grace Whereupon the Lord doth presse his conscience with feare and terror affecting it with the sensible feeling of Gods heauy wrath vpon his soule yea euen setting him forth as a vessell prepared for destruction causing his soule and conscience to witnesse so much against him and at certaine times making him to feele most horrible terrors and convulsions Fiftly Then growes he to impenitency to fretting to murmuring and reluctation against God maliciously opposing himselfe against his Maiesty yea hating him whom he can conceiue none otherwise then a righteous judge to condemne him Hence it commeth saith o Calvin that so boldly yea so malapertly they frett against God They try indeed all meanes to remoue the sense of Gods anger but in vaine For so soone as they haue a little truce a little ease presently he troubleth them againe with torments haling their guiltie consciences before the tribunall seate of his angry iustice Now at the last doth this man perceiue how fearefull a thing it is to fall into the hands of the liuing God yet hauing reiected the meanes of grace cast off Christ and contemned the sacrifice of his bloud he hath no power to returne but onely breaketh forth into blasphemous and reuiling speeches against the Almightie Then at the last doth God set the brand of destruction vpon him taking from him all hope of pardon and so leauing him to Sathan to be brought home by finall Impaenitencie and desperation to finall destruction Thus we see from the beginning to the ending there is as it were a certaine Reluctation and striuing of the creature against the Creator seeking still to goe beyond God and from one point to another to despite and malice him and his iust proceedings Here I note That as the praecipitation is performed by the abjuration of the fundamentall points of the Truth So this other may beginne with other smaller matters especially fornication and prophanenesse mentioned by Paul and so by little and little creepe vpon a man till it haue possessed him with a totall repugnancie and resisting And that this description of the declination of an Apostata which yet I willingly submit to the censure of the iudicious learned may not seeme altogether to be rather a figment and a thing deuised as probable and possible than indeed any where to be found or any where exemplified giue mee leaue I pray to examine the fall of King Saul in the which me thinketh I doe cleerely see both those fiue acts of man falling and resisting the worke of grace and also those fiue acts of God punishing man for his fall 1. Saul looseth his holinesse of life In the beginning of his raigne he had reformed abuses But now he beginneth to fall away when by his foolish pitty hee spareth Agag and the best of the Cattell contrary to the flat commandement of God Then God giueth him vp to the euill spirit who worketh vpon him indeed strangely but effectually driving him into many strange and vncotâ—â—â—tts certainly hardning his heart against all goodnesse 2. Now groweth he to be peruerse and froward yea falls into a dislike of all those that were good persecuteth Dauid causelesse even Dauid the man whom hee perceiued God had chosen to be the heire of the kingdome yea the more that Ionathan doth excuse Dauid and plead for his innocencie the more is he enraged God taketh away his ioy for beside the vexation of the euill spirit how is he fretted at the safetie of Dauid he is in continuall feare of him For an euill minde sayth Gregory is ever in trouble either deuising mischiefs against other or fearing mischiefs from others alwayes imagining that his wicked plots against his neighbour are returned vpon his owne pate What joy therefore can Saul haue when as Dauid still preuaileth all Sauls plots will doe no good Michol saueth him the Lord defendeth him Ionathan convayeth him away excuseth him the Priests commend him Thus is he in continuall trouble and trauell how doth he lay traps for him yea in the end neglecting all other businesses of the kingdome he is wholly bent vpon this to persecute Dauid and to kill him 3. After his fall we can find not any one act of faith in him and therefore may well allow him to haue reiected it We see also his knowledge confounded proofe hereof we haue in his behauiour at those two times that David had him at the advantage what man were he not distracted and quite bereft of common reason would haue proceeded but he is so blinded by the Deuill that he cannot see a kindnesse done to him Thus also according to his grosse ignorance stoth he bid the Witch of Endor bring him vp Samuell not considering the state of the Saints after this life how that Sathan hath no power ouer them at all 4. Manifest proofe is there of his pollution though not in the flesh in which he was not much blame worthy yet in other 〈…〉 tters he is an vsuall swearer and curser nourisheth Idolatry in his house an horrible and filthy murtherer causing 85. Priests to be slaine yea he destroyed the citty and all in it man woman child suckling oxe and asse sheepe and all spared none What could he haue done more to Iericho What to Amalek What to the cursed Philistims Yea further hee would haue killed x Ionathan for excusing Dauid and missing of that all to reviled him were not these arguments of his malice against God himselfe to persecute Dauid the Lords annointed to slay the Lords Priests as who should say if he could not preuent Dauid yet he would put him to his shifts and perhaps make him come short of his hopes and as for these Priests they should smart for it The punishment of this hath euident confirmation For how bitterly sorely did the Lord presse his conscience especially when he saw the host of the Philistims and at such time as the Lord denyed to answere him eyther by Urim or by Prophets as also when Satan in the person of Samuell did reckon vp his faults and prophecie his destruction But especially when he was ready to die cap. 31. 5. His Impaenitency and fretting and murmuring against God is evident vpon Gods denying to answere him when he commandeth to seeke out a Familiar albeit he knew them to be the meanes and instruments of the Deuill for which cause he had banisht them heretofore Lastly the brand of destruction finall Impenitencie and desperation was set vpon him a long time before signified to Samuell but plainely practised by Saul at such time as God denyeth him any to be his executioner and so he that wallowed in the blood of others is now constrained by his owne hand to wallow in his owne bloud that so he may once haue z his fill of bloud and murther Quaest. Yea but how may it appeare that Saul did renounce Christ and his Mediation which was set downe
as the proper Object of this sinne Resp Indeed this is a materiall poynt for except we find him fayling in this we shall doe him wrong We must therefore obserue that the knowledge of the Messiah was then contained in types and shadowes and he then that did renounce and oppugne the certaine and vndoubted type of Christ did also oppose Christ himselfe Euen as he that receiueth the Sacrament vnworthily is guiltie of the body and bloud of the Lord Iesus Now it is euident that a Dauid was a type of Christ and his kingdome a type of the kingdome of Christ. And the outward saluatio which the people did receiue from Dauid was a type of the spirituall saluation performed by the Messiah Yea all the hope of deliuerance was to be expected according to the Lords ordinance from that family Yea which is more the faithfull also did know so much Lam. 4. 20. Moreouer it is worth the noting that after the anoynting of Dauid Saul of himselfe did obtaine no notable victory but eyther Dauid was the principall as in the battell with Goliah or the sole Agent as when he was Sauls Captaine Yea once in the time of his troubles he saued Keilah and chased the Philistims For else Saul fought no battell till the last which he lost Indeed it is mentioned that Saul went against the Philistims at what time he was vpon the poynt to take Dauid but there is no mention made of Sauls preuailing against them Further it may seeme that by a common fame and speech of the people Dauid was accounted the King from whom the Philistims had heard it and thereupon reported to Achish is not this Dauid the King of the Land And certainely it is not vnlikely but that the best men did depend vpon him as their King and therefore when Keilah is in danger they come to him not to Saul Neither was this vnknowne to Saul who by his owne confession knew that Dauid should be King and that the kingdome of Israell should be established in his hand yea he prophecieth of his preuailing and prosperous affaires and therefore exacteth an oath of Dauid that he would not destroy his seed after him nor abolish his name out of his fathers house So that all this being laid together it is manifest I hope that Saul cannot wash his hands of this crime nor proue himselfe innocent in this fact but must suffer himselfe to bee ranked with Iudas Iulian and other wretched Apostata's The blessed Apostle St. Iames speaking of them who to the naked and destitute of dayly foode doe say Depart in peace and worme your selues and fill your bellies and yet giue them not those things that are needefull to the body censureth the coldnesse of their charity thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What heleth it what doth it profit And not vndeseruedly for what end is there of Gods counsell if there be no ability of performance This censure of the Apostle might perhaps bee applied to this mine admonition to take heede of Apostasie as if I did exhort men to warme themselues and fill their bellies and yet giue them not those things that are needefull to the body id est to practise those things which may preserue men from this Recidiuation and yet prescribe no meanes set downe no preseruatiues Wherfore to satisfie the hungry and thirsty soule in some measure euen in this point I now come to the preseruatiues which being practised are effectuall to preuent this consumption this disease incurable For how soeuer this sinne be of that deadly nature that like to some violent poyson it being once receiued there is no remedy no helpe against death Yet there is a Mithridatum an Antidote a Preseruatiue which if it carefully be obserued and practised will preserue as that the body so this the soule from being infected with this deadly venome The ingredients that serue for this Mithridatum are many and to be gathered out of diuerse gardens But I will content my selfe only with the Garden of the sacred Scripture which is sufficient and contayneth in it many seuerall graue exhortations like salutiferous hearbs purposely intended by the holy Ghost for this confection First Remember Lots wife the words of our Sauiour to his Apostles exhorting to perseuerance the only vertue contrary this our vice vsing thereto the example of a woman who hauing as it were put her hand to the Plough looked back and so became vnfit for the kingdome of God hauing escaped from the filthinesse of Sodom and now trauelling towards Zoar a place of safety looked back and became a pillar of Salt and her example hung vpon records for a perpetuall warning to all shrinkers throughout all generations Lots wife is memorable First in her sinne shee looked back no doubt saith Caluin being tickled with some euill desire and affection she did not leaue Sodome willingly Secondly In her strange and wonderfull transformation presently suddenly was she turned into a pillar of Salt In respect of both these remember Lots wife A great sinne Recidiuation Apostasie A great punishment present vengeance Remember the sinne to shun it Remember the punishment to feare it Our Sauiour setteth forth the punishment of such as looke back viz. They are vnfit for the kingdome of God St. Paul something more roundly It is a fearefull thing to fall into the hands of the liuing God For that ground which hauing drunke in the rayne that falleth vpon it beareth nothing but Bryars and Thornes is reiected and is nigh vnto cursing whose end is to be burned Heb. 6. 8. Secondly Grieue not the holy spirit of God c. as did the Israelites in the Wildernesse fourtie yeeres least the Lord sweare against you also in his wrath that you shall not enter into his rest First The spirit of God is the seale of our Redemption therefore grieue him not neyther by neglecting assurance when thou mayst haue it To day if ye will heare harden not your hearts to day while it is called to day heare his voice nor in wilfull doubting of that assurance recorded in the word This spirit which is the seale of our Redemption is the spirit of God therefore grieue him not Of God our Creator whose glory we are to set forth Of God our Redeemer who hath enlarged our feete out of the snares of Satan Of God the Iudge and auenger of all those who shall vexe his spirit Thirdly The spirit of God is an holy spirit Holy in his essence Holy in his operation therefore grieue him not neyther by neglecting the duties of holinesse in hearing the word For what knowest thou O man whether euer thou shalt heare it more And perhaps thou mightst at that time haue hard that that might haue done thee good for euer Not by resisting or at lest not listening to the good motions which the spirit doth put into thine heart much lesse by wilfull falling into any sin O
Sam. 28. 5. y As who should say Flectere si nequeo superos Achâ—â—oâ—ta â—ovebâ— â— As Tomyris to Cyrus Satia te sanguine que fiâ—â—stâ— â— When Dauid was exalted to the kingdome no doubt but the Lord did intend to represent to the Church a liuely Image of Christ that was to come And not onely for them to expect the promised seed in that linage but also to repose all their hope of externall deliuerances in the kingdome of Dauid For which cause the Psalmist Psal. 2. Exhorting the Church to the feare of God and submission to the Lords ordinances addeth Kisse the Sonne c. As if he had said thus As you looke for saluation spirituall in Christ so expect temporall from this familie which God hath adopted to the kingdome For the Psalme is literally to be applyed to Dauid and mistically to Christ. Moreouer God did make the promise of an euerlasting kingdome to Dauid that so the faithful might with greater confidence rest vpoÌ„ Gods promise Answerable was the practise of the Church For it is obseruable that through the whole booke of Psalmes the Church did pray for and expect deliuerance from God in the name of Christ who was represented to them in the person of the King descended from the house of Dauid Hence it is also that in the Captiuitie the kingdome being in appearance ouerthrowne and all things subuerted Ieremy lamenting the estate of the Church particularly complaineth that the kingdome which was the hope of the faithfull was ouerthrowne Lam. 4 20. The breath of our nostrills the Anointed of the Lord was taken in their pits of whom we said vnder his shadow wee shall liue among the Heathen i. e. The King of the posteritie of Dauid was taken away vnder whose protection and defence they did hope for safetie Not in respect of the externall signe though many did looke no further but in the same as a type of the euerlasting kingdome of the Messiah Last of all note this that when the ten Tribes did rouolt from the house of Dauid and chose Ieroboam King they are dealt withall Hos. 1. as with an adulterous woman The matter is this God had set vp his King vpon the holy hill of Zion that is establisht the kingdome in the house of Dauid And had by this meanes tyed the house of Israell to that family from the which they might not depart without manifest reiecting the Ordinance of God By all which it is manifest that Daud was a type of Christ and his kingdome a type of Christes kingdome and the Rejectors and persecutors of him the persecutors of Christ. b 1. Sam. 23. 28 c 1. Sam. 21. 11. d 1. Sam. 24. 21 Transition e Iam. 2. 16. f Luk. 17. 32. g Ex verbis Christi colligiinus prauo aliquâ— desiderio fuisse â—tillatam Calu. Comment in Gen. 19. 26. h Luk. 9. 62. i Heb. 10. 31. * Eph. 4. 30. k Psay 63. 10. Psal. 95. 10. 1 Tim. 1. 19. Antesignani duces Calu. â— Heb. 12. 16. m Neque in secuÌ„dam legis tabulam neque in primam offendens Iun. Paral. 3. in Heb. 12. n 1 Cor. 5. in totâ— o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12 15. p Heb. 10. 23. q Heb. 10. 24. Heb. 3. 13. r Ne quis in incredulitateÌ„ aut deiectionem incidat hoc remediuÌ„ ostendit vt scilicet fideles exhortentur se mutuo Marlorat s Heb. 13. 22. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heb. 10. 25. * Ad deterrendum pios ne forte quod in alijs damnuÌ„ est id sibi patiantur accidere Iun Parall k Heb. 3. 1â— y Iulian to saue himselfe from the anger of Constantius shaued himself prosessing a monastick life Socrat. Hist. li. 3. cap. 1. z Deut. 4. 9. â— Prou. 4. 23. b Mat. 12. 35. 15. 19. â— Frontin lib. 2. d Lib. de Arte. Poet. e Thebani suis injurijs secerunt vt breviloqâ—entia vti desiêrmius f Bono animo estote terram videmus
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
speedinesse constraineth me to hasten And here could I very willingly take vp my rest and make an end hauing now finisht the two parts propounded in the beginning And certainely I will with much celeritie dispatch there remaineth onely vse to be made of what hath beene said and so an end Here then first let vs obserue the miserable estate of those men which are in this sinne Oh whose heart doth not ake whose loynes doe not tremble to thinke Sathan should thus farre seduce any man as to make him cast off God the fathers mercy God the sonnes merit to trample vnder-foote the Sonne of God to count the bloud of the new Testament an vnholy thing to set himselfe in hatred against God and all goodnesse Oh that man should ever in this life come to that estate that the Church may not pray for him but against him that he should bee so cauterized and giuen vp to hardnesse of heart as to haue no sence nor feeling of his estate no desire to come out of it Oh in the name of God let euery man try and examine himselfe that so he may find the estate of his owne soule how neere hee is to this sinne or how farre off from it Learne wisedome also to discerne of others both to admonish those who walke this broad way to destruction and to take heede of those who haue now already plunged themselues into the same and to quiet our consciences in the feare of this sinne Quaest. How may it be discerned who are in this sinne and who not What markes of it may yet further be assigned Respon Some answere thus Licebit interdum statuere c. It shall be lawfull sometime to determine whether he that falleth fall desperately or whether there be any place for recouery Sed quia rarissime accidit c. But in as much as it happeneth very seldome and God commending the incomprehensible riches of his grace by his owne example biddeth vs to be mercifull we ought not rashly to pronounce sentence of condemnation against any one rather charitie wisheth vs to hope well To this effect also Beza Quum hoc peccatum magis intus lateat c. Since that this sinne doth lye hid within the hearts rather then appeare outwardly nothing is so much and so warily to be looked into as to take heede that we rashly fall not to judgement in this case Heretofore when the gift of discerning spirits was in the Church this was more easie to be discerned by some speciall Revelation and yet even then very seldome very sparingly Wherefore now sayth he we ought to be much more considerate condemning the vices but wisely handling the persons Marlorate will haue such to be altogether left to the judgement of God But here then another Obiection is mooved viz. How may we then fulfill the Apostles iniunction in denying them our prayers If such may not in this life plainely be discerned then may we still pray for them and so striue against God and breake his direct commandement To this some answere that if we include such a one in our prayers and so make our prayers Non debito ordine not in a due manner though our charitie may excuse our prayer that it shall not be sinfull yet we shall suffer this losse that we shall neuer be heard for them As Christ on the crosse prayed for his murtherers but hee was heard onely for such who did repent the rest sinned vnto death But this answere me thinketh doth not so fully satisfie the doubt nor answere this text of S. Iohn which biddeth vs not to pray for such at all Neither can I simply allow of that exception which Bernard addeth to this Text If thou maist not pray for him yet maist thou sigh for him Happily thy sighes may haue accesse whether thou darest not send thy prayers For to what end should any mourne for such a one vnlesse our sighes and mourning might either procure him release from his punishment and so nullifie the iustice of God or obtaine remission for his sinne and so falsifie Gods word For which cause Samuell is greatly reprehended And I pray what is the sighing and groaning of the heart but the prayers of the spirit so that in this it is no great difference whether thou pray with the spirit inwardly or with an audible voice outwardly for both wayes prayer is performed Wherefore farre better is that which Calvin answereth If sayth he the desperate malice and wickednesse of any doth so plainely appeare as if God did with his finger point forth such a one wee must not striue with the iustice of God as if wee would bee more mercifull then hee Which is also confirmed by Beza vsing almost the same words But if the Lord shall as it were with his finger point forth such an offendor then this place of Iohn teacheth vs what to doe in such a case viz. we must not pray for him So then the whole answere I suppose may be thus declared 1. For matter of Imprecation we are to obserue all the cautions that were before mentioned and not suffer our selues to be drawne to that in particular Neither doe I hold it fitting even in the vrging of these common Anathema's mentioned in Scripture to haue any priuate intention 2. For praetermitting such in our prayers this precept might most happily bee obserued when the gift of discerning spirits was in the Church 3. Though we cannot obsolutely determine and conclude that such a one hath sinned thus desperately yet may we haue sufficient ground for a strong coniecture which may suffice to cause vs to passe ouer such in our particular prayers and to leaue them to God Neither are we to be blamed though wee should erre in this poynt since that our end is good and his sinne deserueth such a punishment and wee can haue no Faith to pray for him Still the first question How these may bee discerned doth rest vnsatisfied To which I answere that absolutely to determine of such a one is very difficult neither is there any sufficient marke but the event viz. Finall impaenitency But the grounds of suspition are such as these First Prophanenesse which kicketh and spurneth against all the workes of the Spirit all duties of holinesse no grace no thanksgiuing no humiliation not a good word but this mans dislike is seene yea such a dislike as manifesteth an heart full fraught with malice choaking and damming vp all passages of Grace thus plainely doth he professe his cankered heart and spitefull malice against the spirit of Grace Secondly when a man reioyceth not in any one truth reuealed in the Scripture concerning the saluation of man but rather doth question it doubt of it yea to his power doth impugne and resist it Thirdly enuying the grace and happinesse in which another standeth It was a bad signe in Kaen who enuied his brother because the Lord accepted the Sacrifice