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
wisheth Grace mercie and peace from God the father and from the Lord Iesus Christ. COurteous Reader before thou enter vpon this Discourse either to read or to censure I haue to admonish thee of two things First for the manner of writing thou maist easily see it to bee fitted for the Pulpit And indeed so it was that hauing diuerse yeeres since deliuered some few out of this text to mine Auditory I did lately vpon warning giuen take it once againe in hand and alter change correct and enlarge it till I brought it to this quantitie in which it is so preparing it for a more noble Audience Then finding it be ouerlong to be rehearsed at once I was constrained againe to Epitomize it Here therefore hast thou and that is the second thing whereof I aduertise thee at large the whole body of that Discourse whose Epitome was rehearsed in publique So that if any thing seemed to them that heard mee eyther obscure or too slightly passed ouer in the deliuery here may they helpe themselues to vnderstand my meaning For the matter I shall not neede to tell thee that it is needfull in respect of the times wherein the words of our Sauiour are seene fulfilled For because iniquitie doth abound the loue of many waxeth cold And how many are there daily who either fall backe to Popery and Aegyptianpalpable superstition or else turne open rebels by Atheisme And well may we thinke that when the Sonne of man commeth he will scarce finde faith vpon earth Who is there therefore except that vnprofitable seruant that hid his Talent in a Napkin but will be willing to set to his helping hand if not to stay all yet to preserue some from Apostasie Hence commeth it that now lately there haue beene more Sermons and Tractates publisht concerning this sinne of Apostasie within these few yeeres than were in many ages heretofore So that now it might seeme as superfluous for an after-commer to deale in this subiect as to take in hand new Arguments for Popery All which haue bin so often vrged by Schoole-men alledged by Catholikes re-assumed by Popish Priests painted ouer by Iesuits that a man might sooner hope for holesome meate to be made of Cole-worts twise or thrise sodden than to find a new and not here-to fore answered Argument So here Yet since the gifts of men are diuers albeit they proceed from the same spirit what hindreth but that still men may bee doing and doe well since the end of their Action is the glory of God Concerning this present Tractate what it hath not to be found in the former thou thy selfe good Reader vpon tryall wilt easily perceiue In reading of which if thou be such a one who knowest me not It is well goe on and try the spirits If such who doest know mee yet doe me the curtesie to withdraw thy selfe from considering my meane-nesse and looke onely vpon the cause Consider the waight of Reason which I haue alledged For if thou shouldest either like the worse of this in respect of mee or esteeme better of another in respect of his person not regarding what force of Argument we doe either of vs alledge thou maist easily erre as who indeed doest pinne the truth of God vpon the sleeue of man To conclude then if thou be judicious reade censure and correct I giue thee free libertie For I will not my selfe be tyed to this that I haue deliuered if I see better reason to evince it than is brought to confirme it But if thou be one who either doest or justly maist suspect thy iudgement reade but leaue censuring to others Howsoeuer it bee whosoeuer thou art conceiue thus of mee that my desire was to haue deliuered the Truth and nothing but the Truth So wilt thou I hope commend me and my labours to the blessing of God in thy prayers And cause mee to rest Thine in the Lord the Lords vnworthy seruant in the Ministery T. B. To the deuoute Readers which desire to keepe Faith and a good Conscience to the end Grace and Peace and strength against Temptations by IESVS CHRIST MARVAILE not deere Christians and courteous Readers that so many learned diuines and holy minded men bestow so much paines and spend so long time in so sad and vnpleasant a subiect as this is searching and desirous to define what the impardonable sinne against the holy Ghost should be For euen as the best and most approued Phisitians doe more busie themselues in studying those maladies which are most incurable rather then those for which euery emperick hath a medecine in readinesse and cach one amongst them proueth himselfe in his skill if hee haue sound out eyther some especiall Antidote to preuent or some singular remedy if not perfectly to cure yet to ease and aswage the tormenting paines of such desperat disseases as aflict men most as well with the feare of imminent death as with the sence of present dolours Euen so for as much as all heede is to be giuen and all diligence carefully vsed that no man if it be possible dash vpon this Rocke nor fall into so deuouring a deepe many students in diuinitie enflamed with zeale care and loue vnto mens saluation refuse no paines nor think any labour grieuous by night or day if they may be so happie as to giue warning betimes and so preuent any mans relapse or falling away And for as much as many true hearted Christians vpon a tendernesse of Conscience through Satans illusions are often troubled with a feare of hauing offended in this kinde And others againe in a continuall securitie forsaking their first loue reuolt and fall off by little and little from the practise of sincere Piety taking the high way to Epicurisme and denyall of their profession and so come neere and into great daunger of finall relapse at lest if not of an hatred also and despight of that holy truth which they once professed therefore good men willing to comfort the one with solid euidence of Gods word and to reclaime and saue the other from the perill of so irrecouerable a fall doe labour in this sad subiect that by an exact deciphering of that mortall sinne both might finde fit instruction whilest the one may see how farre they are from it and the other perceiue how daungerously they hasten towards it Now as men are diuersly affected some with feare and some with presumption as I haue shewed so likewise we may finde very great yea too much variety of opinion amongst writers concerning this sinne some supposing it to be so rarely and seldome admitted as scarce three examples or foure can be produced since the beginning of the World others make it so frequent and vsuall as almost all that finally fall from their Faith and holy profession are supposed by them to sinne in this kinde Againe some are of opinion that only God can discerne who they be that sinke and are drowned in this gulfe as if he had not reuealed
of Scripture or position of Gods word doth minister more consolation or comfort or on the other side more affright or terrifie then another there is still place for the working vpon the Conscience by the word which is quite taken away in the case of the sin against the holy Ghost Lastly if all or most of the speeches of the party affected concerning God and Christ and his Church be not blasphemous or if the offender could not wish them blasphemies it may be a fearefull and a damnable case but it is not fully this desperat and impardonable sinne But let no man trust in himselfe or in his owne strength of recouering to giue way willingly no not vnto the least sinne for Satan as is said is subtle and we are weake and foolish and God is not bound to attend vs but we him Therefore let our care be to please him our Faith and hope fixed in him through Christ our hearts depâ—â—â—â—â— on his â—râ—ce and holy ordinances our profession bee sincere and from he heart without guile our conuersation and liâ—â— honest anâ—â— pright our desire to be constant to the end and to grow daylie in Grace And the peace of God which passeth all vnderstanding shall preserue our hearts and mindes in Iesus Christ. Your owne in the Lord Iesus I. C. A briefe Synopsis of the whole The handling of the Text is performed in the Preparation by obseruing The Terme vsed The Number insinuated Matter which may be reduced to two heads viz. Doctrine twofold viz What this sinne is Negatiuely Generally Not each sin against Knowledge though presumptuously committed Conscience though presumptuously committed Not each sinne committed after Baptisme Not Finall Impaenitencie Not each sinne of Set Malice Particularly Not any one of those sixe commonly mentioned sinnes Impaenitencie Obstinacie ImpugnatioÌ„ of the truth Enuying the fraternall grace Praesumption Desperation Affirmatiuely in setting downe the Definition of it And thence Generally Nothing it to be a Sinne Not against the person of the Spirit But against the worke of the Spirit Particularly handling Terminus â—quo Truth Not of Law But of Gospell Knowne where is shewed that Some both know profes Some know but professe not Terminus ad queÌ„ and that in the effect Persecuting Generally shewing the obiect viz. Professors Truth Maiesty of God Particularly noting the 2 kids in Men of authority Men of learning blaspheming whose act is in attributing whose act is in robbing both of them performed in the simple vnderstanding the vnderstanding joyned with affection cause viz. malice which Excludeth all perturbed passioÌ„s produceth seperatioÌ„ from the communion of Saints siding with the Adversaries Motion shewing Genus viz. Apostasie Disse 〈…〉 Generall Simply Why to death confirmed By Scripture By Reason in Examining the Reasons alledged by some of the Schoole-men Propounding Orthodoxall From the Obiect opposed Gospell Spirit From the Nature Wittingly resisting Wilfully resisting Maâ—â—â—ously resisting Totally resisting From the punishment Deprivation of the Churches prayers Imprecation Obduration Impaenitencie â—se Examination herein shewing Difficultie of resolute Determination Grounds of vehement suspition viz. when man becommeth Prophane extreamely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envious Blasphemous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are not in this sinne For â—onsolâ—tion Aâ—â—â—â—â—ition and herein are Dâ—â—â—oâ—eâ—ed two kinds â—o stop censuring 〈◊〉 〈◊〉 declination performed by 5. acts Of man sinning Of God punishing Prescribed some Preservatiues to keepe men from Apostasie Iâ—â—iciâ—â—s Reader thou hast here represented to thy view a briefe Synopsis of the matter handled in this Discourse By perusing of which thou maist guesse whether it wil be worth thy labour to readit ouer For Time is precious and loth I am that through mee thou shouldest loose any of it Take in good part my well-intended labours Farewell THE SINNE VNTO DEATH 1 IOHN 5. 16. There is a sinne vnto death I say not that he should pray for it or as others read * that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shouldest pray for it NEBRIDIVS one of St 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 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 the 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 Deus nobis haec otia fâ—cit God hauing sanctified it to the duties of holinesse Leasure in respect of the place Charitas nobis haec otia fâ—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 Crâ—mbe in regard the most part of this Auditory if not all are well instructed a wise and vnderstanding people who through long custome haue their witts exercised to discerne both good and euill Now therefore in the name of the most High let vs proceede The Author of this Epistle questionlesse is S. Iohn This if all other reasons fayled the phrase and the sense would euince 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 Euangelist in respect of his history of the Gospell Apostle for his office Elder for his age Diuine 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 both vpon the same occasion were much about the yeere 94. This is that that made him say 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
as they may not pray for such so also do they pray agaiust them Thus haue holy men of God heretofore being stirred with zeale for Gods glory deuowed and accursed the wicked and malicious enemies of the Church Thus Dauid many times Let vs obserue his vehemency Let their Table bee a snare c. id est All their delights whatsoeuer was ordayned to make their liues comfortable Let their eyes be blinded and bow downe their backs id est Take away both iudgement blinde their vnderstandings take away their power and strength Poure out thine anger vpon them c. Not a small sprinkling but the full viols of thy wrath make them to drinke the dregs thereof neyther let it end in them but redound to their posterity to blot out the memoriall of them Let their habitation be voide c. Yea he proceedeth Adde iniquitie to their iniquitie id est cast them into a Reprobate sence that they neuer may come to Repentance as p Caluin expoundeth it Let their iniquity bee increased more and more that so it may plainely be perceiued that they are of the reprobate Geneuenses Or else as Tremellius reads Adde punishment to their punishment id est Hauing pursued them with temporall punishments in this life prosecute them also with eternall in the life to come Blot them out of the booke of Life and let them not be numbred with the Righteous id est Howsoeuer by their profession hitherto they haue seemed to be written in the booke of Life and haue beene counted among the Righteous as members of the Church Yet since their wickednesse is growne to that height that they persecute him whom thou hast smitten let them now be knowne as Reprobates and exterminated and banish'd out of thy Church That it may plainely be perceiued that they haue neyther part nor porcion nor inheritance among the Saints Thus you see how he doth Anathematize and curse the obstinate impaenitent and malicious persecutors of the Church Anathematize I say not pray for them as Origen would haue it nor meerely prophecy of what should befall as Augustine but smite them with a curse and well he might it being Gods cause himselfe being directed to it by an extraordinary and propheticall Spirit and they being the professed enemies of God Thus Paul If any man loue not the Lord Iesus id est hateth execrateth blasphemeth which is the sinne against the holy Ghost Let him be Anathema Maranatha accursed for euer euen till the Lord Iesus come from heauen with flaming fire to render vengeanec to deuoure the aduersaries These are generall for particular impraecations besides the example of Elisha u cursing the children and Paul doing the like to Elymas the sorcerer there is Psal. 109. where Dauid doth most bitterly devowe and curse his enemie whether it were Doeg or Saul or some other once-familiar friend And Paul speaking of Alexander the copper-smith who was one of our Apostata's addeth The Lord rewarde him according to his workes Yea and for the safety of the Church he proceedeth to excommunication of him Whom I haue deliuered to Sathan The Ecclesiasticall Histories doe record that diuers in the primitiue Church did pray against Iulian the Apostata applying the Psalmes of Dauid against him and his Idolatry and after his fall the Church of Antioch made feasts of ioy reioycing greatly ouer him and mocking and deluding his followers and adhaerents Where are thine auguries o foolish Maximus God and his Christ at length hath ouercome Neyther are we to suppose that these are left to vs only as matterr of History monuments of Antiquity But certainely for matter of imitation alwaies prouided that we warily and carefully haue respect vnto those things which are to be obserued in Imprecation Now that we may be true imitators of Dauid and so lawfully apply the Psalmes of Imprecation we must saith Caluin induere personam Christi Put on the person of Christ id est deale in his cause For so shall we finde that still when Dauid commeth to Imprecation he was First not carried away with an immoderate carnall affection Secondly nor handled his owne cause Thirdly nor was inflamed with inconsiderate and rash zeale So iust we doe In the practise of Anathematizing and Imprecation there must be obserued First The person accursing that he be a man of knowledge wisedome and discretion that so he may wisely vnderstand the condition of the person to be accursed the spirit that moueth him the end which he propoundeth to himselfe and the time when he is to doe or not to doe it Secondly The person accursed that he be such an one of whom besids that he is a publique and no priuate enemy there is no hope of amendment intractable incorrigible yea a professed enemy to God all goodnes Thirdly The spirit by which he is led Not of a priuate passion not led away with carnall affection but with a single eye not hating the person but iudging and misliking the wicked practises of such by whom God is dishonored In a word it must be the spirit of Prudence to distinguish betwixt the curable and the incurable Of Uprightnesse to sequester and separate his affections from his owne priuate cause Of Moderation to compose the minde to patience meekenesse and toleration Fourthly The end which one propoundeth to himselfe which must not bee the desire of reuenge but the zeale for Gods glory which hee seeth to bee trodden downe vnder foote Fiftly the time viz. After that all meanes of recouery and amendment being vsed yet none amendment followeth but rather euill men wax worse and worse so that there is good cause to beleeue that the party is incorrigible yea and giuen vp to a Reprobate sence Adde to this that the houre of death is no fit nor seasonable houre to vse Impraecation though the cause be iust Christ vpon the Crosse prayed for his enemies and Stephen for his persecutors neyther of them at that time vsed Imprecation To shut vp this point since now the gift of discerning spirits which was in the Apostolicall Church is gone and men haue their zeale mingled with much choller stomacke anger and hatred therefore it is good First to vse only a generall forme of Imprecation contayned in the Scripture against all incurable enemies and so leaue the application of it to God whose hand will find out all those who hate him and not as the custome of the e Franciscan Friers who for a peece of money doe in the behalfe of the Doner apply the 109. Psalme against any one whatsoeuer yea for the Mother against the Sonne Secondly In our mentall application still to pray with a condition if they be incurable and these are the Lawes of Imprecation As God depriueth them of the Churches prayers and stirreth vp the zeale of his seruants to pray against them So doth he also giue them
vp to hardnesse of heart in iudgement hardening their hearts against all meanes of recouery so that they had rather bee in that estate in which they are then to come out of it by such meanes confirming in them that opinion which once was in Naaman Are not Abanah and Phaphar riuers of Damascus c. So these is there none other Riuer to wash my soule but the blood of Christ Pereat Anima rather perish for euer then subscribe to that Or if not thus in words yet their heart will not suffer them to pant after the Riuers of Comfort no hope they haue none can they haue none doe they desire And who seeth not that this is none of the lest parts of the punishment due to this sinne of Apostasies This is alledged as one mayne cause of that incurable wound which Satan and his Angels receiued in their fall viz. The wrath and iudgement of God who hath thus appointed that they who doe sinne against the holy Ghost id est willingly doe fall from and doe oppose the doctrine of the Gospell should be giuen vp to a Reprobate minde and barred from all Repentance So that the peruersenesse of the Deuills will proceedeth not simply from the Immobility of their Nature but from the wrath of God and his iust iudgement who for that their sinne hath so forsaken them that whereas of themselues they are neuer able to repent now they neuer shall returne to God nor euer change their will The same is the case of these men they hardned their hearts before and would not heare now God doth harden their hearts as he did Pharaohs that they may not be moued from their opinion partly by Satan whom he commandeth to tempt yea to rule in them yea to possesse them with the spirit of madnesse God neyther strengthening against him nor any whit weakning the power of Satan and hence at the length proceedeth that setled purpose in man neuer to Repent but obstinately to continue in his malicious persecuting and blaspheming into which certainely I beleeue man could not slip before this iudiciall act of God hath proceeded thus against him The last and mayne reason for the Irremissiblenesse of this sinne is their wilfull impaenitency which speedily followeth vpon their hardnesse of heart They cannot they will not Repent and this is the chiefe reason For the Scripture saith not that it is Impossible that they should be forgiuen for there is mercy store in God and merit sufficient in Christ to purchase pardon for it vpon Repentance but It is impossible that they should be renewed by Repentance and why impossible First they are punished with finall blindnesse and hardnesse of heart Secondly they will not they refuse it Thirdly Repentance is wrought by the Spirit Fourthly grounded on the death of Christ which they cast off So that it is impossible that euer they should Repent and consequently impossible that they should be forgiuen but remaine guilty of an aeternall sinne and therefore also must looke for an aeternall punishment If any should obiect the example of Esau who seemed exceeding paenitent and shed many teares Or of Iudas who as the Text sayth When he saw what was done repented himselfe The answere is ready first In generall For that was no true conuersion or repentance but it was an argument of that anxiety and trouble of mind which now in their extremitie did presse vpon them causing them indeed to looke at that which in their securitie they had neglected Neither indeed did they implore and desire it but howle and cry for the losse of it or for the feare of the future punishment Secondly In particular Esau sought not repentance with teares he found no place for that but he sought it id est the blessing a matter of no moment with yelling howling to seeke for the blessing without true repentance Sorry for the losse not for the cause of the losse But had he bestowed those teares those cryings in seeking a place for repentance and sorrow for his sinne then might he perhaps haue found that that he sought for and desired Iudas also indeed repented as sayth the Text id est did something that a Repenting man would doe he brought againe his ill gotten goods but his behauiour and the event shewed that this was no true repentance For why did he not ioyne himselfe to the Apostles Why did he not labour to be reconciled to the Church Why did he sooner runne of desperation to the rope and hang himselfe then of humility to aske pardon These are no tokens of Repentance but of an Impaenitent and desperate minde Truth it is indeede that he confessed his fault and cleered the Innocency of Christ and thereby indeed did aggravate his owne sinne and herein I perswade my selfe he shewed greater signes of Repentance than euer since did any such Apostata But giue mee leaue to put this Quaere Whether there were not some speciall occasion which wrung these words from Iudas This we know that as the Lord Iesus was innocent in very deed so it was fitting that his innocencie should be sufficiently testified Whence it came that nothing could be proued against him the witnesses were detected the accusers agreed not Pilate perceiued that for enuie the high Priests had deliuered him vp to him and therefore proclaimed him innocent Pilates wife also being admonished in a Dreame did giue the like testimony of him So that now Iudas onely remained of all them who had an hand in betraying Christ and on whom a suspition might rest that hee knew more by Christ than any of the other in that hee was his Disciple and daily conuersant with him and so might be thought to haue sufficient cause to doe that which hee did Wherefore to the end that nothing might bee wanting I take it as Iudas like Balaam to blesse the people so he to witnesse this poynt of innocency rather enforced by the over-ruling prouidence of God than voluntarily mooved And this seemeth to mee to haue beene the occasion of that fact of Iudas which seemeth to perswade vs of his Popish repentance in contrition confession and satisfaction Thus haue you heard the reasons for the second maine point deliuered which proue it and I hope sufficiently both that it is euer shal be irremissible as being a sinne against the Gospell and against the spirit being a witting wilfull malicious totall Apostasie punished and that iustly with deprivation of the Churches prayers with Imprecations Hardnesse of heart and finall Impaenitencie Lucius Crassus hastening to the end of his dispute vsed this for an excuse of his praecipitation 1 The speedie hast of the Sunne now declining admonisheth me to roule ouer these things with greater speede If in each particular here spoken I haue not satisfied mine Auditory mine answere is the same Hora praecipitans me quoque praecipitem cogit haec evolvere The time now drawing to an end vrgeth me to