: first because our Sauiour doth accuse the Pharisees of this sinne, who yet neuer were Christians nor baptized, whereas the opinion of Origen doth suppose a prcedencie of baptisme in those who may fall into this Apostasie. Secondly, Because then it woulde followe that all sinnes committed by Christians shoulde bee sinnes of this nature, as beeing committed after the Sacrament of Baptisme: which to hold, what were it else, but to barre vp the gates of heauen against all Christians what soeuer, for who is there that sinneth not, and sinneth not grieuously at one time or other? Truth it is that Christians falling into sinne, doe sinne against the grace of God receiued, But wee seeke out one speciall sinne which in a principall maner and for some speciall consideration is called the Sinne against the Holy Ghost. such is not each sinne committed after Baptisme.

Augustine, standeth for finall Impoenitencie (viz.) when men die without repentance. Certainely I cannot but much commende the censure that Bellarmine passeth vponupon this opinion, ffHaec vera est sententia, quatenus docet finalem Impoenitentiam esse aliquod peccatum in spiritum sanctum: sed non lefendi potest si velit hoc esse proprium peccatum. Lib. 2 de Poeni. cap. 16This is true (sayth hee) so farre forth as it teacheth that finall impoenitencie is some speciall sinne against the holy Ghost, but it cannot bee defended, if hee woulde hauehave this impoenitencie to bee that peculiar and proper sinne which wee feeke for. But I more commende his Reasons, First, Because finall Impoenitencie, is not blasphemy, but onelyonly a certaine circumstance in eueryevery p. 9sinne, whereas our sinne is a blaspheming sinne as heereafter shall appeare, in which respect it is called blasphemie against the Spirit. Secondly, This finall Impoenitency is not committed till death, for which cause it is called finall, (viz.) which continueth to and in the ende (I suppose) to distinguish it from the other Impoenitencie (a species of sinne of malice) which according to their doctrine may bee forgiuen in this life; but the sinne against the Holy Ghost is committed in this life, the which hee confirmeth, first by the practise of our Sauiour who taxed the Pharises at that time living and like enough to liue longer, Secondly by the text of Paul to the Hebrues 6. Necessarily to bee vnderstoode of men liuing, vnlesse wee woulde make Paul speake thus, It is impossible that the dead should be renewed by repentance: which how vnbeseeming so great an Apostle it were, iudge yee. Lastly by this text of Iohn, the which indeede speaketh of a man seeing his brother sinning, and not of one knowing or hearing that hee hath sinned: whereupon he concludeth that our sinne is not finall Impoenitencie, which not before death, and hardly then, can bee seene and discerned.

A third opinion holdeth the sinne against the Holy Ghost, to be any sinne of malice: This is the common opinion receiued from the Schoolemen, and by the Papistes much magnified, Let vsus (if you please) fetch it from the originall.

Aquinas, the ggPerer Iesuit in Comment. on Dan.Angelicall Doctor, the hhFlos Theologi…e scholastica Vega lib. 16. de Iust.cheife of the Schoolemen whose Elogie is iiSee his picture in the Parision Edition of Peter Cevallier Anno 1615Tolle Thomam, & disipabo Ecclesiam, were it not for Thomas Aquinas, the olde Serpent would easily destroy the Church, whose writinges were confirmed by myracle (or else Fame is a lyar) the Crucisixe speaking to him; He I say (as in other questions so in this) hath bestowed much labour in the searching out of this sinne. Let vsus trace him.

Three sorts of men kkAquin. 20. …. 14. Art. … ▪(sayth he) are said to sinne against the spirit. First, he who blasphemeth the person p. 10of the holy Ghost. Secondly, He which dyeth in finall impaenitencie. Thirdly, He that sinneth of set malice, whether it be in choosing euill, or refusing good.

This third kinde he llIbid. Art. 2.subdivideth into sixe seuerall sinnes, which he calleth the seuerall species and kinds of this kinde. And distinguisheth them according to the contempt of those things which should keepe men from sinning. First, then in respect of sinne it selfe, God keepes men from sinning, one while by consideration of the filthinesse; another while by consideration of the vnprofitablenesse of sinne, These two are reiected, The one by Impaenitencie which respecteth notImpoenitentia. the filthinesse, the other by Obstinacie, which will not consider the vnprofitablenesse. Secondly, in respectObstinatio. of Gods gifts he withdraweth men from sinne, sometimes by the knowledge of the Truth, and sometimes by the louelove of the brother-hood, and Communi…n of Saints. These two also are opposed, and hence comesImpugnatio agnitae veritatis. the Impugnation of the knowne Truth, and enuying the grace of God bestowed vponupon a brother. Thirdly,Invidentia …raserna gratiae. in respect of his Iudgement, God doth preserue men from sinning, by working in them either a feare of his Iustice, or an hope of his MercieMercy. And these two also are withstood, yea, and contemned, the one by Presumption, which repelleth all feare, the other by Desperation, Praesumptio.which reiecteth all hope of MercieMercy. These thenDesperatio. (sayth hee) for still I am reading a Lecture of Schoole-Diuinitie) are the sixe kindes of this sinne against the holy Ghost, viz. Impaenitencie, Obstinacie, Impugnation of the Truth, Enuying, Praesumption, and Desperation.

Didaeus Stella (whose commendation is that hee was counted, mmEximius verbi Divini concionator cum Privilegio. In Praefat.An excellent, and priviledged Preacher of Gods Word) may helpe vsus also somewhat in this our disquisition. Something more contract hee is then Aquinas. Take him thus, nnStella in Lucam. cap. 12.Some (sayth he) call this sinne (the sinne against the holy Ghost:) The deni ill of Christ, some Finall Iaepenitencie: some Any sinne after Baptisme: p. 11some a voluntary Obduration: some a Desperation of Gods merciemercy, proceeding not from ignorance or passion, but from Malice, Others call it any deadly sinne committed wilfully and maliciously: the which they devide againe into sixe particulars, Praesumption, &c.

Wee will walke no further in these pathes, least wee fall into a Maze or Labyrinth, Carmine ab vno disce omnes, The rest are like these, and these farre wide, ooNihil istorum satis veritatem assequitur. ibid.None of these (sayth Stella) come neere enough to the Truth, which may appeare by these Arguments.

1. Argument. Christ manifestly (sayth Stella, for first we will fight with his weapons) distinguisheth betwixt the sinne against the sonne, & the sinne against the Spirit, saying. ppLuke 12. 10.Luke 12:10He that shall speake a word against the sonne of man it shall be forgiuen him, but to him that shall blaspheme the holy Ghost, it shall not be forgiuen him. qqEt tamen peccatum in filium potest ex malitia contingere. ibid.And yet the sinne against the Sonne may proceede of malice, a man may be obstinate in it, yea, and impaenitent also to the end, perseuering in his sinne, witnesse Arrius the troubler of the world, whence it followeth that all sinne of Malice is not this sinne. And here must I needs intreat you to take notice how Bellarmine doth passe ouer this opinion, rrHaec sententia vera est, sed non satisfacit quaestiom. lib. 2. de Pamt. cap. 16.This sentence (sayth he) is true, but it satisfieth not the question, And why? Because albeit this sin be sinne of Malice, yet all sinne of Malice is not this sinne: The which he further confirmeth, because the sinne against the holy Ghost is Blasphemie, and so a speciall sinne, But sinne of Malice is not any one speciall sinne, neither is it alwayes blasphemie, but onelyonly a generall kinde of sinne, the particulars whereof are sixe in number. Thus farre Bellarmine.

2. Argument. ssMulti, ab hu…usmodi peccat…s solent …piscere Stell▪ ibid.Many who hauehave sinned and offended in these seuerall kinds, hauehave notwithstanding returned againe, and hauehave repented. For if we should let loose the raines of our censorious judgement to condemne all presumptuous, all enuious, all obstinate, all impenitent persons, may wee not iustly feare that caueat of p. 12Christ,ttMat. 7. 1.Matt 7:1 foreign, Iudge not that ye be not iudged? Far more modest, more charitable is the iudgement of Musculus; uuFieri potest vt qui hodie non recte presumat aut desperet, &c. crasista corrigat: Quodsi talis ad sinem vsus que perseveret, peccat ad mortem, sed non est blasphemus in spiritum sanctū Musc loc. com.It may be that he who to day doth too much either presume, or despaire of Gods merciemercy, that is obstinate, that is impaenitent, or enuious, may correct these affections to morrow, and so be renewed by repentance, Quod si talis ad finem perseveret, But if he continue so to the end, well may he sinne to death, but yet he committeth not the sin against the holy Ghost.

3. Argument. The sinne against the holy Ghost cannot be augmented by Circumstances: For, (as I said) it is the greatest, the Nil vltra of all sins. But all these may be exaggerated by the seuerall circumstances of Time, Place, Person, &c.

4. Argument. That which Bellarmine sayth of Impenitencie, is true also of the most of these, viz. **Circumstantia quaedam, quae in omni peccato reperiri potest. Bell. loco citato.They are certaine Circumstances in all sinnes. They are certaine Symptomes of this sinne, but not the sinne it selfe. Or to speake more fauourably, they are some of them parts of it, some adiuncts, some necessary companions: but the sinne it selfe is some further matter.

This in generall, now let vsus single them out one by one, and bring them into the field, and so passe the Pikes of our Examination: Or, (if you will) let them come forth by couples, that so we may the sooner hauehave them dispatched:

The first couple is, Impenitencie and Obstinacie. Impenitencie isxxImp…nitentia importar propositum non p… …endi. Aqum. 22. Q…. 14. Art. 2. The setled purpose of a man wilfully determining neuer to repent. Wherein first I maruaile what great much more, what specificall difference can be made betwixt Impenitencie in this sense, and Obstinacie? For what is Obstinacie, butyyObstinatio est, …um hemo firmat propositum in ho…, quod peccato inhareat. Aquinabid. a resolute purpose and intention to continue in sinne? And what difference betwixt a Resolution to continue in sinne, and a Resolution not to repent? Especially, since there is no other way to leaue sinne, but by repentance? Nor to repent but by leauing sinne? When Iacob sent his sonnes into Aegypt p. 13to buy Corne, his Motiue is,^z That we may liue and not ^• Gen. 42. 2.Gen 42:2dye: Esay speaking of the Iewes sayth,aaEsa. 3. 9.Isa 3:9 They declare their sinne and hide it not: Compare these; what difference, Liue, and not dye; Declare, and not hide, Continue in sinne, and not repent of it?

Secondly, Further, if we well consider of it, we shall easily see that this Propositum non revertendi, Purpose to continue still in sinne without repentance, is such a disposition as cannot sinke into the heart of a man, and therbe setled, vnlesse the Iudicial act of God do proceed against a man for former sinne. It sauoureth too much of Arminius poyson, to hold that a man may thus settle and dispose his owne heart, that hee would resist the worke of Gods spirit, and fully resolue with himselfe neuer to repent.

Thirdly, Once more heare what Stella sayth concerning Impenitencie (which among all the sixe is that which most pleaseth the Rhemists, and which they doe most easily grant to be the sinne against the holy Ghost) bbNon est verisimile, tot p…ccare in spiritum sanctum, quot impoenitentes abeunt. Stell. ibid.It is not likely that all who dye in finall Impenitencie doe sinne against the holy Ghost.

The next couple are, Impugnation of the knowne truth, and Envying of Gods graces bestowed vponupon the brother-hood. These two come somewhat neere, especially, if wee remember their Genus, which is Peccatum ex malitia, Sinne grounded vponupon malice. These are parts of that sinne wee seeke for, and (Ergo) I passe them over.

Now for the last couple, viz. Desperation and Presumption. These cannot be that sinne which we seeke for. As for Desperation, how many poore soules hauehave there beene heretofore, who through the sense of GODS wrath and anger against sinne, whereof their guiltie conscience did accuse them, hauehave for a time, cast off all hope of pardon, fallen into despaire, as ifccPsal. 77. 9. 10Ps 77:9Ps 77:10 God had forgotten to be gracious, and had shut vp his louing kindnesse in displeasure; concluding plainely with Dauid, This is my death: and yet afterward, remembring the yeeres of the p. 14right hand of the most high, hauehave recollected themselues,Reasons proouing Desperation not to be this sin, see in D Benefields 2. Sermon vponupon Heb. 10. 27. As namely, 1. It is not blasphemy. 2. It bringeth not with it final Impaenitencie. 3. It is not a wilfull dema… of Christ, arising from an obstinate malice. 4. It may befall the children of God, whereas the sin against the holy Ghost …s only in the Reprobate.Heb 10:27 gathered strength, and regained comfort?

But what neede I Scripture, or experience, or the consent of Orthodoxall Writers, to proue this point, if our Adversaries will stand to their words, Thus then I set mine Argument.

The sinne against the holy Ghost, is a sinne vntounto death and irremissible, this is in confesso amongst all, and shall God willing be further confirmed when I come to the second maine point. In the meane space, I assume, Praesumption is not to death, but remissible, wherefore I conclude, that Presumption is not the sinne against the holy Ghost, and consequently neitheir can Desperation bee, becauseddContraria sunt sub eodem genere posita. contraries are alwayes to be referred to the same head. The assumption I prooue out of the words of their owne Authors, He that shall vponupon hope of a Iubilee to come, willingly and purposely fall into a sinne reserued may notwithstanding be absolved. Neither will their common Euasion serue the turne, to say, It is but one Doctors opinion, and therefore they are not bound to receiue it. For these are chiefe men; Pillars of their Church,eeIn Tractat. di Iubil. Navarre the great Cas…istffCordub. qu. 37 de In …u…g. Cord…bensis and ggBellar. libr. 1. d… Indulg. cap. 18. All thus alledged by D^r Hall in his booke called the Peace of Rome Pag. …56.Bellarmine. If they refuse the judgement of these men who hereafter will step forth to maintaine the Romane Church, and Papall dignitie?

Thus is it plaine (I hope) and euident, that hitherto we hauehave not found out that sinne which wee seeke for. The schoole-men, and their followers, though learned, wise, graue, judicious; yet hauehave in this point fayled, come short, and are not to be maintained.

Marcus Cae…us hauing a better veine in obiecting then in answering, in vrging then in defending, is by Cicero said to hauehave, Bonam dextram malam vero sinistram▪ A good right hand, but not so good a left one all…ding to this, that the right hand holds the sword to strike, the lef… the backler to defend. The saying of Cicero may perhaps by some, and that deseruedly be to mee applyed, who p. 15hitherto hauehave spent the time rather in confutation then confirmation: which least it be, I now come to the vse of my left hand, and will tye my selfe close to it in the Explanation, and confirmation of that definition which (as I take it) doth most happily, most properly, most perfectly set forth, what this sinne is, which wee seeke for, what the sinne against the holy Ghost is, the whichWhat the sin against the holy Ghost is. I describe to be, A generall Apostasie, and revolt of a man wilfully fallen from the truth knowne, even to a malicious, persecuting, and blaspheming of the same.

In the which before I come to particulars, I note in generall; that it is a sinne not so much against the person of the spirit, as against the worke of the spirit. For which we hauehave a cloud of witnesses. A whole day would not suffice to take their Examination: Let Beza speake for the rest. hhHoc peccatum dicitur in spiritum sanctum committi, non quatenu… est sacra Triadis persona, sed respectu propria ipsius in nobis energi… Annot. in 1 Ioh 5.1 John 5It is called the sinne against the holy Ghost, not as the spirit is a person in the sacred and euer blessed Trinitie (for neither is the dignity of the spirit greater then of the father, or the sonne, they being iiAthanasius in Symbolo.in glory coequall, in maiestie coeternall, which would follow, were the sinne against the person: Nor is it possible to offend any one person of this Tri-vnitie, but the iniurie doth redound to them all) but in respect of his proper and peculiar worke in vsus. The which here is not so much the act of Faith and Repentance, cast off by Obstinacie and Impenitencie, nor of Hope and Feare, reiected by Desperation & Presumption, as of the illumination of the minde and vnderstanding, and the convincing of the Conscience and affections. This is that worke of the spirit, which this sinne opposeth, and opposing is sealed vp to be foreign, the sinne against the holy Ghost, a sinne vntounto death and irremissible.

Now for perticulars. Where (that we may let nothing of any moment passe from vsus vn-examined,) I will ranke the wordes of the former definition vntounto three heads. This Apostasie is a Motion though a bad one, in which as in all other Motions wee may p. 16obserue; first, The Terminus a quo, from whence: Secondly, The Terminus ad quem, whethor: Thirdly, The motion it selfe.

1. Terminus a quo, from whence, id est

Truth.

Knowne.

2. Terminus ad quem, whether,

Persecuting.

Blaspheming.

Malicious.

3. The Motion,

Apostasie.

Generall.Truth.

Wilfull.

THe first word in the Terme from whence they fall is the Truth, For this marke. kkBez. Annot. …n 1 Ioh. 5.1 John 5Beza speaking of this our subiect, sayth, that llNon secundam sed primam tabulam directe respicere hoc peccatum, &c.This Sinne doth directly and immediately respect the first Table, not the second. mmBucan. lec. com. 17.Bucanus seemeth to contradict this. Hinc colligo. Hence (sayth he) I gather, that the sinne against the spirit, is not any transgression of the morall Law, nnNec vniuersalem nec partu… larem, sine ex ignorantia siue ex infirmata…e, siue ex malitia c…ntra legem sit commissa.neither vniuersall nor particular, whether proceeding from ignorance, or infirmitie, or malice against the Law of God. This difference is not so great, but an easie reconciliation will suffice. For either Beza meanes no more then this, that it is directly and immediately against God, as the breaches of the first Table, not mediately as the breaches of the second. Or else he enlargeth the bounds of the Law, including vnderunder it the knowledge of the Mediatour, which Bucan ooIn his common place of the Law, hee speaketh not one word of the knowledge of a Mediator, but handleth it meerely as an exposition of the law of nature, giuen to Adam before …he fall.perhaps excludeth. And this I am the rather induced to beleeue, in that Beza a little afterwards reckoning vp particular lapses and sinnes against the first Table, (which, sayth he, cannot be this sinne) mentioneth, Dubitationam de Christo, doubting of Christ.

And certainely, I fully beleeue that this sinne against the holy Ghost doth necessarily suppose the knowledge p. 17of the Mediatour, for it seemeth impossible, **See this hand led afterward.that the creature should vnrecoverably fall from the Creatour, vntill he hauehave reiected also the helpe of the Mediatour offered to him. So that by Truth in my definition, I vnderstand not with the Novatians any naturall, morall, or civill, truth wherof certain knowledge is obtained, no, nor any supernatural truth in Scripture reuealed: but the supernaturall Truth of the Gospell, that euerlasting Word of Truth, to witnesse which ppIohn 18. 37.John 18:37Christ came into the world. In which respect Christ calls himselfe the qqIohn 14. 16.John 14:16Truth, viz. rrQuia ipse est materia & argumentum totius Evangelij. Zanch. de operi. Dei. lib. 4. ….because he is the matter and argument of the Gospell.

This point (besides that which Aquinas doth helpe vsus with, who maketh Apostasie to be ssAquin 22. q. 12. Art. 2. 0. and afterwards hee distinguisueth of the meanes by which a man may Apostatize from God viz. either by casting oft his order, as Monks: Or by disobediēce to the commandements, as wilfull often ders.Species, a kind of Infidelitie, which is contrary to faith; faith (I say) required in the Gospell) may further bee confirmed by our owne obseruation, viz. That wheresoeuer there is any mention of this sin in the new Testament, there comes with it some intimation of the workes of the Mediator. In Mat. 12. They opposed Christ himselfe in his miracles. In Heb. 6. Paul instanceth in their crucifying againe of Christ, &c. And in Heb. 10. Of their trampling vnderfoote the Sonne of God, &c. So that this Truth is the doctrine of the ttBucan puts into his definition veritatis … angelicae renuntiatio. Loc. com. 17.Gospell, the faith of our saluation through the bloud of Christ, The which Piscator confirmeth by Quibus duobus existentibus &c Both which kinds being yet (sayth he) may a man bee ioyned to God by faith. Sedsi a side retrocedat. &c. But if he cast off that, then he is altogether an Apostata from God. And Art. 2. 3. Apostasia a side, totaliter siparat hominē a Deo, quod non centing it in quibuscun que alijs peccatis.the Antithesis betwixt the contempt of the Law, and the contempt of the Gospell, handled in Heb. 10. 28.

This Truth must be knowne to the partie, he must be enlightened, hee must hauehave a competent measure of knowledge, before he falleth into this sinne. For confirmation of this (to omit that of Paul uuHeb. 10. 26.Heb 10:26foreign, after wee hauehave receiued the knowledge of the truth) let vsus consider how he enlargeth this point, Heb. 6. 4 what phrases the Apostle vseth to set p. 18forth the measure of grace to which they had attained. Marke his wordes, foreign &c. It is impossible that they which were once inlightned &c. Wee shall not lightly finde a more plaine, more full, more pithie place, Ergo let vsus heere stay and demurre a little, and labour to vnderstand the same.

There are two diuerse applications of this place if they may bee called Diuerse, which all tende to the same ende. For some doe apply each phrase to signifie some particular thing. Thus Hemingius and Iunius.

First heare Hemingi… Heming. in Heb. 6. 4.Heb 6:4Praecedunt peccatum in spiritum sanctum, (sayth hee) there goes before this our sinne fiue things, first An illumination. Secondly, A tast of the heauenly gift. Thirdly, A participation of the holy Ghost. Fourthly, A tast of the good ward of God. Fiftly, A tast of the powers of the world to come. These hee thus explaineth. This Illumination is the knowledge of Christ and his benefits. The taste of the heauenly gift, is the participation of these benefits by faith. The communion of the Spirit is the Testimony of the Spirit in the hearts of the faithfull concerning the truth of God. The good worde of which they tasted, is the instrumentall cause of the former, for by the word comes knowledge, by knowledge faith, the holy Ghost being powred into our heartes. The powers of the worlde to come, is that blessed Immortalitie which the faithfull and beleeuers doe tast of through the holy Ghost, who doth renew their hearts. Thus farre Hemingius, very well and to good purpose; if withall you note the Emphasis, and and force of the word, Gustaverunt, hauehave tasted, hee sayth not xxBucan. le…. citato.Deglutiverunt, hauehave swallowed downe, much lesse Concoxerunt, hauehave digested it yyBeza. Annot. in Heb. 6. Notanda est Emphasis. &c.Heb 6For it is one thing to beleeue truely, and plenarily as did Lidia, whose heart the Lord opened, another thing to hauehave onelyonly a tast. Piscator, handleth these fiue phrases thus: They containe (saith he) first, The benefits of God bestowed, which are two, viz illumination, and a tast of Gods p. 19fauour: Secondly, The causes of them, viz. The word and the Spirit.

Iunius zzIunius in Paralellis hunc locum enarrans.(not an Author to bee contemned) goeth an other way to worke, for hee makes these fiue phrases to answere to the aaEa sunt numero vtego puto in vniuersum qui… que . ibid. So also Beza, Quin que capita chatech…s mi numerat.fiue heads of the Apostles Catechisme spoken of in the beginning of the chapter, that as by the knowledge and profession of those, hee was aedified and builded vp in Christianitie: so now in his relapse and Apostacy he did vndoe all, and quite destroy the former building. The first head of Catechisme was Repentance from dead workes, to which answereth the Annot: Thus they doe agree in the number albeit they disagree in the application of the number. Piscator maketh but foure.first phrase, were once enlightned, (idest) were called from darknesse (yea death) to light (yea life) by the renouncing of themselues and their dead workes. The second, was faith towardes God, to which answereth the second phrase, HaueHave tasted of the heauenly gift, which gift is faith, receiued from God. The third ground was the Doctrine of Baptismes, not Baptisme onelyonly, but Baptismes as well the inward of the Spirit (whereby we are made the members of Christ, the sonnes of God, and inheritors of the kingdome of heauen) as the outward of the Minister by which wee are receiued into the Church, and acknowledged members thereof. To this answereth the third phrase, were made partakers of the holy Ghost (id est) receiued the Spirit, a most constant witnesse of their adoption and redemption. The fourth head was the Doctrine of the Imposition of hands, a ceremony vsed at that time to admit and consecrate by a publicke consent, those who vponupon tryall were found sufficient, either to the common profession of Christianity in the comunion of the Sacrament; or to some speciall office or function in the ministry. To which answereth the fourth phrase, HaueHave tasted of the good word of God, which is the nourishment of those who doe liue by the Spirit, and who by the Imposition of hands were called to the offices of a Christian life.

The last ground of the catechisme was the Doctrine p. 20of the resurrection bbIunius joyneth these two in one, whereas Beza joyneth Baptismes and impositiō together, and disjoineth these two last. Piscator, dissereth from both: for hee joyneth Baptismes and Imposition together as did Beza: and Resurrection and aeternall iudge ment, as did Inmus. Vter horum melius Iudicet Lector.and aeternall iudgement; to which answereth the last phrase, HaueHave tasted of the powers of the world to come, (id est) That hope of life, and immortalitie, which is layd vp for them in the heauen. Hitherto Iunius laudably indeede, if there be, tantum certitudinis, quantum subtilitatis, so much certainety as subtilty in this his application.

And this is the former.

The second kinde of Application is of them who do apply all these fiue phrases to signifie one selfe same thing. Thus Caluin the Coriphaeus of our Diuines ccCalv. Coment. in heb.. 6.Notandum est, saayth hee, wee must heere marke with what Elogies the Apostle doth set forth, the ddCognitionem Euangeli….knowledge of the Gospell: For hee calleth it, first, Illumination, intimating that men doe grope in darkenes till Christ the day-starre doe arise in their hearts. Secondly, The tast of the heauenly gift, teaching that the benefits of Christ doe transcend the heauens, and yet by faith are tasted. Thirdly, The Participation of the Spirit, because hee it is that distributeth to each one as he listeth. Fourthly, The tast of the good word of God, signifying that in the Gospel the will of God is so manifested to vsus, as that it doth most sweetely delight vsus. Fiftly, The tast of the powers of the world to come, insinuating, that by faith wee are admitted into the heauenly kingdome, beholding thorow faith that blessed immortalitie which is layd vpp for vsus in the heauen. Thus Caluin.

To the same effect, Zanchius, who thus explaineth himselfe, foreign, enlightened, viz. by the holy Ghost to know the truth. foreign, id est, hauehave tasted in some measure of the diuine bounty manifested in the Gospell. foreign &c. id est hauehave in some measure perceiued themselues renewed by the holy Ghost, through the doctrine of the Gospell. foreign, tasted of the good word of God, (id est) the Gospel it selfe and the faelicitie of those who doe embrace the Gospell. p. 21who hauehave peace with God, and peace in their owne consciences, foreign the powers of the world to come, (id est) by the Gospell they hauehave perceiued, how great the foelicitie of the godly is like to bee in the world to come. Thus Zanchy referreth it to the Gospell, Caluin to the knowledge of the Gospell.

Something more roundly goeth Bullinger to worke, eeBulling▪ Comment. in Heb.Vtitur Apostolus Endiadi, &c. The Apostle, sayth hee, vseth an Endiadis, a figure in the Copie of words diversely vttering the same thing. For what else is it to be enlightned, but to taste of the heauenly gift? And whatTwo sorts of men doe fall into this sinne. See D…wnam Christian Wa… sare, parte prima lib. 3 See the burning Bush. is that heauenly gift, but the dowry of graces proceeding from the Spirit? and what is that dowrie but onelyonly by which wee receiue the saving word of God, and are made partakers of eternall glorie?

To stay no longer in this discourse (for I feare you thinke me tedious alreadie) whether wee vnderstand this place of seuerall graces with Hermingius and Piscator, or apply it to the points of the Catechisme with Iunius, or make it an Endiadis with Bullinger, or referre it to the Gospell with Zanchius, or to the knowledge of the Gospell with Calvin, Here I obserue two thinges for our purpose, first, That the Terminus a quo, from whence is the Truth of the Gospell not of the Law,Saul in Beza. Bucan & vrsins chateth. Arrius in Beza Annot. on Heb. 10. Spira in Polan. Partit. lib. 2 Iudas in Fulke Bucan, & Vrsin. yea he is so censured by S. Ambrose▪ Comment. on Luk. 22. Cassa erat proditoris paenitentia, qui peccavit in spiritum sanctum.Heb 10Luke 22 secondly, That this truth must bee knowne. I might also adde Professed, but that would too much streighten, and restraine the search of it. For Diuines doe obserue two sorts of men, subiect to this our sinne. Some hauehave both knowne the truth, and also made profession of the fame, as ffThese examples of this sin, I find in writers. Iulian, and the Pharis…es confessed of all.Saul, Iudas, Alexander the Copper-smith, Arrius, Francis Spira, and Iulian the Apostata; All these made profession of the Gospell before they fell away. And by name Iulianus was well grounded in the Christian Religion, knew the truth of the Gospell, was baptised, yea, and publiquely did make profession of it, and yet through the perswasions, inticements, and allurements of those wicked Philosophers, Libanius, Iamblicus, p. 22and others, he fell away and became a most cruell persecutor. This is one sort: Another there is, which hauehave certaine knowledge of the truth, but yet hauehave not giuen their names to professe it, but doe hate, persecute, and blaspheme it, calling it erroneous, haereticall, and diabolicall; Such were the Pharisees, against whom our Sauiour Christ disputeth, Mat. 12. Who albeit they did know this to bee truth which Christ taught, knew that he was the Messiah, that his miracles were wrought by the finger of God, yet of an obstinate, enuious, and malitious minde resisted, contradicted, and blasphemed. Such were some of Stephens accusers, they knew the truth of that he taught, yea, and were convicted in their consciences, so that they could not resist the spirit by which he spake. But the most manifest example is in Satan and his Angels. For though he know the truth, that is, That Christ is God, the Sauiour of the world, that all felicitie is to be hoped from him alone: yet still he doth resist slander, and blaspheme the truth▪ and hauing maliciously rejected it himselfe, doth labour by all meanes, to bring men into the same state of condemnation. Hence come all heresies which doe oppose the Truth: Hence come Atheisme and Epicurisme, whereby all care of Religion is cast off. Yea, which is most of all to be wondered at, albeit he knoweth that his wickednesse falleth still vponupon his owne pate, yet he doth still resist because he will resist. To wind vp this point, All they who fall into this sinne first of all doe attaine to a certaine and assured knowledge of the truth, though all doe not professe it. Yea, and which is more, it is no swimming motion, but a full perswasion, ggTherefore Beza translateth that foreign. Heb. 10. 26. Receiuing and acknowledging.Heb 10:26so that the Conscience thereby is convicted and constrained secretly to confesse it so to be as the Pharisees, whiles they are in the Synedrion can say, What hhIoh. 11. 47.John 11:47shall wee doe? for this man doth many miracles. And afterwards, iiAct. 4. 16.Acts 4:16A manifest miracle is wrought by these men, and we cannot deny it. Hence it is that Paul was excusable, in that he did it through ignorance, p. 23as many now also doe, persecute the Truth, which if they were perswaded that it was the Truth would embrace it with all readinesse.

I would faine now passe from the Whence to the Whether, were it not that I feare least some of Arminius brood should hereupon buzze into your eares, that this Illumination, this knowledge is sauing knowledge. And the Grace, sauing Grace; and that there is at all no difference betwixt them, but onelyonly Perseverance, and thereby would hope to confirme their poysonous, and vncomfortable Doctrine of Recidivation, and falling from saving Grace once received. And yet I will, for why should I feare this? Certes I neede not, if you will be pleased to remember and often to meditate on those three disparisons betwixt Temporizers, and true beleeuers, which the late Reuerend Synod of Dort hath observed out of our Sauiours parable, viz. kkSynod: Dort. cap. 5. In the rejection of erorrs, sect. 7.first, That Temporisers receiue the seede in a stonie, but true beleevers in a good ground, id est, in an honest and good heart. Secondly, They want roote, These are rooted, and grounded, hauehave a fast roote. Thirdly, Those are fruitlesse, these bring forth fruit with patience, constancie, and Perseverance. So that though the mind be enlightened, yet the conscience is not purified; though the braine swim with motions, yet the heart wanteth vpright affections: though the vnderstanding bee enformed, yet the will is not reformed; much lesse the whole man trans-formed into the image of Iesus Christ. This if you will remember, you shall not neede to feare the enticing words of mans wisedome, which cunning seducers vse to beguile vnstable soules. And thus I passe from the Terminus a quo, to the Terminus adquem, from the Whenoe to the Whether: that as we hauehave seene where they stood before their fall, so now wee may see their practise since their praecipitation.

The Terminus ad quem, the Whether hath in it two speciallTerminus ad quem. words (for as for bluspheming it is a species of Persecuting) and it is no moment whether of them wee set p. 24first, whether Malitious or Persecution, for it is a Malicious persecuting, and a Persecuting malice. Yet since the effect declares the cause, and this persecuting is the effect of that cause, let vsus if you will first speake of this and afterwards come to the other.

Persecution generally is a peevish and froward dispositionPersecution. of the wicked, whereby they are whetted on llCrudeliter studiose, et pertinaciter. Flac. Illyr.cruelly, purposely, and peevishly to infest and trouble the Truth, and those who doe professe it, studying by all meanes to satisfie and satiate their wicked, yea, their diabolicall fury. The notation of the word teacheth thus much, for mmFlac. Illyr. Cla…is script: indictione Persequi.Persequi est pertinaciter sequi, sayth Illiricus, To persecute is perversely to prosecute.

This Persecuting is an action, this action workes vponupon an obiect, this obiect is threefold. 1. The professorsThe object of this persecution, threefold 1. Professours. of the Truth, they can rest in no ground, their persecutors are swifter then Eagles, stronger then Lyons, spare no paines, no labour to dissipate and roote out (were it possible) the memoriall of them from off the face of the earth. Yet if this were the worst, it were well, but they also persecute, 2. the Truth it selfe, as2. Truth it selfe. Paul sayth of Alexander, nn2. Tim. 4. 15.2 Tim 4:15foreign, He greatly resisted our words, the doctrine that Paul preached. Neither doe they stay here, but they oppose3. Maiestie of God. 3. The Maiestie of God himselfe. Indeede their hand is too short, but they supply it with aboundance of malice and hatred, yea, and their tongues shall walke at libertie, against the God of heauen. And like as the ooRev. 12. 17.Rev 12:17Great redd Dragon when he could no longer remaine in heauen, nor devoure the woman, then he went and made warre with the remnant of her seede; So these men when the person of Christ himselfe is exalted aboue the heavens, is so high that they cannot reach him, then doe they turne the sea of their Malice against his members, and in them they persecute him.

Particularly there are two sorts of men which being relapsed into this sinne, doe bring forth two speciall p. 25kinds of persecution. Men of authoritie doe draw forth the sword of Iniustice, and crueltie. Like the pp4. Gellius. lib. 11. cap. 18.Athenian Draco, they write lawes with the bloud of Christians, and make Statutes that no man may buy or sell, saue such who renounce their Religion. Thus Saul hunts Dauid like a Partridge in the Mountaines, sucketh the bloud of the Priests like a Lyon in the wildernesse qqIulian chased those out of the military affairs, who would not sacrifice to the Heathenish gods. So also he forbad …hristians the schooles of good learning.Iulian oppresseth and vexeth the Christians, Yea, though they hauehave not the sword in their hands, yet they will vsurpe, witnesse d…crle of Stephens judges a… da…ers, who, albeit by their owne confession to …late, they might not put my man to death, yet when their …age is kindled against Stephen by his reproofe, they can fide (if not a sword, or a Crosse, yet) a stone …o p…sh out his braynes. 2. M…n of learning whett their tongues,R…ff▪ hist. lib. 1: cap. 32. Socrat. Hist. lib. 2▪ 14. Theodor. hist▪ lib. 3. cap▪ 8. Sozom. lib. 5. cap. 17. sharpen their pennes▪ against the Truth, and Truths sauouri…s. They …ite with the tongue, not onelyonly like Doeg in accusing, or like Saules Courtiers in backbiting, but like Shimei in accusing, rayling, slaundering, like Ishmael in most poysonous and virulent mocking. The tongue is an rrIam. 3. 8.Jas 3:8vnruly euill (sayth S. Iames) full of deadly poyson▪ marke that it insecteth as poyson, it killeth, it mort…fieth as deadly poyson. Neither if we doe compare the severalls, is this the least, ssEnsis sauciat corpus, mentem sermo.nay, questionlesse, the tongue leaveth a deeper wound then doth the sword. Ismael is said to persecute Isaac, Gal. 4. 19. How? ttCalvin in Gen. 21.Gen 21Gl…dione an m…? sayth Calvin; with sword or hand? uuImo virulentis linguae ludibrijs, quae non corpus laedunt, sed vibrantur in ipsam animam. Calv. ibid.No, with the poysonous mocks of his tongue, which hurts not the bodie, but directly wounds the soule. Sarah saw Ishmaell mocking. What followeth? Cast out the bond-woman and her sonne. For this his mocke, hee and his mother are ablegated and banished. What could Sarah hauehave done more, had Ishmaell strooke him, spurned him, or beaten him? Whence comes this heate? Certainly this mocking was more bitter, more grievous then any blowes. It was a froward, **Proterv… subsannatio. Calvin.a peevish mocking, carrying with it (besides the contempt of his brother) a contempt p. 26and scorne of Gods promise of grace which at that time made the house ioyfull. Abraham is merry, Sarah reioyceth, the whole familie semblably affected, onelyonly he in his brothers person, mocketh God, slighteth his promise, derideth Father Abrahams faith. Thus hee that was borne after the flesh persecuted him that was borne after the spirit; and heavyer was his tongue, then could hauehave beene his hand.

The same may be said of the sufferings of Christ, questionlesse, xxNes …olaphi, ne que flagella, ne que clavi, ne que spinae, tantum cruciatum attulerunt Christo, quantum blasphemi…. Calv.neither the blowes, nor whippings, nor thornes, nor nailes did so much afflict his bodie, as their poysonous & envenomed tongues did pierce his soule. Oh that strucke deepe, wounded sore when they in their spitefull mockes opprobriously taunted him, saying, He trusted in God, let him saue him &c.

Neither is this peculiar to men of learning, though in them most perspicuous: others also can raile and revile the Truth. The Iewes full of enuie spake against those things, that were spoken of Paul, contrarying them,Blasphemie. and rayling on them, contradicting and blaspheming. Blaspheming, that is another word in the definition, and a certaine especiall manner, of this verball Persecution.

Blasphemy▪ yyBlasphemiae nomen importare videtur, quan…a derogationem alicujus excellentis bonitatis, & pr…cipue divinae Aquin. 22 q. 13 Art. 1.doth import a certaine derogation and diminishing of an excellent goodnes, especially Divine. The Notation giueth it to bee zzEx foreign. So Flac. Illyr. in clav. script.An hurting of the fame. In Scripture it is appropriated to signifie not any kinde of Malediction or slaunderous speeches: but that which is peculiarly bent against God, and his truth And by a Metaphor sometimes applyed to backbiting and raylings vttered against men. The act of it, is either to attribute that to God, which belongeth not to him, as Ignorance, Sinne, Tyranny, Iniustice, &c. or to robbe him of his honour, taking that from him which is his due. And it is committed aaVno modo secū dum solam opinionem intellectus: Alio modo, conjuncta quadam affectus detestatione. Aquin. ibid.two wayes. First, Either onelyonly in the vnderstanding, which may bee founde in those who hauehave not sinned our Sinne p. 27(as Paul bb1 Tim. 1. 23.1 Tim 1:23calleth himselfe a Blasphemer, but it was thorow Ignorance.) Secondly, Or else in the Affection ioyned to the vnderstanding, and this is it that commeth neerer to vsus. for our Blasphemy proceedeth from the detestation of Affection, which is set against God.

This is another part of the Terminus ad quem, (viz.) A mouth that speaketh blasphemies, hither do they come. Musculus ccPeceatum in spiritum sanct… conviti…s per…itur. Musc.maketh it the plenitude and fulnesse of this sinne. Hence commeth the reviling of Gods Iustice making God an accepter of persons, taxing the righte ous Iudge with Iniustice. Hence commeth the truth to bee accounted Impious, wicked, and Diabolicall. Hence it is, that they count the bloode of the newe Testament an vnholy thing▪ hence is it that they attribute that to the Deuill, which is proper to God, as did those ddMat. 12. 24.Matt 12:24Blasphemous Pharisees: In a worde hence commeth the whole troope, the whole heape of those blasphemous speeches which they cast forth against the God of heauen, euen from that mouth speaking blasphemies.

Wee hauehave perused the effect in our Whether, nowMalitious. turne your eyes, and see the cause. The cause is Malice. Yea this Malice is the Essentiall forme of it eeForma dat esse & distinguere.which giueth life to it, and distinguisheth it from other persecution. For all Persecution of the truth is not so seuerely to be censured. Many are carryed with a blinde zeale to defend Superstition which they conceit to bee the truth. Heeretofore in those ffQueene Maries dayes.bloody times of Antichrists domineering raigne ouer vsus, though many especially of the learned sort, cannot bee excused from violating, yea, and resisting the checke of their owne consciences in persecuting the Gospell: yet the common people, and many other were ledd with a blind zeale to defend Popish received Errours, and thereupon to oppose whatsoeuer was contrary to it. The same is to be said of diverse among Stephens auditors, they did not all (questionlesse) resist the spirit, though diverse of them did, but were carried with a blind zeale for the defence p. 28of the Temple, and the Law of Moses.

This their Malice is set forth in Scripture by diverse phrases, ggHeb. 6. 4.Heb 6:4first, foreign, Crucifying againe to themselues the sonne of God: secondly, foreign, make a mocke of him, as men that hate Christ, and as though they crucifyed him againe, make him a mocking stocke to all the world, as did that Iulian hhCentur. Magdeburg. centu: qua…ta: cap. de Iulian….who still in mocking termed him the Galilaean, and the Carpenter, or Maries sonne, and Christians he called the Galilaeans; thus most impiously traducing the sacred name of our ever blessed Saviour. Thirdly, iiHeb. 10. …9.Heb 10:9foreign, Trampling vnderunder foote the Sonne of God. Furio…sly raging like madd-dogs, tearing renting, like a Beare, or a shee lyon robbed of their whelpes, implacably furious. Iulian is called kkH…on C…tal. Scriptor: Ecclesiast.Can…s r…bidus, a madde dogge, for his f…ry and malice. Fourthly, foreign, doth despight to the spirit of grace. Maliciously breaking forth into speeches and actions, to grieue, to vexe, yea, to despight the spirit of grace. Fiftly, foreign, The adversaries, which doe professe open rebellion, proclaime open warre against God.

This their Malice …th excl…d… all pert…bed and inordinate passions and …ections. Peter denieth his Master indeed, yea, and for sweareth his knowledge, nay, he curseth himselfe, if he know the man; but whence proceede… this exorbitancie? this his horrid, and horrible sinne? Oh consider the place where he was, and the time when he did it: In the high Priests Hall, while Christ his Master is in danger of his life, where if hee confesse him, there is no way with him but present death. It was (therefore) the feare of death that maketh him forget his Master, his fellowes, his profession, yea himselfe, and his owne knowledge. Such is not our sinne: Wee finde Malice, and Malice in the highest degree, which vponupon a bent Resolution and settled purpose, doth affect that kinde of behauiour. It is a witting, a willing, a wilfull Malice, much like to that of Satan, p. 29who, albeit there be no further motiue why hee should resist, yet still he doth because he will resist.

Malice (sayth llBernard su…er Canti….Bernard) is carried in a Charyot with foure wheeles, viz. Crueltie, Impatiencie, Boldnesse, and Impudencie. And therefore must needes bee wonderfull swift to shedd bloud. It is neither b…idled by fea…e, nor …rbed by shame, neither staied by innocence, nor stopped by patience Like the inexorable sea that is violently whirryed and toised with a tempestuous winde Neither is the Charyot so swift, as the Horses that draw it, fiery: these are two, viz. Earthly power, and worldly pompe, which least they might not be violent enough of their owne accord, are spurred and pricked on by two most passionate Waggoners, Feare and Envie. For partly through feare to loose that that they hauehave, and partly through envie of anothers glory, are men ledd forth violently into the vntilled and accursed fielde of spitefull Malice. This is the disposition of our Apostata'es. In whom, if time and place doe serue their turne, you may obserue yet further two other fruits of their Malice, viz first, a forsaking of the Communion of Saints. Secondly, A siding and ioyning fellowship with the Adversaries.

The first is perpetuall; for how should they ioyne societie with those whom they hate mortally, and wish extinguished? The other not so perpetuall, but where it is to be found doth most easily and apparantly detect this sinne. Saul could not side with the adversaries but Iulian could: Iudas did attempt, but Alexander did effect it, and therefore the sinne of these is more easie to be discerned then of the other. Hitherto of the termes, Where they were, Where they are, Whence they fell, Whether they are fallen. A word or two of their Motion and so an end of the first generall part at the first propounded.

The Motion doth comprehend three words, whichMotion. doe shew the Genus of this sinne, viz. Apostasie, and the differences of this Apostasie from others, in that it is p. 30Generall and Voluntary.

The word Apostasie signifieth Recidivation, Relapsing, Apostasie.and mmforeign qui discedit ab eo, quod suscepit tuendum. Lex.falling away from that which a man hath heretofore taken vponupon him to professe. In Scripture phrase it intimateth a rebellious, revolting, & departing from the Faith, and the profession of the Gospell. And so the word, and the phrase is vsed. nn2 Thes. 2. 3.2 Thess 2:32 Thes. 2. 3. foreign, except there come an Apostasie, a departing. And in another place, foreign, oo1 Tim. 4. 1.1 Tim 4:1Some shall depart from the sayth: And ppHeb. 3. 12.Heb 3:12Heb. 3. 12. foreign, In departing from the liuing God, in Apostatizing. The which in the same Epistle is expounded by two other phrases, viz. qqHeb. 6. 6.Heb 6:6foreign, If they fall away and rrHeb. 12. 15. Praepositio & q…i sequuntur osten…unt, positum esse foreign: So …za Annotat. Generall.Heb 12:15foreign, That no man fall away from the grace of God, &c.

As it standeth in the definition, it hath rather respect to the Whether, then the Whence, for the man being now relapsed, and alreadie fallen away is said to be an Apostata, and his sinne Apostasie.

This Apostasie is not any particular Relapse from some particular points in Religion. Herein were the Novatians blame-worthy, who applyed that Text of Heb. 6. against such who sinned after Baptisme. Wherevpon many tooke occasion to refuse that Epistle as patronizing that over-strict, and vncomfortable doctrine. As did others also reiect the ssBeza in Prol…o ante Apo…alypsin.Apocalipse, because of the Ch…l…sts and Millenaries. The which doing of theirs was much like the cure of Alexanders thigh, being wounded with a Dart, which could not bee gott forth vnlesse a greater and deeper incision were made; so that Curatio ipso vul…ere gravior fuit, The cure was more gr…enous then the wound it selfe. And this their refuge was more grieuous then the wound.

A great Argument of the great Ignorance that did encroach vponupon the westerne Churches, ttNon tantum valebant doctrina vt refell…ndo …g…mento pare…essent. Calv. in Heb. 6.Heb 6who were not able to vindicate these places from the Schismaticall, and Hereticall glosses of deceivers: Particular lapses are p. 31bad beginnings, and men are to take heede of them: but this is a Generall relapse and Apostasie, which may bee manifested. 1. By the vse of the word in Scripture phrase. For it is appropriated to signifie a generall and vniuersall falling away. So Paul vseth the same word to signifie the manner of departing from sinne, which ought to be in Christians, viz. a generall and vniversall; foreign, 2 Tim. 2. 19. Secondly, By that place of Paul, Heb. 6. 6. Where hee vseth the phrase foreign. Prolapsi, id est, uuSi… Anselmus.prorsus lapsi, if they fall a way, id est, altogether, totally. For reason willeth that the fall bee as generall as the grace receiued. Excellent to this purpose is the saying of Calvin, commenting vponupon the place, Nodus totius disputationis, &c. The knott of the whole question, and disputation betwixt vsus and the Nouatians dependeth on the right vnderstanding of that word Prolabantur, If they fall away, whereupon hee distinguisheth betwixt a perticular and an vniuersall fall. Particular into some particular sinne, as Murder, Adultery, and the like. But the Apostle speaketh not of these, **Sed not…t …niversalem ab Evangelio desectoonem; vbi non aliqua ex parte offendit Deum, sed ejus gratia se totum abdica… peccator. Calv. ibid.but of an vniuersall defection and falling away from the Gospell. Where the sinner doth not in some one thing offend God, but doth altogether cast away grace received. Thus Calvin. The which he further confirmeth by the xxCalv. Instit. lib. 3. c. 7. § 22.Antithesis, and opposition betwixt the grace of God bestowed vponupon him, and this his fall. So that if the grace be generall as wee heard before, so also must be the falling away.

The summe of all this is, It is not a particular lapsing, sliding, falling, but a generall and vniuersall falling away. Not the Eclipsing, or clouding of the sunne, but the full setting, yea, such a setting as admitteth no rising, aeternall night. Like Noahs invndation overflowing all the face of the earth: overwhelming the partie delinquent within an Ocean of filthines and polution. The children of God doe fall, but these fall away: Dauid may grieue the spirit of God, but Saul did quite quench p. 32it. In a word, it is not Deliquium animi, a fayling, or swooning, but seperatio animae, a separation, a plaine death, a totall, generall, and vniuersall Apostasie.

Two wayes is this Apostasie said to bee vniuersall, first, Simply, when men doe cast off all Religion, renounce the truth wholly, altogether contemning both it, and all that belongeth to it, to their might, opposing, hating, blaspheming, and persecuting all that professe, and fauour it. Of this kind were those in the Primitiue Church, who revolted to Paganisme, and Gentilisme, as did Iuliaa the Emperour: and as many doe questionlesse, who liue among the barbarous Turkes, and leauing their former profession, doe turne Turkes, and embrace their abhominations: and some that abide in the bosome of the Church, who fall away to plaine Atheisme.

Secondly, Consequently when men doe fall away and renounce some maine fundamentall poynt of the Gospell; the which being violently opposed, doth indeed by consequence strike at all the rest. Such was the Apostacie of yyMentioned in Soc…at. H…st. …b. 1. cap. …. 6. Theol. Hist. lib. 1. cap. 4. Sazom. lib. 1. cap. 14.Arrius, who in opposing the foundation did indeed viol…e all Religion. Such were the Scribes and Pharisces, who albert they fasted and prayed, were st…ict obseruers of the Ceremoniall Law, and so had not cast off all Religion, yet because they embraced not the Gospell preached to them by Christ, but persecuted him who is the Truth it selfe, they fell into this sinne. Why so? Because this did even nullisie all the rest. So that as the body without the soule is dead; so this their observation of the Law was dead Superstition, and not true Deuotion. Such was the Apostasie of Hym…aeus and P…iletus, with Verisimile est Alexan…ū h…c ipsum sens…se quod Hymenaū. Bulling▪ in 1. Tim. 1. 20.1 Tim 1:20whom ioyne also Alex…nder, who as concerning the Truth aaforeign. qu…n quoduis …, sed quod est e…usmo…i, vt suada …entum non ret… Bez … in 2 Tim. …. 2. 18.erred from the Marke, and so did overthrow the saith of some. The Resurrection a maine point in Religion, which being denied, doth ouerthrow the fayth of the Scriptures, the prouidence of God, the feare of punishment, the hope p. 33of reward, bbLabefactata mortu…um resurrectione …ollitur sides scripturarum; p…ovidentia de…; metus poenarum, & spes praenuorum. Bull. in 2. Tim. 2. 18.2 Tim 2:18sayth Bullinger. Nay, if there be no Resurrection, Then as Paul at large disputeth, cc1. Cor. 15.1 Cor 15Christ is not risen, and consequently, hee is perished, wee not redeemed, iustified, and much lesse glorified. Thus a little leaven leaueneth a whole lumpe, and one absurditie begetteth a thousand. Such a matter it is to oppose any fundamentall point, and therefore S. Paul speaking of these persons, sayth, That dd2 Tim. 2. 17.2 Tim 2:17their word will frett, foreign, as doth a canker, or ga…graene, which if it take hold of any member in the bodie, vnlesse speedie remedie be found, it fre…eth the flesh, bloud, bones, neuer ceasing till the whole man be destroyed. Such is the negation, the denyall of the fundamentall and substantiall poynts in Religion, it will eate, it will frett and weare them all away, and so come to be at last simply vniuersall.

And certainely I see not why the same may not also be applyed to many▪ who doe revolt to Antichristianisme, if all things else doe concur…e. For howsoeuer they doe not reiect all manner of Religion, yet if they first, wilfully set vp the Popes supremacie, which doth over turne the sole Head …ip of Christ: secondly, if maintaine the blasphemous Masse to be a propitiatorie sacrifice for sinne, which disanulleth the vertue of Christs sacrifice: thirdly, if defend Iustification by workes, which doth overthrow the merit of Christs obedience and death. (For eeAs for vnctiō, Purgatory, penance, confession, praying for the dead, &c. albei… they who hold them are not sound, yet vnles a man hold the other, he… is not to be counted a Papist: No more then each Haeretique is to be counted an Arri…n. For we know that he onelyonly is an Arrian, who denieth the consubstance of the Sonne. So he is to be counted a Papist who holdeth these three poynts of Popery.these are the three most substantiall points of Popery, & whence a man is to be denominated a Papist.) If (I say) they do wilfully desēd these impieties, and maliciously oppresse the contrarie truths (as for ought we can discerne some in Q. Maries dayes did) hauing beene heretofore well instructed in the truth, and perswaded in their consciences that it was the truth. I see not how such can be excused from the sinne of which wee speake. For as Sampson by leaning against the maine pillars, did in effect leane against all the rest. As Dauid by killing Goliah, did indeede p. 34wound the whole Armie. And as hee that vseth violence against the corner stone in the building, may fitly be said to …i…e the whole, yea, though hee should vnderunder prop some other part of it: So, when a man doth wilfully, and maliciously oppose the fundamentall points, and grounds of the Gospell, not caring, nor respecting what absurdities doe follow vponupon …s assertion, though he may seeme to holde some points, yet indeed he doth oppose all, and so his Apostasie may iustly be sayd to be vniuersall. Even as the generation is sayd to be of the whole man, though the act be onelyonly terminated in the bodie. But in this as in all the rest, … desire that my Gerah may be tryed by the Sh…k…l of the Sanctuarie. I dare not enter into the seate of iudgement …o censure, but onelyonly desire to put this Quaere to the Iudgement of the learned, that vponupon due examination it may passe, as currant, or bee convinced of Imperfection.

OnelyOnly one word of the definition remaineth, and so… I shall end it. Not the least though the last, viz. Voluntari. This is … necessarium, necessary with the first, … is …ch …n Apo…ie which proceedeth not from any c…n…r…i…t, or …on, but from the proper motion of the minde, a w…ll Apost…e. This word we gather … …ul. H…b. …0. 2…. foreign, &c. …, and … the word answereth to that …, with an high hand. It implieth …ore then a simple and single will, it is rather …ing of that facult… to the performance of wicked designes. Saint Peter d…th …ine it, opposin… it to necessitie, … but willingly, willingly wee … of good things, but wilfully speaking of ….

To … more f…lly. let mee step into the pe… of the … men, and there reade the distinction p. 35betwixt Voluntarie and Involuntary actions.

Voluntary actions are those which are performed with the full consent of the will, both in respect of the vse and exercise of the act, as also the specifying and determination of the act. Thus the will of man rightly info…med, is carried to will and not to nill the glorie of God, and then specially to glorifie God in the obedience of this or that commandement. On the contrary nilleth euill, and specifieth this act of …illing or refusing in the specialtie of Murder, Adulter…e, &c.

Involuntary actions are such which proceede from simple and faul…le…e kkIgno…antia tripliciter se habet ad actum voli… tatis, Conc…m… tanter, C…ns… quenter, Ante…dinter. …ra non causant in v…suntar…um: Sed istud …er. Aq. 12. q 6. Art. ….ignorance. Faultlesse ignorance is that which goeth before the will of the doer, and so is not voluntary. Such is that when a …act is done which could not be either foreseene or avoyded; an example whereof God himselfe putteth in his law, Exod. 21. Deut. 1…. 4. The man that lopped the tree and in the lopping his Axe head fell o… and sl…e another, These two kind of actions are simply such: that simple voluntary, this simple involuntary. There is another kind of actions, which are in some respect voluntary, and in some respect inv…luntary, viz where the will is h…ndr…d in the performance, executing, and effecting of the act▪ which is the second act of the will. For as for the llVoluntas est libera semper quoad exerciti… a…us, quamvi… …sen ser quoad determinationē. Aq…m. 12. q. 1… A…t. 2. …t…mq. 6. Ar…. 4. I… possibile est voluntati quoad a…umin … tum & eli…tion vi… sed quam …e ad a…lus an…at… ab … …potes….first act, that is the vse and exercise of the act either in willing or nilling, there can be no constraint or hinde rance of the will: but still whatsoever it doth, it doth it willingly Tye a man in an hundred chaines yet cannot you hinder him from his will to goe, thorgh he cannot put this will in practise.

Hence it followeth▪ that neither violence, nor feare, nor affected ignorance, doth al…er the will in respect of the first act thereof, …ce may force the mm…effect of the will, but not the act. As the man …ound in chaines may bee hindred from going, and det…yn…d… ▪ this place but not hindred from willing to goe, not constrained willingly to abide. nn…Feare likewise may draw s…th a consent p. 36while the man apprehendeth that to be evill which is not, and so desireth to shunne it, and when consent is yeelded, the will doth willingly will that which it willeth. Some call these actions mixt, partly willing, partly vnwilling; but indeed they are more ooSimpliciter voluatarium est, sed inuolunta… secundum quid, …. e. sit voluntari…, ad ev…andum malum quod timetur. Aquin. ibid.voluntary then involuntary, because the power of willing is free still to will o… to nill, though the performance of the act in this particular is badly placed, Because the passion of feare doth apprehend the present Obiect to bee good, which indeed is evill. ppIgnorantia consequens actū voluntatis Aq. 12. q. 6. 8.Affected ignorance least of all ca… cause an Involuntary action, seeing that his ignorance is Uoluntary. Man wilfully continuing in ignorance, and either neglecting or despising the meanes of knowledge, that so he may continue in the course of life which hee liketh.

From all this I gather, first, That affected ignorance is so farre from excusing a fault, that it doth rather aggravate the offence. Secondly, That neither feare, nor violence can altogether excuse men from blame in willing evill, because the willingnesse of the will cannot be compelled, though indeed it may be much perswaded.

To apply this to our purpose. This Apostasie is called wilfull. 1. Because it proceedeth qqAb intrins…o v…l…ndi prin… p….from the inward beginning of willingnesse, from the immediate act of the will (ab ipso velle) the willing of the will it selfe. 2. It is free from violence, from feare, from ignorance, which are the causes that doe in any respect cause involuntary actions. Yet this doth not hinder, but that there may bee some incitation, some inclination, and stirring of the will by some externall Obiect.

As the Scribes and Phaerisees were ambitious and loved the prayse of men; this inclined their will. Iudas was covetous, a theefe, and the hope of gaine stirred his will. Yea this their concupiscence and desire did make their^• Aquin. 12. q. 6 Art. 7. action the more wilfull, Aquinas giveth the reason, because, A thing is said to be voluntary in that the will is carryed p. 37to it, but by the concupiscence is the will inclined to will that which it desireth. And further he sayth it is ssDe ratione voluntarij est, quod principium ejus sit intra, sed non opo…e…, quod hoc int…insecum principium sit primum …ovens non motion ab alio. Aquin. 12. q. 9. Art. 1. 1.necessary to denominate an actiō willing that the beginning of it be inward. But it is not necessary tha… this inward beginning should be the first moover, not mooved by another. For ttNon tantum ex appetitu boni & finis, ipsa voluntas move… sed necessarium est, vt ab exteriori objecto, moveatur in suum primum all…m. ibid.not onelyonly is the will mooved by the desire of good, and the chiefe end; but also it is often necessary that the first act of the will be stirred vp by some externall Obiect. Neither can any man say that the Apostasie of Iudas, the falling away of Demas, and the like, was not properly to bee termed wilfull, because there was some outward respect to mooue them: vnlesse also he will deny that Adam …ell voluntarily, in whom there was an externall Obiect, and a forcible perswader to stirre vp the act of his will.

Last of all, in Saul, Iudas, Iulian, and the like, their action must needs be simply voluntary, in that they had time of Deliberation. For the Apprehension of good doth not worke so effectually vponupon the will as doth the Apprehension of euill. And therefore those passions which doe apprehend good, doe not take away Election and Deliberation, but doe allow men sufficient time to thinke of all inconveniences, and giuegive them libertie to resolue whether they will doe so or no. Whereas those passions which doe apprehend euill, doe not so easily suffer a man to consult, and therfore if these cause not involuntary actions, much lesse doe the former.

Whereby you see the difference betwixt the fact of Iudas, and the fall of Peter. Iudas hath time to call his witts together, to consult with Reason, to deliberate with himselfe what hee will doe, to summe vp all inconveniences that may ensue, and thereupon proceedeth vponupon full purpose and resolute intention. Whereas Peter hath no such respite, on the sudden hee must answere, and had no time to forethinke himselfe; For the feare of danger had so possessed him, that no place was p. 38left for Deliberation. Hitherto concerning the first maine part of my Discourse, shewing what this sinne against the holy Ghost is. Now let mee lead you a-long to the second, viz. Why it is so mortall. Let not your patience fayle mee to the end.