Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	gift_n	life_n	wage_n	3,267	5	10.5376	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

worke of ours The wages of sinne is death but eternall life is the gift of God through Iesus Christ our Lord Through Jesus Christ that is as we are considered in him and in him who is a Saviour a Redeemer we are not considered but as sinners So that Gods purpose works no otherwise upon us but as we are sinners neither did God meane ill to any man till that man was in his sight a sinner God shuts no man out of heaven by a lock on the inside except that man have clapped the doore after him and never knocked to have it opened againe that is except he have sinned and never repented Christ does not say in our text Follow me for I will prefer you he will not have that the reason the cause If I would not serve God except I might be saved for serving him I shall not be saved though I serve him My first end in serving God must not be my selfe but he and his glory It is but an addition from his own goodnesse Et faciam Follow me and I will doe this but yet it is as certaine and infallible as a debt or as an effect upon a naturall cause Those propositions in nature are not so certaine The Earth is at such a time just between the Sunne and the Moone therefore the Moone must be Eclipsed The Moone is at such time just betweene the Earth and the Sunne therefore the Sunne must be Eclipsed for upon the Sunne and those other bodies God can and hath sometimes wrought miraculously and changed the naturall courses of them The Sunne stood still in Ioshua And there was an unnaturall Eclipse at the death of Christ But God cannot by any Miracle so worke upon himselfe as to make himselfe not himselfe unmercifull or unjust And out of his mercy he makes this promise Doe this and thus it shall be with you and then of his justice he performes that promise which was made meerely and onely out of mercy If we doe it though not because we doe it we shall have eternall life Therefore did Andrew and Peter faithfully beleeve such a net should be put into their hands Christ had vouchsafed to fish for them and caught them with that net and they beleeved that he that made them fishers of men would also enable them to catch others with that net And that is truly the comfort that refreshes us in all our Lucubrations and night-studies through the course of our lives that that God that sets us to Sea will prosper our voyage that whether he six us upon our owne or send us to other Congregations he will open the hearts of those Congregations to us and blesse our labours to them For as S. Pauls Vaesi non lies upon us wheresoever we are Wo be unto us if wee doe not preach so as S. Paul sayes to we were of all men the most miserable if wee preached without hope of doing good With this net S. Peter caught three thousand soules in one day at one Sermon and five thousand in another Acts 2.41.4.4 With this net S. Paul fished all the Mediterranean Sea and caused the Gospel of Christ Jesus to abound from Jerusalem round about to Illyricum This is the net Rom. 15.19 with which if yee be willing to bee caught that is to lay downe all your hopes and affiances in the gracious promises of his Gospel then you are fishes reserved for that great Mariage-feast which is the Kingdome of heaven where whosoever is a dish is a ghest too whosoever is served in at the table sits at the table whosoever is caught by this net is called to this feast and there your soules shall be satisfied as with marrow and with fatnesse in an infallible assurance of an everlasting and undeterminable terme in inexpressible joy and glory Amen SERM. LXXIII Preached to the King in my Ordinary wayting at VVhite-hall 18. Aprill 1626. JOH 14.2 In my Fathers House are many Mansions If it were not so I would have told you THere are occasions of Controversies of all kinds in this one Verse And one is whether this be one Verse or no For as there are Doctrinall Controversies out of the sense and interpretation of the words so are there Grammatticall differences about the Distinction and Interpunction of them Some Translations differing therein from the Originall as the Originall Copies are distinguished and interpuncted now and some differing from one another The first Translation that was that into Syriaque as it is expressed by Tremellius renders these words absolutely precisely as our two Translations doe And as our two Translations doe applies the second clause and proposition Si quo minus If it were not so I would have told you as in affirmation and confirmation of the former In domo Patris In my Fathers house there are many Mansions For If it were not so I would have told you But then as both our Translations doe the Syriaque also admits into this Verse a third clause and proposition Vado parare I goe to prepare you a place Now Beza doth not so Piscator doth not so They determine this Verse in those two propositions which constitute our Text In my Fathers house c. and then they let fall the third proposition as an inducement and inchoation of the next Verse I goe to prepare a place for you and if I goe I will come againe Divers others doe otherwise and diversly For some doe assume as we and the Syriaque doe all three propositions into the Verse but then they doe not as we and the Syriaque doe make the second a proofe of the first In my Fathers house are many Mansions For If it were not so I would have told you But they refer the second to the third proposition If it were not so I would have told you For I goe to prepare you a place and being to goe from you would leave you ignorant of nothing But we find no reason to depart from that Distinction and Interpunction of these words which our own Church exhibits to us and therefore we shall pursue them so and so determine though not the Verse for into the Verse we admit all three propositions yet the whole purpose and intention of our Saviour in those two propositions which accomplish our Text In my Fathers house c. This Interpunction then offers and constitutes our two parts Divisic First A particular Doctrine which Christ infuses into his Disciples In domo Patris In my Fathers house are many Mansions And then a generall Rule and Scale by which we are to measure and waigh all Doctrines Si quo minus If it were not so I would have told you In the order of nature the later part fals first into consideration The rule of all Doctrines which in this place is The word of God in the mouth of Christ digested into the Scriptures In which wee shall have just more then just necessary occasion to note both their

First then 1 Part. for that Blessednesse which we need not be afraid nor abstaine from calling the Recompence the Reward the Retribution of the faithfull for as we consider Death to grow out of Disobedience and Life out of Obedience to the Law as properly as Death is the wages of sin Life is the wages of Righteousnesse If I be asked what it is wherein this Recompence this Reward this Retribution consists if I must be put to my Speciall Plea I must say it is in that of the Apostle Omnia cooperantur in bonum That nothing can befall the faithfull that does not conduce to his good and advance his happinesse For he shall not onely find S. Pauls Mori lucrum That he shall be the better for dying if he must dye but he shall find S. Augustines Vtile cadere He shall be the better for sinning if he have sinned So the better as that by a repentance after that sin hee shall find himselfe established in a neerer and safer distance with God then he was in that security which he had before that sin But the Title and the Plea of the faithfull to this Recompence extends farther then so It is not onely that nothing how evill soever in the nature thereof shall be evill to them but that all that is Good is theirs properly theirs Psal 34.9 theirs peculiarly There is no want to them that fear the Lord sayes David The young Lions doe lack and suffer hunger but they that seeke the Lord shall not want any good thing The Infidel hath no pretence upon the next world none at all No nor so cleare a Title to any thing in this world but that we dispute in the Schoole whether Infidels have any true dominion any true proprietie in any thing which they possesse here And whether there be not an inherent right in the Christians to plant Christianity in any part of the Dominions of the Infidels and consequently to despoile them even of their possession if they oppose such Plantations so established and such propagations of the Christian Religion For though we may not begin at the dispossessing and displanting of the native and naturall Inhabitant for so we proceed but as men against men and upon such equall termes we have no right to take any mens possessions from them yet when pursuing that Right which resides in the Christian we have established such a Plantation if they supplant that we may supplant them say our Schooles and our Casuists For in that case we proceed not as men against men not by Gods Common Law which is equall to all men that is the Law of Nature but we proceed by his higher Law by his Prerogative as Christians against Infidels and then it is God that proceeds against them by men and not those men of themselves to serve their owne Ambitions or their other secular ends 1 Cor. 3.20 All things are yours saies the Apostle By what Right You are Christs saies he And Christ is Gods Thus is a Title convayed to us All things are Gods God hath put all things under Christs feete And he under ours as we are Christians And then as the generall profession of Christ entitles us to a generall Title of the world for the World belongs to the Faithfull and Christians as Christians and no more are Fideles Faithfull in respect of Infidels so those Christians that come to that more particular more active more operative faith which the Apostle speaks of in all this Chapter come also to a more particular reward and recompence and retribution at Gods hands God does not onely give them the naturall blessings of this World to which they have an inherent right as they are generall Christians but as they are thus faithfull Christians he gives them supernaturall blessings he enlarges himselfe even to Miracles in their behalfe Which is a second consideration First God opens himselfe in nature and temporall blessings to the generall Christian but to the Faithfull in Grace exalted even to the height of Miracle In this we consider first That there is nothing dearer to God then a Miracle Miracula There is nothing that God hath established in a constant course of nature and which therefore is done every day but would seeme a Miracle and exercise our admiration if it were done but once Nay the ordinary things in Nature would be greater miracles then the extraordinary which we admire most if they were done but once The standing still of the Sun for Iosuahs use was not in it selfe so wonderfull a thing as that so vast and immense a body as the Sun should run so many miles in a minute The motion of the Sun were a greater wonder then the standing still if all were to begin againe And onely the daily doing takes off the admiration But then God having as it were concluded himself in a course of nature and written downe in the booke of Creatures Thus and thus all things shall be carried though he glorifie himselfe sometimes in doing a miracle yet there is in every miracle a silent chiding of the world and a tacite reprehension of them who require or who need miracles Therefore hath God reserved to himselfe the power of Miracles as a Prerogative For the devill does no miracles the devill and his instruments doe but hasten Nature or hinder nature antedate Nature or postdate Nature bring things sooner to passe or retarde them And howsoever they pretend to oppose nature yet still it is but upon nature and but by naturall meanes that they worke onely God shakes the whole frame of Nature in pieces and in a miracle proceeds so as if there were no Creation yet accomplished no course of Nature yet established Facit mirabilia magnasolus saies David Psal 136.4 There are Mirabilia parva some lesser wonders that the devill and his Instruments Pharaohs Sorcerers can do But when it comes to Mirabilia magna Great wonders so great as that they amount to the nature of a Miracle Facit solus God and God onely does them And amongst these and amongst the greatest of these is the raising of the Dead and therefore we make it a particular consideration the extraordinary Joy in that case when Women received their dead raised to life againe Wee know the dishonour and the infamy that lay upon barrennesse among the Jews Mortui how wives deplored and lamented that When God is pleased to take away that impediment of barrennesse and to give children we know the misery and desolation of orbity when Parents are deprived of those children by death And by the measure of that sorrow which follows barrennesse or orbitie we may proportion that joy which accompanies Gods miraculous blessings when Women receive their dead naised to life againe In all the secular and prophane Writers in the world in the whole bodie of Story you shall not finde such an expressing of the misery of a famine as that of the Holy

world is a Sea in many respects and assimilations It is a Sea Mundus Mare as it is subject to stormes and tempests Every man and every man is a world feels that And then it is never the shallower for the calmnesse The Sea is as deepe there is as much water in the Sea in a calme as in a storme we may be drowned in a calme and flattering fortune in prosperity as irrecoverably as in a wrought Sea in adversity So the world is a Sea It is a Sea as it is bottomlesse to any line which we can sound it with and endlesse to any discovery that we can make of it The purposes of the world the wayes of the world exceed our consideration But yet we are sure the Sea hath a bottome and sure that it hath limits that it cannot overpasse The power of the greatest in the world the life of the happiest in the world cannot exceed those bounds which God hath placed for them So the world is a Sea It is a Sea as it hath ebbs and floods and no man knowes the true reason of those floods and those ebbs All men have changes and vicissitudes in their bodies they fall sick And in their estates they grow poore And in their minds they become sad at which changes sicknesse poverty sadnesse themselves wonder and the cause is wrapped up in the purpose and judgement of God onely and hid even from them that have them and so the world is a Sea It is a Sea as the Sea affords water enough for all the world to drinke but such water as will not quench the thirst The world affords conveniences enow to satisfie Nature but these encrease our thirst with drinking and our desire growes and enlarges it selfe with our abundance and though we sayle in a full Sea yet we lacke water So the world is a Sea It is a Sea if we consider the Inhabitants In the Sea the greater fish devoure the lesse and so doe the men of this world too And as fish when they mud themselves have no hands to make themselves cleane but the current of the waters must worke that So have the men of this world no means to cleanse themselves from those sinnes which they have contracted in the world of themselves till a new flood waters of repentance drawne up and sanctified by the Holy Ghost worke that blessed effect in them All these wayes the world is a Sea but especially it is a Sea in this respect that the Sea is no place of habitation but a passage to our habitations So the Apostle expresses the world Here we have no continuing City but we seeke one to come we seeke it not here Heb. 13.14 but we seeke it whilest we are here els we shall never finde it Those are the two great works which we are to doe in this world first to know that this world is not our home and then to provide us another home whilest we are in this world Therefore the Prophet sayes Mic. 2.10 Luk. 12.19 Arise and depart for this is not your rest Worldly men that have no farther prospect promise themselves some rest in this world Soule thou hast much goods laid up for many yeares take thine ease eate drinke and be merry sayes the rich man but this is not your rest indeed no rest at least not yours You must depart depart by death before yee come to that rest but then you must arise before you depart for except yee have a resurrection to grace here before you depart you shall have no resurrection to glory in the life to come when you are departed Now Status navigantium in this Sea every ship that sayles must necessarily have some part of the ship under water Every man that lives in this world must necessarily have some of his life some of his thoughts some of his labours spent upon this world but that part of the ship by which he sayls is above water Those meditations and those endevours which must bring us to heaven are removed from this world and fixed entirely upon God And in this Sea are we made fishers of men Of men in generall not of rich men to profit by them nor of poore men to pierce them the more sharply because affliction hath opened a way into them Not of learned men to be over-glad of their approbation of our labours Nor of ignorant men to affect them with an astonishment or admiration of our gifts But we are fishers of men of all men of that which makes them men their soules And for this fishing in this Sea this Gospel is our net Eloquence is not our net Rete Euangelium Traditions of men are not our nets onely the Gospel is The Devill angles with hooks and bayts he deceives and he wounds in the catching for every sin hath his sting The Gospel of Christ Jesus is a net It hath leads and corks It hath leads that is the denouncing of Gods judgements and a power to sink down and lay flat any stubborne and rebellious heart And it hath corks that is the power of absolution and application of the mercies of God that swimme above all his works means to erect an humble and contrite spirit above all the waters of tribulation and affliction A net is Res nodosa Rete nodosum a knotty thing and so is the Scripture full of knots of scruple and perplexity and anxiety and vexation if thou wilt goe about to entangle thy selfe in those things which appertaine not to thy salvation but knots of a fast union and inseparable alliance of thy soule to God and to the fellowship of his Saints if thou take the Scriptures as they were intended for thee that is if thou beest content to rest in those places Rete diffusivum which are cleare and evident in things necessary A net is a large thing past thy fadoming if thou cast it from thee but if thou draw it to thee it will lie upon thine arme The Scriptures will be out of thy reach and out of thy use if thou cast and scatter them upon Reason upon Philosophy upon Morality to try how the Scriptures will fit all them and beleeve them but so far as they agree with thy reason But draw the Scripture to thine own heart and to thine own actions and thou shalt finde it made for that all the promises of the old Testament made and all accomplished in the new Testament for the salvation of thy soule hereafter and for thy consolation in the present application of them Now this that Christ promises here Non quia tanquam causa Rom. 6.23 is not here promised in the nature of wages due to our labour and our fishing There is no merit in all that we can doe The wages of sin is Death Death is due to sin the proper reward of sin but the Apostle does not say there That eternall life is the wages of any good

these houres they may heare if they will and till they doe heare they are dead Sin is the root of death the body of death and then it is the fruit of death August S. Augustine confesses of himselfe that he was Allisus intra parietes in celebritate solemnitatum tuarum that in great meetings upon solemne dayes in the Church there within the walls of Gods house Egit negotium procurandi fructus mortis he was not buying and selling doves but buying and selling soules by wanton lookes cheapning and making the bargaine of the fruits of death as himselfe expresses it Sin is the root and the tree and the fruit of death The mother of death death it selfe and the daughter of death and from this death this threefold death death past in our past sins present death in our present in sensiblenesse of sin future death in those sins with which sins God will punish our former and present sins if he proceed meerly in justice God affords us this first resurrection How Resurrectio Thus. Death is the Divorce of body and soule Resurrection is the Re-union of body and soule And in this spirituall death and resurrection which we consider now and which is all determined in the soule it selfe Grace is the soule of the soule and so the departing of grace is the death and the returning of grace is the resurrection of this sinfull soule But how By what way what meanes Consider Adam Adam was made to enjoy an immortality in his body He induced death upon himselfe And then as God having made Marriage for a remedy against uncleannesse intemperate men make even Marriage it selfe an occasion of more uncleannesse then if they had never married so man having induced and created death by sin God takes death and makes it a means of the glorifying of his body in heaven God did not induce death death was not in his purpose Cyril Alex. but veluti medium opportunum quo vas confractum rursus fingeretur As a means whereby a broken vessell might be made up againe God tooke death and made it serve for that purpose That men by the grave might be translated to heaven So then to the resurrection of the body there is an ordinary way The grave To the resurrection of the soule there is an ordinary way too The Church In the grave the body that must be there prepared for the last resurrection hath wormes that eat upon it In the Church the soule that comes to this first resurrection must have wormes The worme the sting the remorse the compunction of Conscience In those that have no part in this first resurrection the worme of conscience shall never die but gnaw on to desperation but those that have not this worme of conscience this remorse this compunction shall never live In the grave which is the furnace which ripens the body for the last resurrection there is a putrefaction of the body and an ill savour In the Church the wombe where my soule must be mellowed for this first resurrection my soul which hath the savour of death in it as it is leavened throughout with sin must stink in my nostrils and I come to a detestation of all those sins which have putrified her And I must not be afraid to accuse my selfe to condemne my selfe to humble my selfe lest I become a scorne to men Augus● Nemo me derideat ab eo medico aegrum sanari à quo sibi praestitum est ne aegrotaret Let no man despise me or wonder at me that I am so humbled under the hand of God or that I fly to God as to my Physitian when I am sick since the same God that hath recovered me as my Physitian when I was sick hath been his Physitian too and kept him from being sick who but for that Physitian had been as ill as I was At least he must be his Physitian if ever he come to be sick and come to know that he is sick and come to a right desire to be well Spirituall death was before bodily sinne before the wages of sin God hath provided a resurrection for both deaths but first for the first This is the first resurrection Reconciliation to God and the returning of the soule of our soule Grace in his Church by his Word and his seales there Now every repentance is not a resurrection It is rather a waking out of a dreame then a rising to a new life Nay it is rather a startling in our sleep then any awaking at all Ephes 5.14 Esay ●0 1 to have a sudden remorse a sudden flash and no constant perseverance Awake thou that sleepest sayes the Apostle out of the Prophet First awake come to a sense of thy state and then arise from the dead sayes he from the practise of dead works and then Christ shall give thee light life and strength to walk in new wayes It is a long work and hath many steps Awake arise and walke and therefore set out betimes At the last day in those which shall be found alive upon the earth we say there shall be a sudden death and a sudden resurrection In raptu in transitu in ictu oculi In an instant in the twinckling of an eye but do not thou trust to have this first Resurrection In raptu in transitu in ictu oculi In thy last passage upon thy death-bed when the twinckling of the eye must be the closing of thine eyes But as we assign to glorified bodies after the last Resurrection certaine Dotes as we call them in the Schoole certaine Endowments so labour thou to finde those endowments in thy soule here if thou beest come to this first Resurrection Amongst those Endowments we assigne Subtilitatem Agilitatem The glorified bodie is become more subtile more nimble not encumbred not disable for any motion that it would make So hath that soule which is come to this first Resurrection by grace a spirituall agility a holy nimblenesse in it that it can slide by tentations and passe through tentations and never be polluted follow a calling without taking infection by the ordinary tentations of that calling So have those glorified bodies Claritatem a brightnesse upon them from the face of God and so have these soules which are come to this first resurrection a sun in themselves an inherent light by which they can presently distinguish betweene action and action what must what may what must not bee done But of all the endowments of the glorified body we consider most Impassibilitatem That that body shall suffer nothing and is sure that it shall suffer nothing And that which answers that endowment of the body most in this soule that is come to this first resurrection is as the Apostle speaks That neither persecution sicknesse nor death Rom. 8. shall separate her from Christ Iesus In Heaven we doe not say that our bodies shall devest their mortality so as that naturally they could not dye

called Christians that said Qui pius est summè Philosophatur The charitable man is the great Philosopher Trismeg and it is charity not to suspect the state of a dead man Consider in how sudden a minute the holy Ghost hath sometimes wrought upon thee and hope that he hath done so upon another It is a moderation to be imbraced that Peter Martyr leads us to The Primitive Church had the spirit of discerning spirits we have not And therefore though by way of definition we may say This is that sin yet by way of demonstration let us say of no man This is that sinner I may say of no man This sin in thee is irremissible Now in considering this word Irremissible That it cannot be forgiven wee finde it to be a word rather usurped by the Schoole then expressed in the Scriptures Irremissibilitas for in all those three Euangelists where this fearfull denunciation is interminated still it is in a phrase of somewhat more mildnesse then so It is It shall not be forgiven It is not it cannot be forgiven It is an irremission it is not an irremissiblenesse Absolutely there is not an impossibility and irremissiblenesse on Gods part but yet some kinde of impossibility there is on his part and on ours too For if he could forgive this sin he would or else his power were above his mercy and his mercy is above all his works But God can doe nothing that implies contradiction and God having declared by what meanes onely his mercy and forgivenesse shall be conveyed to man God should contradict himselfe if he should give forgivenesse to them who will fully exclude those meanes of mercy And therefore it were not boldly nor irreverently said That God could not give grace to a beast nor mercy to the Devill because either they are naturally destitute or have wilfully despoiled themselves of the capacity of grace and mercy When we consider that God the Father whom as the roote of all we consider principally in the Creation created man in a possibility and ability to persist in that goodnesse in which he created him And consider that God the Son came and wrought a reconciliation for man to God and so brought in a treasure in the nature thereof a sufficient ransome for all the world but then a man knowes not this or beleeves not this otherwise then Historically Morally Civilly and so evacuates and shakes off God the Son And then consider that the holy Ghost comes and presents meanes of applying all this and making the generall satisfaction of Christ reach and spread it selfe upon my soule in particular in the preaching of the Word in the seales of the Sacraments in the absolution of the Church and I preclude the wayes and shut up my selfe against the holy Ghost and so evacuate him and shake him off when I have resisted Father Son and holy Ghost is there a fourth person in the God-head to work upon me If I blaspheme that is deliberately pronounce against the holy Ghost my sin is irremissible therefore because there is no body left to forgive it nor way left wherein forgivenesse should work upon me So farre it is irremissible on Gods part and on mine too And then take it there in that state of irremissiblenesse and consider seriously the fearefulnesse of it Mat. 5.22 I have been angry and then as Christ tells me I have been in danger of a judgement but in judgement I may have counsell I may be heard I have said Racha expressed my anger and so been in danger of a Councell but a Councell does but consult what punishment is fit to be inflicted and so long there is hope of mitigation and commutation of penance But I have said fatue I have called my brother foole and so am in danger of hell fire August Chrysost In the first there is Ira an inward commotion an irregular distemper In the second there is Ira vox In the first it is but Ira carnis non animi It is but my passion it is not I that am angry but in the second I have suffered my passion to vent and utter it selfe but in the third there is Ira vox vituperatio A distemper within a declaration to evill example without and an injury and defamation to a third person and this exalts the offence to the height But then when this third Person comes to be the third Person in the Trinity the Holy Ghost in all the other cases there is danger danger of judgement danger of a Councell danger of hell but here is irremissiblenesse hell it selfe and no avoiding of hell no cooling in hell no deliverance from hell Irremissible Those hands that reached to the ends of the world in creating it span the world in preserving it and stretched over all in redeeming it those hands have I manacled that they cannot open unto me That tendernesse that is affected to all have I damped retarded that pronenesse stupified that alacrity confounded that voyce diverted those eyes that are naturally disposed to all And all this Irremissibly for ever not though he would but because he will not shew mercy not though I would but because I cannot ask mercy And therefore beware all approaches towards that sin from which there is no returning no redemption We are come now In quibus Script in our order to our third and last Branch of this last Part That this Doctrine of a sin against the Holy Ghost is not a dreame of the Schoole-men though they have spoken many things frivolously of it but grounded in evident places of Scriptures Amongst which we looke especially how farre this Text conduces to that Doctrine There are two places ordinarily cited which seeme directly to concerne this sin and two others which to me seeme not to doe so Those of the first kinde are both in the Epistle to the Hebrewes Heb. 6.4 There the Apostle sayes For those who were once inlightned and have tasted of the heavenly gift and were made partakers of the Holy Ghost If they fall away it is impossible to renew them by repentance Now if finall impenitence had been added there could have been no question but that this must be The sin against the Holy Ghost And because the Apostle speaks of such a totall falling away as precludes all way of repentance it includes finall impenitence and so makes up that sin The other place from which it rises most pregnantly Heb. 10.29 is Of how sore a punishment shall they be thought worthy who have trodden under foot the Son of God and have done despite unto the Spirit of grace Ver. 26. As he had said before If we sin wilfully after we have received the knowledge of truth there remaineth no more sacrifice for sins but a certain fearfull looking for of judgement and fiery indignation But yet though from these places there arises evidence that such a sin there is as naturally shuts out