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 vs that whatsoeuer wee aske the same shall be nay is alreadie graunted Wee know that we haue the petitions that we haue desired of him prouided alwaies that it be according to his will Whereupon the Apostle builds an exhortation that if any one doe see his brother going astray sinning a sin which is not vnto death he should pray for him and the Lord would giue liâ—e for them that sinne not vnto 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 vnto death for which hee will not haue prayers to be made There is a sinne vnto 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 vnto death The Schoole men and their followers the Iesuits haue a distinction of sinne into 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 that it should haue beene lost againe and so the Popes Kitchin haue 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 haue reversed the judgement of God they left some to be mortall Little considered they that Death is the wages of all sinne Paul speaketh indefinitely and Moses more distinctly Cursed 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 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 haue they excluded the breach of the first Table hence also the 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 vpon this Text True indeede yea I grant that some 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 so the next may be more absurd then this And as they decay in learning so fayle in vnderstanding and in the end come to that which their forefathers would haue blusht at None before Boniface the eighth could picke the Supremacie out of Gen. â— 1. Nor any out of Deut. 17. 6. before 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 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 onely of Criminall of which sayth hee S. Iohn speaketh saying There is a sinne vnto 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 Sainâ— Iohn sayth I say not that thou shouldest pray for it Nay sayth Bellarmine that followeth not He forbids vs not but onely he doth not encourage vs to pray for such Why then it seemeth S. Iohn did approue of the sluggards saying â— There is a Lyon in the streete I shall be slaine Because it was somewhat difficult therefore the safest course were to giue 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 giue it ouer but striue to enter But if neither the 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 haue taught him For contradictories haue contrary consequences Now St Iohn before had said If any see his brother sinne a sinne not vnto death let him pray for him doth it not hereupon follow If he see him sinne a sinne vnto death let him not pray for him But I loose time Obserue also the number here vsed â— A sinne For 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 onely one sinne so deadly so mortall that it may not be prayed for and to which the Lord will shew no mercie One such there is called A sinne vnto 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 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 Onely 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
to handle knowing this that if he keepe him to his matter he cannot be taedious though he may be long Certainely his observation is good and worthie to be remembred not onely of a Writer but also of an Oratour of an Auditor Of an Oratour least he abuse his Auditory Of an Auditor least his censure seeme rather to proceed from the rashnesse of a Caviller then from the judgement of an vnderstanding hearer Wherefore as in the handling of the former Part raised all my matter from the definition praefixed and reduced the words of the definition to certaine heads that so still I might reade my Title and you might see what I was in doing So here in this second Part that both you and I may still finde our selues this shall bee the Title that wee must often reade viz. The assumption of the former Sillogisme For I hope that in prooving this our sinne to be irremissible I shall draw each one to conclude with me That it is mortall The irremissibilitie stands then to bee confirmed by the rule of Faith which is Scripture by the guide of action which is reason For Scripture let vs first scanne that which the Evangelists haue set downe Mathew sayth It shall not be forgiuen neither in this world nor in the world to come Neither in this world in soro conscientiae in the Court of conscience God speaking peace to our consciences Nor in the world to come in soro iudicij in the last judgement Neither in this world per solutionem ministerij by the ministery of the word loosing vpon earth Nor in the world to come per approbationem Christi by the approbation of Christ loosing that in heauen which was loosed vpon earth by the ministery The which phrase of Mathew is expounded by Marke Non in aeternum it shall never be forgiuen in the same sense that Peter sayth Non in aeternum lavabis id est nunquam Thou shalt never wash my feete Or else to mend the example because Bellâ—rmine doth carpe at that of Peter in the same sence in which Christ vseth the phrase to the woman of Samâ—ria Iohn 4. speaking of the water that hee would haue given her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall never thirst id est neither in this world nor in the world to come that so the similitude may to satisfie Bellarmine runne on foure feete and agree in terminis And marke I pray you the concordance of the three Evangelistes Luke sayth plainely Non remittetur It shall not be forgiuen Marke sayth Non in aeternum neuer forgiuen Mathew Neque in hoc seculo c. Neither in this world nor in the world to come So that whether we begin with Mathew and expound him by Marke and Marke by Luke or vice versa begin with Luke and encrease his negatiue by Marke and amplifie that of Mark by Mathew all is one in substance Indeede heere is the difference that Mathew to cut off all hope of pardon and to shut this sinne perpetually from remission vseth this distribution of time And certainely not without iust cause For as God when he charged Laban to vse no meanes to bring Iacob backe againe least Laban might think it lawful to vse fayre meanes though not fowle did vse a distribution of the thinges neither good nor euill As Moses after the explication of the Law addeth Thou shalt not turne aside id est no whether but least they might suppose it not amisse to turne to the right hand though not to the left to embrace superstition though not wickednesse he vseth the partition of places Neque ad dexâ—ram neque ad sinistram Neither to the right hand As Paul hauing set foorth the effect of the Gospell that it is Potentia Dei ad salutem cuivis credenti The power of God to saluation to euery one that beleeueth least the Iewes might dreame of some prerogatiue doth distribute the persons Iudaeo Graeco both to the Iewe and the Greeke So in this place least some might thinke as did Origen afterwards that this sin as all other sins might be remitted though not in this life yet post novissimum judicium multis voluminibus seculorum after many revolutions of future ages there fore doth Mathew vse this distribution of times Neither in this world nor in the world to come Passe wee from the Gospell to the Epistles Heb. 6. 4. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible c. He sayth not as doe the Iesuits it is difficult and very hard but plainely impossible Neither saith hee to renew them to baptisme or to make them pertakers of a second Baptisme but to renewe them againe to Repentance Or that they should â—e renewed againe by Repentance Repentance I say not Baptisme For what absurdity is it for our Rhemists to confound Repentance with-Baptisme Or if some of the Ancients did so vnderstand it did they not by denying Baptisme the Sacrament of Remission deny also Remission Or if the Apostle meane that this sinne of Apostasie doth exclude from a second Baptisme wherein shall it differ from other sinnes vnlesse other sinnes may allow a man a second Baptisme vpon his Repentance which were ridiculous Againe marke what the same Apostle addeth Heb. 10. 26. There remainâ—th no more sacrifice for sinne The Sacrifices of the old Law were effectuall in their time to the expiation of sinne if ioyned with faith Since they were abolished the Sacrifice of Christs death is effectuall But if this also be despised this being the last there is no more Sacrifice for sinne and yet without Sacrifice no remission of sinne This is the tenor of the sacred Scripture thus doth the spirit speake to the Churches and they who are of God doe acknowledge the voice of the Spirit Wherfore if the Papists will expound cannot be forgiuen by can be forgiuen Neuer by one day Neyther in this world nor in the world to come by both in this world and in the world to come Impossible by possible though difficult Repentance by Baptisme and the like Certainely it is reason that they shew some authoritie that they haue thus to expound the Scripture and to warrant their licentious interpretations else when we reade such glosses wee shall imagine that we heare not men but Bellies speake which haue sworne to defend their â—rroniuâ— positions whatsoeuer become of the truth of the Scriptures Yea if this may bee allowed what â—uidence of words can there be found whereby the truth shall bee able to defend her selfe against vntruth and heresie We haue heard the â—uidence of Scripture let vâ— also heare the witnesse of Reason And first if you please the reasonâ— alledged by the Schoole-men The sinne against the holy-Ghost is irremissible saith Aquinas First eyther because it is finall impenitency and after this life is no repentance and no Remission and that sinne which is not remitted here is neuer dimitted
it must needes bee both for thee that exhortest and for him that is exhorted For him whilst thou stirrest him vp to walke in the path of godlinesse for thee whilest thou art carefull to mend thine owne wayes for him since thou pullest the more out of his eye for thee since thou must also pull out the beame out of thine owne eye And since this exhortation must bee mutuall therefore also men must suffer the word of exhortation patiently not kicking against the prick nor spurning with the heele against him that seeketh to reforme them Seuenthly Forsake not the assembling of our selues together or as the Geneuah readeth the fellowship that wee haue among our selues A third preseruatiue set downe by Paul in the same place concerning this our sin exhorting to obserue the holy assemblies and neyther of our owne accord forsake them nor suffer our selues prophanely to be led away from them The which he exemplifieth as the manner of some is to deterre and scare the godly lest they should suffer that to happen to themselues which is a dammage and detriment to others Many in the Church doe and indeed iustlie condemne those who for their offences are to be separated from the Congregation whereas in the meane space they themselues doe more loosely and at their lust and pleasure neglect forsake yea and contemne the Church assemblies They which are frequent in the Communion of Saints haue a good meanes to keep them from Apostasie but if they forsake the same then are they subiect to errors Schisines and damnable Heresies It is obserued that Euah was seduced by the Serpent when she was out of the company of her husband and certainely it is manifest that hence arose the whole generation of Vipers the brood of Haereticks which haue beene in all ages viz. when men puffed vp with pride of their owne gifts haue scorned and contemned the fellowshippe of the Church and so haue runne into singularitie and thence to Haeresie and damnable Apostasies One preseruatiue more and so I conclude Eightly Take heed least there be in any of you an euill heart and vnfaithfull or an euill heart of infidelitie wherin to the end that men might take heede of Apostatizing from God he exhorteth them to see to their heart Many doe make a faire and glorious profession of the Truth whereas in the meane space in heart they affect it not nay dislike it Therefore sayth he Take heede and be very circumspect least any of you carry an heart incredulous and rebellious against the doctrine of the Gospell for it must needs be that such a one shall in the end returne to his former vices and taking port with Sathan fall from the liuing God A good Caueat for hypocrites who desire not sinceritie but onely make a faire outward shew to please the world They loue the prayse of men more then the prayse of God Certainly these men are all of them subiect to this sinne and may as well come to it as Iudas Iulian or any of the rest who indeed to satisfie their own turne to get applause of the world to shunne perils and dangers are content with yea forward in the profession of Christianitie when God knowes their hearts are not vpright with God and therefore what maruaile if they goe out from vs and become Apostata's since they neuer were of vs id est of the number of those who hauing sacrificed their hearts to the Lord dedicate both body and soule to the profession of godlinesse Moses to the people giueth this same charge Take heed to thy selfe and keepe thy soule diligently marke that keepe it and keepe it diligently The which Salomon secondeth a keepe thine heart with all diligence Tremellius readeth supra omnem observantiam aboue all manner of keeping i. e. more diligently then thou wouldest keepe any treasure And why Salomons reason is good For out of it are the issues of life All the actions good or euill proceed from the heart It was prouided by the Law of the twelue c Tables that all springs and fountaines should be kept free from filthinesse and pollution least these being corrupted should fill the land with insection so is it here Pauls reason is more effectuall viz. in departing from the liuing God id est least you depart from the liuing God intimating that as by faith wee doe come neere to God and cleaue vnto him so by our infidelitie we fall from him So then to conclude The heart is all in all therefore heare we so often My sonne giue me thy heart Wherefore if any be desirous as all ought to shunne this sinne of Apostasie let him here beginne it is not the least good helpe Keepe a good heart Take heed there be not in any of you an euill heart of infidelitie and vnbeliefe for if there bee it cannot bee but you will in the end depart from the liuing God I haue now done And I suppose that that censure which Horace passeth vpon the tedious Poet will also passe vpon mee Tenet occiditque legendo But if the Lacedaemontans thought themselues well excused when they sayd The Thebans haue beene so tedious in their iniuries that wee cannot vse our wonted breuitie of speech I hope the multiplicitie of matter whereof I haue had to speake will also in part hold me excused The comfort therefore that Diogenes Synopensis hauing almost tyred his Auditors in reading a long Oration spying at last the blancke paper gaue them doe I present to you The hauen is in kenning the land within sight For I am now come to that which I haue still poynted after viz. the end Now therefore giue me leaue like the newly arriued Marchant to sit downe and count with my selfe what is the summe of all which in this ship I haue ventred Now I find that the summa totalis commeth to this First You heard the explanation of the Text by obseruing the terme vsed and the number insinuated Then did I propound the two maine parts of my Discourse wherein first I sought out the sinne what it was secondly Searched it to see why incurable In the disquisition hauing found it to bee the sinne against the holy Ghost wee passed by those sixe kindes reckned by the Schoolemen and prooved by Argument both in generall against them all and in particular against each that no one of them is that sinne which we sought for The which at the length was defined to be a generall Apostasie of a man fallen from the knowne Truth euen to a malicious persecution and blaspheming of the same the which words I reduced to three heads first The whence viz. from the knowne truth The truth of the Gospell not of the Law Secondly The whether to a malicious persecuting and blaspheming Thirdly The motion a voluntary and vniuersall Apostasie In searching the deadlinesse of the wound I found it to be therefore called a sinne vnto death because
of Abel rather than his But it was a worse signe in Saul who knowing that Dauid was the man in whom the kingdome should be established did fret and grudge murmur and repine against it labouring by all meanes to ouerthrow the decree of God So when men come to that passe that hauing receiued in themselues the seale of Gods curse euerlasting vpon their soules they cannot endure to heare that any should fare better then they doe but rather wish that all might with them be damned it is a shrewde signe of an Apostata Fourthly Blasphemy against God whom hee hateth and accuseth as an vniust Iudge in that the Lord hath giuen him vp to the power and dominion of Sathan Fiftly want of good affections when hee neyther loueth good nor desireth it but rather continueth in a violent hatred and malice against God the which also breaketh forth against those who labour his good his conuersion his saluation whom he cannot abide but hateth and detesteth These are vehement causes of suspition when a man bewrayeth his malice against the Spirit of Grace when he impugneth each poynt of the Gospell when hee professeth an enuying of Grace and Gods fauour towards any when he spareth not to blaspheme the God of heauen when he is altogether destitute of all good affections it is ten to one this mans case is desperate and I may iustly leaue such an one to the iudgement of God and as to imprecatiō I dare not proceede because I may fayle in the vnderstanding of his cause Yet since I cannot haue faith nor warrant to be heard I dare not by name recommend his cause absolutely in my prayers and supplications On the contrary side we may more easily obserue in whom this our sinne is not First being a generall Apostasie it is not in those who hold fast the foundation and reioyce in the knowledge of the truth Much lesse in those who labour against corruption least of all in those who hold on a constant course in holy exercises These may be in great offences but of this they are not guilty Secondly being a oalicious opposition and persecution of the truth It is not in those who hunger and thirst after Righteousnesse not in those who loue any of the good meanes of Saluation Much lesse in those who doe loue the brethren for the truths sake Thirdly being voluntary it is not in them who are afrayde of it not in those who albeit their hearts perhaps are hardened yet this disposition of their heart doth not please them Wherefore let this be the comfort of all poore soules who are vehemently troubled with this feare lest they haue thus fallen They may be ouercome by many weakenesses but yet into this sinne they are not fallen Yea hearken to this all you that are weary and heauie laden so long as you stand in feare of falling into it be assured for your comfort you are far from it Wherefore let not the Deuill busie though he be perswade you that so you haue offended for it is but an illusion yea a stratagem of Satan whereby hee laboureth to make shipwrack of your soules Now to stop our Censure This is not the sinne of such who neuer attayned to the knowledg of the Truth neyther Turkes nor Infidels neyther Atheists nor Epicures neyther Pharaoh nor Rabshekah neyther Herod nor Pylate did or could euer fall into it A curse indeede and an heauy one hath gone out against them and all like to them bondslaues are they of Satan and strangers from the Common wealth of Israell Aliens from the couenant of Grace but yet an heauier curse is for those who haue sinned this sinne and far more miserable is their estate Secondly Not of all that fall being constrayned through feare in the time of persecution Thirdly No not of all that doe persecute the Truth vnlesse they be found to carry a malicious minde against not only man but God The next vse is for exhortation to take heede of falling into this there is no recouery it is like the lawes of hell if once man be slipt downe thither there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great gulfe to hinder all passages of returne Wherefore it is the wisedome of a Christian to to take heede how he traceth in these steps for the paths thereof are the paths of death Quest. What are the steps and degrees of this descension by which a man doth decline till hee come to this finall Apostasie Resp. In the answering of this we are to distinguish for there are two kindes of this Apostasie or falling away not much vnlike to the two kindes of Epilepsy or falling sicknesse which the Physitians haue obserued The one is seated eyther in the brayne or the heart and this taketh suddenly and so suddenly that wheresoeuer it taketh them it casteth them into the fire or into the water bereauing them of all meanes to help themselues The other beginneth in the externall parts as in the Armes or Legs and here by frication it may be stayed at least wise some time gayned that the parties may prouide for their owne security Euen such is our Apostasy there is a praecipitation when a man doth suddenly fall headlong into this sinne and of this there can be giuen no signes nor degrees Of this kinde was the sin of the Angels who suddenly fell into this Apostasie in which they are There is also a certayne Pedetentim and leasurely declining so that from one step to another doth a man descend till he come to the gates of death Neyther is this distinction so newly deuised but that it hath beene disputed in the Schooles Aquinas among other questions of this subiect moueth this Whether a man may primo at the first fall into this and sinne against the holy Ghost He is a Schooleman and his answere is not to seeke his answere is this That two wayes may a man sin against the holy Ghost First by inclination of habit this he saith is not incident at the first for an habit must be acquired gotten by many and frequent actions Secondly by a wilfull reiecting of that by which he might bee kept from sinne and of this he saith that howsoeuer it doth most an end praesuppose former sinnes viz. that men walke in the councēll of the vngodly and stand in the way of sinners before they sit downe in the seate of the Scornefull yet he affirmeth that it is possible that at the first a man may thus sinne and that saith he for one or all of these causes First for the freedome of his will Secondly for many praeceding dispositions Thirdly for some great motiue Fourthly for the weakenesse of affection to that that is good Whereupon he inferreth that this hardly or neuer befalleth those who haue attayned to any good perfection according to the saying of Origen in briefe his answere is this that against the holy Ghost by finall Impaenitency man cannot sinne at
it is irremissible The which was confirmed by Scripture and reason Reason drawne first From the Obiect it being a sinne against the Gospell and against the spirit Secondly From the nature of it In that it doth wittingly willingly maliciously totally oppugne and resist the meanes of pardon Thirdly From the punishment of it it being depriued of the Churches prayers and rewarded with Imprecation by men Hardnesse of heart by God and Impaenitency by it selfe The Vse of all was First For examination and tryall where were discouered certaine grounds of suspition causing a man iustly to be suspected for an Apostata Secondly For admonition and exhortation to take heede of it where also were described the degrees by which man relapseth into this sinne and also now lastly some Preseruatiues were prescribed to keepe men from Apostasie and Recidiuation In all which discourse might I bee so happie as to haue neither troubled your patience with things impertinent nor to haue praetermitted ought that was necessary Salomon in all his royaltie could not finde more contentment then I in mine endeuours But if I haue beene too prolixe impute it to the matter if too concise impute it to the time Howsoeuer let God be glorified that man may bee comforted Now vnto him that is able to keepe vs that we fall not and to present vs blamelesse before the presence of his glory with ioy that is to God onely wise our Sauiour bee glory and maiestie and dominion and power both now and for ever Amen τω θεω μονω δοξα a August epist. 23. b â—â—â—gil â—dâ—g 1. c Heb. 5. d Digna est â—â—â—â— ejus discipuli spâ—ritu quâ— prae aâ—â—â—s a 〈◊〉 dâ—â—â—â—â—us fuit Calv. e â—â—a â—â—â— Presbyt in 1 Ioh. 〈◊〉 f He liued about 68. yeeres after Christ dyed Anno 102. g The Compluâ—ense Edition putteth this downe in the â—â—tle of the Revolution h Vâ—â— Beda in â—pâ—â—â—t i Cap. 2. â— â—8 Ver. 16. k Vâ—â—iaâ—e quod est praeter Mortale quod est contralegem l Rom. 6. 23. m Deut. 27. 26. â— In aestimandis peccatis non afferamus sâ—ateras dolosâ—â— c. â— Nullum fere Sorbomci peccatum mortale agnoscunt nisi quibus tam crassa extat turpitudo vt manibus palpari queat Comment in 1. Ioh. 5. p Rhemistâ—s Testament in 1 Ioh. 5. q Aetas parentu pejor avis tulit nos nequiores moxdaturos progentem vitiosiorem Horaâ— Odur lib. 3. â—de 6. r Ca vnam sanctam Extrav de Majoritate et obedientia s Ca Per venerabileÌ„ Extrav Qui sunt filij legitimi t Haymo in epist. Dominica octavâ— post Pentocosteni â— Prov. 22. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13. 24. x See Dr Denisons Sermon vpon the sinne against the holy Ghost y Contradicentiâ— contraria est consequentia â— The French reades it somewhat more particular Il y a vn peché a â—â—rt â— Quandiu venia 〈…〉 us relinquitur mors prorsus imperi 〈…〉 eccupat Calvm b Ilias malorum 1 2 c Surdo verbert coedit d Perk. Case cons. lib. 1. cap. 2. §. 3. c Bellar. lib. 2. De Poenit. cap. 16. f Haec 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. 16 g Perer Iesuit in Comment on Dan. h Flos Theologiâ—e scholastica Vega lib. 16. de Iust. i See his picture in the Parision Edition of Peter Cevallier Anno 1615 k Aquin. 20. â— 14. Art â— l Ibid. Art 2. Impoenitentia Obstinatio Impugnatio agnitae veritatis Invidentia â—raserna gratiae Praesumptio Desperatio m Eximius verbi Divini concionator cum Privilegio In Praefat. n Stella in Lucam cap. 12. o Nihil istorum satis veritatem assequitur ibid. p Luke 12. 10. q Et tamen peccatum in filium potest ex malitia contingere ibid. r Haec sententia vera est sed non satisfacit quaestiom lib. 2. de Pamt cap. 16. s Multi ab huâ—usmodi peccatâ—s solent â—â—â—piscere Stell ibid. t Mat. 7. 1. u Fieri potest vt qui hodie non recte presumat aut desperet c. crasista corrigat Quodsi talis ad sinem vsque perseveret peccat ad mortem sed non est blasphemus in spiritum sanctuÌ„ Musc loc com * Circumstantia quaedam quae in omni peccato reperiri potest Bell. loco citato x Impâ—nitentia importar propositum non pâ—â—â—endi Aqum 22. Qâ— 14. Art 2. y Obstinatio est â—um hemo firmat propositum in hoâ— quod peccato inhareat Aquinabid â— Gen. 42. 2. a Esa. 3. 9. b Non est verisimile tot pâ—ccare in spiritum sanctum quot impoenitentes abeunt Stell ibid. c Psal. 77. 9. 10 Reasons proouing Desperation not to be this sin see in D Benefields 2. Sermon vpon Heb. 10. 27. As namely 1. It is not blasphemy 2. It bringeth not with it final Impaenitencie 3. It is not a wilfull demaâ—â— of Christ arising from an obstinate malice 4. It may befall the children of God whereas the sin against the holy Ghost â—s only in the Reprobate d Contraria sunt sub eodem genere posita e In Tractat. di Iubil f Cordub qu. 37 de In â—uâ—g g Bellar. libr. 1. dâ— Indulg cap. 18. All thus alledged by Dr Hall in his booke called the Peace of Rome Pag. â—56 What the sin against the holy Ghost is h Hoc peccatum dicitur in spiritum sanctum committi non quatenuâ— est sacra Triadis persona sed respectu propria ipsius in nobis energiâ— Annot. in 1 Ioh 5. i Athanasius in Symbolo Truth k Bez. Annot. â—n 1 Ioh. 5. l Non secundam sed primam tabulam directe respicere hoc peccatum c. m Bucan lec com 17. n Nec vniuersalem nec partuâ—larem sine ex ignorantia siue ex infirmataâ—e siue ex malitia câ—ntra legem sit commissa o In 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 â—he fall * See this hand led afterward p Iohn 18. 37. q Iohn 14. 16. r Quia ipse est materia argumentum totius Evangelij Zanch. de operi Dei lib. 4. â— s Aquin 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 disobedieÌ„ce to the commandements as wilfull often ders t Bucan puts into his definition veritatis 〈…〉 angelicae renuntiatio Loc. com 17. 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.