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
a masse of mischiefe It is the perfection of sinne if the word perfection may bee so ill placed It is the Nil vltra the vp shot of all sinnes So that there is none here I suppose who is not very sensible of the difficulties I now sustaine Non est res levis no small matter whereof I am to speake you to heare Let me borrow the full emploiment of your best attention that I may flie vpon the wings of your holy desires and with the full gale of your prosperous wishes arriue at the hauen of my hopes Gods glory mans edification They which put forth into the Ocean do guide their sayling by the winde discerne the winde by the Compasse direct their Compasse by the Pole-starre and not in vaine for without these their labour might bee much their progresse little their profit none at all This wisedome of the Mariner is worth imitation Loc heere therefore before I enter into the Ocean of matter which may be expected in which I may easily loose my selfe and abuse mine Auditory my Cynosura my Pole-starre which must guide my sayling confine my speech direct my discourse is briefly reducible to these two maine points First enquire what this sinne is which is against the Holy Ghost Secondly why it is so mortall Of both these with as much briefenesse and plaines as such a matter will giue leaue For the first I take it for granted that all men doe easily vnderstand that this Sinne which nowe wee seeke is no sinne of Infirmity nor of Ignorance but it must needes bee a sinne of a Presumptuous minde a sinne with an high hand so that onely among them will wee looke There is a sinne against knowledge When the seruant knoweth his masters will and doth it not Well may our sinne comprehend this vnder it but all sinne against knowledge is not this sinne There is a sinne against conscience when notwithstanding the conscience like Gods solliciter secretly checketh them yet on they goe still this is worse then the former but yet neither can it bee that which we seeke vnlesse wee would enwrap Dauid in it There is a sinne of Presumption proceeding from pride and arrogancie wilfulnesse and haughtines of heart which both wilfully and contemptuously causeth a man to sinne against God wilfully as presuming vpon Gods mercy and his owne future repentance Contemptuously as despising and con temning the Law of God These are great grosse and grieuous especially if the particular sinne be either Idolatrie which is the forsaking of God or witch-craft which is a ioyning Couenant with Satan In these to sinne against knowledge against the checke of conscience presumptuously wilfully and contemptuously is a sinne that may make the earth to tremble and the heauens to sweat with amazednes that earth should thus transgresse against heauen man against God Yea it may on a suddaine set a man into a stound and driue his thoughts to a perplexitie to consider what further degree of sinne there can bee founde or thought of into which the Sonne of Adam may slip or plunge himselfe But let vs wade a little deeper Origen as Bellarmine alledgeth thought that euery sinne committed against the Law of God after Baptisme was the sinne against the Holy Ghost not farre from this were the Novatians But Athanasius doth well refute this opinion first because our Sauiour doth accuse the Pharisees of this sinne who yet neuer were Christians nor baptized whereas the opinion of Origen doth suppose a prcedencie of baptisme in those who may fall into this Apostasie Secondly Because then it woulde followe that all sinnes committed by Christians shoulde bee sinnes of this nature as beeing committed after the Sacrament of Baptisme which to hold what were it else but to barre vp the gates of heauen against all Christians what soeuer for who is there that sinneth not and sinneth not grieuously at one time or other Truth it is that Christians falling into sinne doe sinne against the grace of God receiued But wee seeke out one speciall sinne which in a principall maner and for some speciall consideration is called the Sinne against the Holy Ghost such is not each sinne committed after Baptisme Augustine standeth for finall Impoenitencie viz. when men die without repentance Certainely I cannot but much commende the censure that Bellarmine passeth vpon this opinion This is true sayth hee so farre forth as it teacheth that finall impoenitencie is some speciall sinne against the holy Ghost but it cannot bee defended if hee woulde haue this impoenitencie to bee that peculiar and proper sinne which wee feeke for But I more commende his Reasons First Because finall Impoenitencie is not blasphemy but onely a certaine circumstance in euery sinne whereas our sinne is a blaspheming sinne as heereafter shall appeare in which respect it is called blasphemie against the Spirit Secondly This finall Impoenitency is not committed till death for which cause it is called finall viz. which continueth to and in the ende I suppose to distinguish it from the other Impoenitencie a species of sinne of malice which according to their doctrine may bee forgiuen in this life but the sinne against the Holy Ghost is committed in this life the which hee confirmeth first by the practise of our Sauiour who taxed the Pharises at that time living and like enough to liue longer Secondly by the text of Paul to the Hebrues 6. Necessarily to bee vnderstoode of men liuing vnlesse wee woulde make Paul speake thus It is impossible that the dead should be renewed by repentance which how vnbeseeming so great an Apostle it were iudge yee Lastly by this text of Iohn the which indeede speaketh of a man seeing his brother sinning and not of one knowing or hearing that hee hath sinned whereupon he concludeth that our sinne is not finall Impoenitencie which not before death and hardly then can bee seene and discerned A third opinion holdeth the sinne against the Holy Ghost to be any sinne of malice This is the common opinion receiued from the Schoolemen and by the Papistes much magnified Let vs if you please fetch it from the originall Aquinas the Angelicall Doctor the cheife of the Schoolemen whose Elogie is Tolle Thomam disipabo Ecclesiam were it not for Thomas Aquinas the olde Serpent would easily destroy the Church whose writinges were confirmed by myracle or else Fame is a lyar the Crucisixe speaking to him He I say as in other questions so in this hath bestowed much labour in the searching out of this sinne Let vs trace him Three sorts of men sayth he are said to sinne against the spirit First he who blasphemeth the person of the holy Ghost Secondly He which dyeth in finall impaenitencie Thirdly He that sinneth of set malice whether it be in choosing euill or refusing good This third kinde he subdivideth into sixe seuerall sinnes which he calleth the seuerall species and kinds of this kinde And
all questionlesse resist the spirit though diverse of them did but were carried with a blind zeale for the defence of the Temple and the Law of Moses This their Malice is set forth in Scripture by diverse phrases first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crucifying againe to themselues the sonne of God secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a mocke of him as men that hate Christ and as though they crucifyed him againe make him a mocking stocke to all the world as did that Iulian who still in mocking termed him the Galilaean and the Carpenter or Maries sonne and Christians he called the Galilaeans thus most impiously traducing the sacred name of our ever blessed Saviour Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trampling vnder foote the Sonne of God Furioâ—sly raging like madd-dogs tearing renting like a Beare or a shee lyon robbed of their whelpes implacably furious Iulian is called Canâ—s râ—bidus a madde dogge for his fâ—ry and malice Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth despight to the spirit of grace Maliciously breaking forth into speeches and actions to grieue to vexe yea to despight the spirit of grace Fiftly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The adversaries which doe professe open rebellion proclaime open warre against God This their Malice â—â—â—th exclâ—dâ— all pertâ—â—bed and inordinate passions and â—â—â—ections Peter denieth his Master indeed yea and for sweareth his knowledge nay he curseth himselfe if he know the man but whence proceedeâ—â— this exorbitancie this his horrid and horrible sinne Oh consider the place where he was and the time when he did it In the high Priests Hall while Christ his Master is in danger of his life where if hee confesse him there is no way with him but present death It was therefore the feare of death that maketh him forget his Master his fellowes his profession yea himselfe and his owne knowledge Such is not our sinne Wee finde Malice and Malice in the highest degree which vpon a bent Resolution and settled purpose doth affect that kinde of behauiour It is a witting a willing a wilfull Malice much like to that of Satan who albeit there be no further motiue why hee should resist yet still he doth because he will resist Malice sayth Bernard is carried in a Charyot with foure wheeles viz. Crueltie Impatiencie Boldnesse and Impudencie And therefore must needes bee wonderfull swift to shedd bloud It is neither bâ—idled by feaâ—e nor â—â—rbed by shame neither staied by innocence nor stopped by patience Like the inexorable sea that is violently whirryed and toised with a tempestuous winde Neither is the Charyot so swift as the Horses that draw it fiery these are two viz. Earthly power and worldly pompe which least they might not be violent enough of their owne accord are spurred and pricked on by two most passionate Waggoners Feare and Envie For partly through feare to loose that that they haue and partly through envie of anothers glory are men ledd forth violently into the vntilled and accursed fielde of spitefull Malice This is the disposition of our Apostata'es In whom if time and place doe serue their turne you may obserue yet further two other fruits of their Malice viz first a forsaking of the Communion of Saints Secondly A siding and ioyning fellowship with the Adversaries The first is perpetuall for how should they ioyne societie with those whom they hate mortally and wish extinguished The other not so perpetuall but where it is to be found doth most easily and apparantly detect this sinne Saul could not side with the adversaries but Iulian could Iudas did attempt but Alexander did effect it and therefore the sinne of these is more easie to be discerned then of the other Hitherto of the termes Where they were Where they are Whence they fell Whether they are fallen A word or two of their Motion and so an end of the first generall part at the first propounded The Motion doth comprehend three words which doe shew the Genus of this sinne viz. Apostasie and the differences of this Apostasie from others in that it is Generall and Voluntary The word Apostasie signifieth Recidivation Relapsing and falling away from that which a man hath heretofore taken vpon him to professe In Scripture phrase it intimateth a rebellious revolting departing from the Faith and the profession of the Gospell And so the word and the phrase is vsed 2 Thes. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except there come an Apostasie a departing And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some shall depart from the sayth And Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In departing from the liuing God in Apostatizing The which in the same Epistle is expounded by two other phrases viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they fall away and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no man fall away from the grace of God c. As it standeth in the definition it hath rather respect to the Whether then the Whence for the man being now relapsed and alreadie fallen away is said to be an Apostata and his sinne Apostasie This Apostasie is not any particular Relapse from some particular points in Religion Herein were the Novatians blame-worthy who applyed that Text of Heb. 6. against such who sinned after Baptisme Wherevpon many tooke occasion to refuse that Epistle as patronizing that over-strict and vncomfortable doctrine As did others also reiect the Apocalipse because of the Châ—lâ—â—sts and Millenaries The which doing of theirs was much like the cure of Alexanders thigh being wounded with a Dart which could not bee gott forth vnlesse a greater and deeper incision were made so that Curatio ipso vulâ—ere gravior fuit The cure was more grâ—enous then the wound it selfe And this their refuge was more grieuous then the wound A great Argument of the great Ignorance that did encroach vpon the westerne Churches who were not able to vindicate these places from the Schismaticall and Hereticall glosses of deceivers Particular lapses are bad beginnings and men are to take heede of them but this is a Generall relapse and Apostasie which may bee manifested 1. By the vse of the word in Scripture phrase For it is appropriated to signifie a generall and vniuersall falling away So Paul vseth the same word to signifie the manner of departing from sinne which ought to be in Christians viz. a generall and vniversall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 19. Secondly By that place of Paul Heb. 6. 6. Where hee vseth the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prolapsi id est prorsus lapsi if they fall a way id est altogether totally For reason willeth that the fall bee as generall as the grace receiued Excellent to this purpose is the saying of Calvin commenting vpon the place Nodus totius disputationis c. The knott of the whole question and disputation betwixt vs and the Nouatians dependeth on the right vnderstanding of that word Prolabantur
THE SINNE VNTO DEATH OR AN AMPLE DISCOVERY OF THAT FEAREFVLL SINNE The Sinne against the holy Ghost Together with the signes degrees and preservatiues thereof IN A SERMON PREACHED at Pauls Crosse. August 26. 1621. BY THO BEDFORD Mr of Arts in Queenes Colledge in CAMBRIDGE LONDON Printed by Iohn Dawson for WILLIAM SHEFFARD and are to be sold at the signe of the Starre vnder St Peters-Church in Corne-hill and in Popes-head Alley 1621. COLLEGII REGINALIS IN ALMA CANTABRIGIENSI ACCAdemia Praesidi dignissimo IOANNI DAVENANTIO Sarisburiensi Episcopo electo Singulisque illius Caenobij Socijs Magistris Salutem in Domino sempiternam VEreor prosectò viri verè literaii mihique semper honoraÌ„di necui vestrûm factum hoc ausum meum insolentius paulo quam par est videatur Nec immerito mihi vereri videor utpole qui tum dignitatis vestrae tunc tenuitatis meae satis conscius vos omnes vestrumque sodalitium tam novo tamque inconsueto more ausim salutare Verum fortasse cum rationes meas notas fecero hoc saltem impetraturum me vehementer confido vt si non omnes approbare non tamen omnes condemnare velitis Tuque prae caeteris Reverende Praeses cujus ex schola Theologi tanquam ex equâ— Trajano Principes innumeri prodierunt Tu inquam audaciam hanc meam errorem vt durissime dicam temeritatem scelus enim nemo vocabit nemo piaculum non invitus condonabis Quin etiam vti spero si vacat exiguis adesse partum hunc meum siue abâ—rtivum magis vocari placeat non omnino indignum luce judicabis Vos itidem Magistri dignissimi hanc credo de me mâ—oque libello senteniiam feretis me neque labori nec studio nec industriae duns Spartam hanc quam suscepi exornare possem defuisse Atque huic libello meo si non quòd sit omnibus suis numeris perfectus absolutus quî enim ego hoc essicere possem saltem quòd vester est quicquid est vobisque dicatus atque ex â—lumno vestro procreatus patrâ—cinari dignabimini Vos enim omnes partus hic meus sibi patronos jimdiu postulavit Patronos inquam quidni Siquidem Virgilij Poemata Ciceronis Rhetorica Aristotelis Moralia Livij Historia Erasmi opera vniuscujusque lucubrationes suos habeant Patronos suosque Maecâ—nâ—tes Atque in horum numero fortasse aliquis reperiri poterit qui ad Minervam non ad Iunonem ad Mercurium non ad Martem ad literatos non ad pecuniatos provocarit qui potius viros doctrinâ artibus scientiâ praeditos insignes sibi patronos â—legerit quam alios longo patrum avorum atavorum stemmate prosapia oriundos Stemmata quid faciunt Vos mihi verè nobiles verè spectabiles verè honorabibiles semper est is judicandi Vobis si fortè placeat arrideat tenellitulus iste meus apparatus quem Ecclesiae consecratum volo vt verbis Poetae vtar sublimi feriam sydera vertice Proculdubio nequicquam morabor arrisum plausumve caeterorum Nec modo Patronos ad sobolem hanc meam suscipiendam vt solent alij sed Patres ad instituendam vos mihi decrevi deligendos Quam iniquum enim quam superbum quam impium foret si mihi licere vt sub vestro nomine tutelâ vestrâ crudas raâ—cidas quasque meditationes meas in lucem protrudere postularem Siquid forsitan erravi siquid obscurum praetermist siquid aridè tractavi siquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intertexui siquid in argumento siquid in methodo haesitavi Censores agite legite perlegite calamo notate Hoc tamen vos bis terque oratos exoratos velim vt illud quodcunque est tenuitati potius meae tribuatis quam voluntati Volui omnia quae dicenda fuerunt volui eodem ordine quo dicenda dixisse pro virili mea contendisse sat scio testatur conscientia sed homo cum sim humanum sit errare non possum non suspicari aliquem hic itidem errorem irrepsisse Neque enim Bernardus quod aiunt videt omnia quin Homerus ipse bonus quandoque dormitavit Quapropter inquam censores agite penna vestra mihi loco poenae grauissimae censebitur Censores tamen benevolos vos mihi futuros saepe precatos velim In hoc enim vos prae caeteris elegi vtpote sub quorum praesidio olim in Collegio illo mihi nunquam inter preces obliviscendo fueram enutritus Censores agite ne scateat erroribus libellus iste Benevolos agite ne voluntati potius servijsse videamini quam veritati Nova hic aliquot nec tamen nova sed fortasse non satis ante hac notata inuenietis fieri potest vt novit as magis offendat quam possit placere veritas opinionis Sed esâ—o Rationes potius argumenta mea vti perpendatis petâ— quam vt in tenuitate nostra reprehensionem statuatis Est enim hominum genus a vobis procul absint istiusmodi sordes quibus nihil est cordi nisi quod totidem verbis in Patribus antiquis queat inveniri Est aliud contrarium hisce genus a quorum consortio longe abscedat anima mea qui nihil quod antiquitatem antiquorum authoritatem sapiat admittere nedum admirari volunt Inter vtrumque vola medio tutissimus ibis vt recte Poeta Ego nec Antiquitati sic me astrictum velim vt nefas crederem novum aliquod si det Deus argumentum excogitare nec sic aspernor veteres aut vilipende vt non multo magis placeat veritas illa quae patrum authoritate sit comprobata Atque hoc mihi in votis fuisse a capite ad calcem vsque hujus tractatiunculae â—uil bet benevolo saltem animo legenti satis apparebit Quapropter vt tandem Alâ—â—noi sabulam hanc concludam vobis viri verè insignes reverendi vestrâ fretus clementiâ hoc opusculum nuncupavi Partim vt illos mihi quaeram amicos ad sobolem meam suscipiendam quos olim habui tutores praeceptores patres ad ingemum excolendum Partim vt animi mei erga vos gratitudinem pro singulari vestra in me bencuolentia quam silentio praeterire nefas esset significarem Hoc ergo precor antiquae vestrae benevolentiae super addite vt libellum hunc tutelâ vestrâ dignemini libelli authorem eodem quo prius amore favore complect amini Deus opt max vestro Caenobio Praesidi socijsque singulis ita benedicat studijs vestris sit propitius vt amplissimum apud homines vobis praestet honorem apud Christum suum singulis vestrûm aeternam post hac faelicitatem largiatur Sic precatur Reverentijs vestris deditissimus Musarum apud vos quondam alumnus Tâ—O Bâ—DFORD The Author to the well-affected Reader
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
distinguisheth them according to the contempt of those things which should keepe men from sinning First then in respect of sinne it selfe God keepes men from sinning one while by consideration of the filthinesse another while by consideration of the vnprofitablenesse of sinne These two are reiected The one by Impaenitencie which respecteth not the filthinesse the other by Obstinacie which will not consider the vnprofitablenesse Secondly in respect of Gods gifts he withdraweth men from sinne sometimes by the knowledge of the Truth and sometimes by the loue of the brother-hood and Communiâ—n of Saints These two also are opposed and hence comes the Impugnation of the knowne Truth and enuying the grace of God bestowed vpon a brother Thirdly in respect of his Iudgement God doth preserue men from sinning by working in them either a feare of his Iustice or an hope of his Mercie And these two also are withstood yea and contemned the one by Presumption which repelleth all feare the other by Desperation which reiecteth all hope of Mercie These then sayth hee for still I am reading a Lecture of Schoole-Diuinitie are the sixe kindes of this sinne against the holy Ghost viz. Impaenitencie Obstinacie Impugnation of the Truth Enuying Praesumption and Desperation Didaeus Stella whose commendation is that hee was counted An excellent and priviledged Preacher of Gods Word may helpe vs also somewhat in this our disquisition Something more contract hee is then Aquinas Take him thus Some sayth he call this sinne the sinne against the holy Ghost The deni ill of Christ some Finall Iaepenitencie some Any sinne after Baptisme some a voluntary Obduration some a Desperation of Gods mercie proceeding not from ignorance or passion but from Malice Others call it any deadly sinne committed wilfully and maliciously the which they devide againe into sixe particulars Praesumption c. Wee will walke no further in these pathes least wee fall into a Maze or Labyrinth Carmine ab vno disce omnes The rest are like these and these farre wide None of these sayth Stella come neere enough to the Truth which may appeare by these Arguments 1. Argument Christ manifestly sayth Stella for first we will fight with his weapons distinguisheth betwixt the sinne against the sonne the sinne against the Spirit saying He that shall speake a word against the sonne of man it shall be forgiuen him but to him that shall blaspheme the holy Ghost it shall not be forgiuen him And yet the sinne against the Sonne may proceede of malice a man may be obstinate in it yea and impaenitent also to the end perseuering in his sinne witnesse Arrius the troubler of the world whence it followeth that all sinne of Malice is not this sinne And here must I needs intreat you to take notice how Bellarmine doth passe ouer this opinion This sentence sayth he is true but it satisfieth not the question And why Because albeit this sin be sinne of Malice yet all sinne of Malice is not this sinne The which he further confirmeth because the sinne against the holy Ghost is Blasphemie and so a speciall sinne But sinne of Malice is not any one speciall sinne neither is it alwayes blasphemie but onely a generall kinde of sinne the particulars whereof are sixe in number Thus farre Bellarmine 2. Argument Many who haue sinned and offended in these seuerall kinds haue notwithstanding returned againe and haue repented For if we should let loose the raines of our censorious judgement to condemne all presumptuous all enuious all obstinate all impenitent persons may wee not iustly feare that caueat of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudge not that ye be not iudged Far more modest more charitable is the iudgement of Musculus It may be that he who to day doth too much either presume or despaire of Gods mercie that is obstinate that is impaenitent or enuious may correct these affections to morrow and so be renewed by repentance Quod si talis ad finem perseveret But if he continue so to the end well may he sinne to death but yet he committeth not the sin against the holy Ghost 3. Argument The sinne against the holy Ghost cannot be augmented by Circumstances For as I said it is the greatest the Nil vltra of all sins But all these may be exaggerated by the seuerall circumstances of Time Place Person c. 4. Argument That which Bellarmine sayth of Impenitencie is true also of the most of these viz. They are certaine Circumstances in all sinnes They are certaine Symptomes of this sinne but not the sinne it selfe Or to speake more fauourably they are some of them parts of it some adiuncts some necessary companions but the sinne it selfe is some further matter This in generall now let vs single them out one by one and bring them into the field and so passe the Pikes of our Examination Or if you will let them come forth by couples that so we may the sooner haue them dispatched The first couple is Impenitencie and Obstinacie Impenitencie is The setled purpose of a man wilfully determining neuer to repent Wherein first I maruaile what great much more what specificall difference can be made betwixt Impenitencie in this sense and Obstinacie For what is Obstinacie but a resolute purpose and intention to continue in sinne And what difference betwixt a Resolution to continue in sinne and a Resolution not to repent Especially since there is no other way to leaue sinne but by repentance Nor to repent but by leauing sinne When Iacob sent his sonnes into Aegypt to buy Corne his Motiue is z That we may liue and not dye Esay speaking of the Iewes sayth They declare their sinne and hide it not Compare these what difference Liue and not dye Declare and not hide Continue in sinne and not repent of it Secondly Further if we well consider of it we shall easily see that this Propositum non revertendi Purpose to continue still in sinne without repentance is such a disposition as cannot sinke into the heart of a man and therbe setled vnlesse the Iudicial act of God do proceed against a man for former sinne It sauoureth too much of Arminius poyson to hold that a man may thus settle and dispose his owne heart that hee would resist the worke of Gods spirit and fully resolue with himselfe neuer to repent Thirdly Once more heare what Stella sayth concerning Impenitencie which among all the sixe is that which most pleaseth the Rhemists and which they doe most easily grant to be the sinne against the holy Ghost It is not likely that all who dye in finall Impenitencie doe sinne against the holy Ghost The next couple are Impugnation of the knowne truth and Envying of Gods graces bestowed vpon the brother-hood These two come somewhat neere especially if wee remember their Genus which is Peccatum ex malitia
Sinne grounded vpon malice These are parts of that sinne wee seeke for and Ergo I passe them over Now for the last couple viz. Desperation and Presumption These cannot be that sinne which we seeke for As for Desperation how many poore soules haue there beene heretofore who through the sense of GODS wrath and anger against sinne whereof their guiltie conscience did accuse them haue for a time cast off all hope of pardon fallen into despaire as if God had forgotten to be gracious and had shut vp his louing kindnesse in displeasure concluding plainely with Dauid This is my death and yet afterward remembring the yeeres of the right hand of the most high haue recollected themselues gathered strength and regained comfort But what neede I Scripture or experience or the consent of Orthodoxall Writers to proue this point if our Adversaries will stand to their words Thus then I set mine Argument The sinne against the holy Ghost is a sinne vnto death and irremissible this is in confesso amongst all and shall God willing be further confirmed when I come to the second maine point In the meane space I assume Praesumption is not to death but remissible wherefore I conclude that Presumption is not the sinne against the holy Ghost and consequently neitheir can Desperation bee because contraries are alwayes to be referred to the same head The assumption I prooue out of the words of their owne Authors He that shall vpon hope of a Iubilee to come willingly and purposely fall into a sinne reserued may notwithstanding be absolved Neither will their common Euasion serue the turne to say It is but one Doctors opinion and therefore they are not bound to receiue it For these are chiefe men Pillars of their Church Navarre the great Casâ—ist Cordâ—bensis and Bellarmine If they refuse the judgement of these men who hereafter will step forth to maintaine the Romane Church and Papall dignitie Thus is it plaine I hope and euident that hitherto we haue not found out that sinne which wee seeke for The schoole-men and their followers though learned wise graue judicious yet haue in this point fayled come short and are not to be maintained Marcus Caeâ—â—us hauing a better veine in obiecting then in answering in vrging then in defending is by Cicero said to haue Bonam dextram malam vero sinistram A good right hand but not so good a left one allâ—ding to this that the right hand holds the sword to strike the lefâ— the backler to defend The saying of Cicero may perhaps by some and that deseruedly be to mee applyed who hitherto haue spent the time rather in confutation then confirmation which least it be I now come to the vse of my left hand and will tye my selfe close to it in the Explanation and confirmation of that definition which as I take it doth most happily most properly most perfectly set forth what this sinne is which wee seeke for what the sinne against the holy Ghost is the which I describe to be A generall Apostasie and revolt of a man wilfully fallen from the truth knowne even to a malicious persecuting and blaspheming of the same In the which before I come to particulars I note in generall that it is a sinne not so much against the person of the spirit as against the worke of the spirit For which we haue a cloud of witnesses A whole day would not suffice to take their Examination Let Beza speake for the rest It is called the sinne against the holy Ghost not as the spirit is a person in the sacred and euer blessed Trinitie for neither is the dignity of the spirit greater then of the father or the sonne they being in glory coequall in maiestie coeternall which would follow were the sinne against the person Nor is it possible to offend any one person of this Tri-vnitie but the iniurie doth redound to them all but in respect of his proper and peculiar worke in vs. The which here is not so much the act of Faith and Repentance cast off by Obstinacie and Impenitencie nor of Hope and Feare reiected by Desperation Presumption as of the illumination of the minde and vnderstanding and the convincing of the Conscience and affections This is that worke of the spirit which this sinne opposeth and opposing is sealed vp to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinne against the holy Ghost a sinne vnto death and irremissible Now for perticulars Where that we may let nothing of any moment passe from vs vn-examined I will ranke the wordes of the former definition vnto three heads This Apostasie is a Motion though a bad one in which as in all other Motions wee may obserue first The Terminus a quo from whence Secondly The Terminus ad quem whethor Thirdly The motion it selfe 1. Terminus a quo from whence id est Truth Knowne 2. Terminus ad quem whether Persecuting Blaspheming Malicious 3. The Motion Apostasie Generall Wilfull THe first word in the Terme from whence they fall is the Truth For this marke Beza speaking of this our subiect sayth that This Sinne doth directly and immediately respect the first Table not the second Bucanus seemeth to contradict this Hinc colligo Hence sayth he I gather that the sinne against the spirit is not any transgression of the morall Law neither vniuersall nor particular whether proceeding from ignorance or infirmitie or malice against the Law of God This difference is not so great but an easie reconciliation will suffice For either Beza meanes no more then this that it is directly and immediately against God as the breaches of the first Table not mediately as the breaches of the second Or else he enlargeth the bounds of the Law including vnder it the knowledge of the Mediatour which Bucan perhaps excludeth And this I am the rather induced to beleeue in that Beza a little afterwards reckoning vp particular lapses and sinnes against the first Table which sayth he cannot be this sinne mentioneth Dubitationam de Christo doubting of Christ. And certainely I fully beleeue that this sinne against the holy Ghost doth necessarily suppose the knowledge of the Mediatour for it seemeth impossible that the creature should vnrecoverably fall from the Creatour vntill he haue reiected also the helpe of the Mediatour offered to him So that by Truth in my definition I vnderstand not with the Novatians any naturall morall or civill truth wherof certain knowledge is obtained no nor any supernatural truth in Scripture reuealed but the supernaturall Truth of the Gospell that euerlasting Word of Truth to witnesse which Christ came into the world In which respect Christ calls himselfe the Truth viz. because he is the matter and argument of the Gospell This point besides that which Aquinas doth helpe vs with who maketh Apostasie to be Species a kind of Infidelitie which is contrary to faith faith I say required
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
hereafter according to the saying of Daâ—asâ—ene which yet is somewhat too slack All mortall sinnes whether great or small he should haue excepted this our sinne are remissible before death but after death are irremissible and remaine for euer Secondly or Irremissible Ex parte contemptus because it contemneth the mercy of God and reiecteth that by which man might obtaine pardon Thirdly Or else because it deserueth to haue no pardon as being a sinne of certaine and wilfull malice for which cause it can haue none Whereas sinnes of infirmity and ignorance may seeme to deserue some hope of pardon Thus Aquinas very well if we bee fauorable in his censure he hath another reason why it is called Irremissible but indeed that hâ—lâ—eth viz. â— Because it is not easily remitted But here I pray you take notice of the mistery of Iniquity Whereas the other expositions of Irremissible might haue beene allowed the Iesuites eyther refuse them or stick not to them but to this the worst the weakest they adhaere they cleaue this they allow of approue it Why I know not but I heleâ—â— for some such reason as moued them among all the sixe aboâ—e mentioned species of this our sinne especially to choose out Impenitency viz. the same that the fawning Parasite in the Poet gaue for his good memory Offame monet his belly was his Register So certainely their belly their gaines was the chiefe cause For what thinke you is meant by Impaenitency Perhaps you would thinke the reâ—ecting of Gods grace that might bring him to Repentance No no It is a wâ—lfull contempt of the Sacrament of Paenance obstinately reâ—using absolution by the Churches Ministery as the Rhemists doe define it Now who seeth not that if this bee Impaenitency and Impaenitency the sinne against the holy Ghost and the sinne against the holy Ghost a sinne vnto death what a strong and inexpugnable ground here is for Popish Paenance The same is there here for Commutation of Paenance for if this sinne be remissible but not de sacile easily then must there come a good round portion to the Priest for a gentle Commutation Some such reason as this I guesse moued the holy Fathers of shrift to magnifie this exposition that Aquinas giueth of Irremissible or else this As one well obserueth in their handling of Mat. 12. they follow S. Augustine walking alone rather then Hillary Ierome Chrysostome and other for what reason he knoweth not vnlesse it be for that here Augustine went farthest from the words and sence of the Scripture So I may say here I see not why this should please them better than the other vnlesse it be for that it goeth farthest from the words and sence of the holy Scripture But to let these passe come we to those Reasons which more Orthodoxall writers will afford vs the which for my memories sake I will reduce to three heads Some are drawne from the Obiect Some from the Nature Some from the Punishment of this sinne The Obiect against which this sinne doth bend it selfe is externally the Gospell Internally the spirit of Grace that worketh by the Gospell First then it being a sinne against the Gospell it must needes be Irremissible For what is the Gospell but the word of Grace the ministration of Life declaring vnto man in himselfe lost a way by which he may returne to his former estate of Grace and Glory Now so long as there is not the knowledg of the Mediator and of this meanes of recouery the words of the Lord haue place q Shall they fall and not arise Shall they turne away and not turne againe But when once the meanes of recouery by the Gospell is neglected contemned and despised then is there no place for remission So long as there is not the knowledge of the Mediator it seemeth impossible that the creature should Irrecouerably fall from the Creator And herein certainly is there one maine difference betwixt the fall of Adam and the fall of the Angels Adam fell by misperswasion being deceiued by the lying suggestion of the spirit of error But the Angels being intellectuall spirits dwelling in heauenly places in the presence of God and light of his countenance could not sinne by error or misperswasion but of purposed malice which is the sinne against the holy Ghost and is Irremissible Adam falling from the knowledg of the Law fell recouerably They falling from the knowledge of the Gospell fell Irrecouerably For vnderstanding of this I praesuppose that God did signifie to the Angels these points at once First that their Righteousnesse consisted in their Obedience Secondly that the acceptance of their obedience should bee through Christ. Christ I say who in fulnesse of time was to be incarnate and to take not the nature of Angels but of man and by the personall vnion of the two natures in his one person lift vp the humanitie aboue the nature of Angels and so remayning one indiuiduall person to be the head of the Church Thirdly that from this person should be expected all good whatsoeuer so that what good soeuer the creature was to receiue they were to receiue it from God only in the name of this mediator this being the summe of the Gospell no doubt was deliuered to them and so in a manner the whole will and councell of God both of Law and Gospell and that by a shorter and neerer way than man is capable of they hauing the fulnesse of intellectuall light so that when they take view of any thing they see all that pertaineth to it whereas man findeth but one thing after another This doctrine of the Gospell being manifested to them the deuills reiected it partly puffed vp with pride in respect of the excellency of their owne nature scorning to be accepted in any but themselues partly enuying so great glory to the nature of man disdayning to bee subiect to Christ as man and to stand obliged to him for all benefits altogether refused to be obedient to this ordinance of God and so refused as that they chose rather to leaue their first estate and their heauenly habitation than to agree and subscribe and submit themselues to this aeternall and immutable decree of God And which is yet more plaine to manifest their sinne to be the sinne against the holy Ghost They fell hauing receiued the knowledg of the whole worke of the three persons for and vnto the Angels First of God the Father creating and giuing a Law and taking exception against their disobedience Secondly of God the Sonne in whom only stood reconciliation and acceptance through his obedience more worth and honorable to God the Father than that of all the creatures both Angels and men Thirdly of God the holy Ghost by whose power and grace only is possibility for any creature man or Angell to stand or recouer This in modesty may we beleeue to haue beene the fall of Angels whose sinne is Irremissible as
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
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 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
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.