THE SIN UNTO DEATH.  
OR AN AMPLE DISCOVERY OF THAT FEARFUL SIN, The Sin against the holy Ghost, Together with the signs, degrees and preservatives thereof.  
IN A SERMON PREACHED at Paul's Crosse. August 26. 1621.  
BY THO: BEDFORD, Mr of Arts in Queen's College in CAMBRIDGE.  
LONDON, Printed by john Dawson for WILLIAM SHEFFARD, and are to be sold at the sign of the Star under St Peters-Church in Cornhill, and in Popes-head Alley. 1621.   

COLLEGII REGINALIS (IN ALMA CANTABRIGIENSI ACCAdemia) Praesidi dignissimo, JOANNI DAVENANTIO, Sarisburiensi Episcopo electo. Singulisque illius Caenobij Socijs & Magistris, Salutem in Domino sempiternam.  
VEreor prosectò (viri verè literaii mihique semper honorandi) 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, ut, si non omnes approbare, non tamen omnes condemnare velitis. Tuque prae caeteris, Reverende Praeses, cujus ex schola, Theologi, tanquam ex equ● Trajano Principes, innumeri prodierunt: Tu inquam, audaciam hanc meam, errorem, & (ut durissime dicam) temeritatem, (scelus enim nemo vocabit, nemo piaculum) non invitus condonabis: Quin etiam (uti spero si vacat exiguis adesse) partum hunc meum, sive ab●rtivum magis vocari placeat, non omnino▪ indignum luce judicabis. Vos itidem Magistri dignissimi, hanc, credo, de me m●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 efficere possem) saltem quòd vester est quicquid est, vobisque dicatus, atque ex ●lumno vestro procreatus, patr●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, & uniuscujusque lucubrationes suos habeant Patronos, suosque Maec●n●tes. Atque in horum numero, fortasse aliquis reperiri poterit, qui ad Minervam, non ad junonem, ad Mercurium, non ad Martem, ad literatos, non ad pecuniatos provocarit: qui potius viros doctrinâ, artibus, scientiâ praeditos & insignes sibi patronos ●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, (ut verbis Poetae utar,) sublimi feriam sydera vertice; Proculdubio nequicquam morabor arrisum plausumve caeterorum.  
Nec modo Patronos ad sobolem hanc meam suscipiendam ut solent alij, sed & Patres ad instituendam, vos mihi decrevi deligendos. Quam iniquum enim, quam superbum, quam impium foret, si, mihi licere ut sub vestro nomine, & tutelâ vestrâ crudas & ra●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, ut 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 gravissimae censebitur. Censores tamen benevolos, vos mihi futuros, saepe precatos velim. In hoc enim vos, prae caeteris elegi, utpote 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 invenietis; & fieri potest, ut, novit as magis offendat, quam possit placere veritas opinionis. Sed es●o! Rationes potius & argumenta mea, uti perpendatis pet●, quam ut 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 utrumque vola, medio tutissimus ibis, ut recte Poeta. Ego nec Antiquitati sic me astrictum velim, ut nefas crederem novum aliquod (si det Deus) argumentum excogitare: nec sic aspernor veteres aut vilipende, ut non multo magis placeat veritas illa, quae patrum authoritate sit comprobata. Atque hoc mihi in votis fuisse, a capite ad calcem usque hujus tractatiunculae ●uil: bet (benevolo saltem animo legenti) satis apparebit.  
Quapropter ut tandem Al●●noi sabulam hanc concludam, vobis (viri verè insignes & reverendi) vestrâ fretus clementiâ, hoc opusculum nuncupavi: Partim ut illos mihi quaeram amicos ad sobolem meam suscipiendam, quos olim habui tutores, praeceptores, patres ad ingemum excolendum: Partim, ut 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, ut & 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, ut & 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. 
T●O: B●DFORD.   

The Author to the well-affected Reader, wisheth Grace, mercy, and peace from God the father, and from the Lord jesus Christ.  
COurteous Reader, before thou enter upon this Discourse, either to read or to censure, I have to admonish thee of two things. First, for the manner of writing, thou mayst easily see it, to be fitted for the Pulpit. And indeed, so it was, that having divers years since delivered some few out of this text, to mine Auditory: I did lately (upon warning given) take it once again in hand, and alter, change, correct, and enlarge it, till I brought it to this quantity in which it is▪ so preparing it for a more noble Audience. Then finding it be overlong to be rehearsed at once, I was constrained again to Epitomise it. Here therefore hast thou (and that is the second thing whereof I advertise thee) at large the whole body of that Discourse, whose Epitome was rehearsed in public. So that if any thing, seemed to them that heard me either obscure, or too slightly passed over in the delivery, here may they help themselves to understand my meaning. For the matter I shall not need to tell thee, that it is needful in respect of the times, wherein the words of our Saviour are seen fulfilled, For because iniquity doth abound, the love of many waxeth cold. And how many are there daily, who either fall back to Popery, and Aegyptianpalpable superstition, or else turn open rebels by Atheism? And well may we think that when the Son of man cometh, he will scarce find faith upon earth. Who is there, therefore, except that unprofitable servant that hid his Talon in a Napkin, but will be willing to set to his helping hand, if not to stay all, yet to preserve some from Apostasy? Hence cometh it, that now lately there have been more Sermons and Tractates published concerning this sin of Apostasy, within these few years, than were in many ages heretofore. So that now it might seem as superfluous for an after-commer, to deal in this subject, as to take in hand new Arguments for Popery: All which have been so often urged by Schoolmen, alleged by Catholics, re-assumed by Popish Priests, painted over by jesuits, that a man might sooner hope for wholesome meat to be made of Coleworts, twice or thrice sodden, than to find a new, and not heretofore answered Argument. So here: Yet since the gifts of men are diverse (albeit they proceed from the same spirit) what hindereth but that still men may be doing, and do well, since the end of their Action, is the glory of God?  
Concerning this present Tractate, what it hath, not to be found in the former, thou thyself (good Reader) upon trial will't easily perceive. In reading of which, if thou be such a one who knowest me not, It is well, go on and try the spirits: If such who dost know me, yet do me the courtesy, to withdraw thyself from considering my meanness, and look only upon the cause. Consider the weight of Reason, which I have alleged. For if thou shouldest either like the worse of this, in respect of me, or esteem better of another, in respect of his person, not regarding what force of Argument we do either of us allege: thou mayst easily err, as who indeed dost pin the truth of God upon the sleeve of man.  
To conclude then, if thou be judicious, read, censure, and correct, I give thee free liberty For I will not myself, be tied to this that I have delivered, if I see better reason to evince it, than is brought to confirm it. But if thou be one, who either dost, or justly mayst suspect thy judgement, read, but leave censuring to others. Howsoever it be, whosoever thou art, conceive thus of me, that my desire was to have delivered the Truth, and nothing but the Truth. So wilt thou, I hope, commend me and my labours to the blessing of God in thy prayers: And cause me to rest  
Thine in the Lord: the Lords unworthy servant in the Ministry. T. B.   

To the devout Readers, which desire to keep Faith and a good Conscience to the end, Grace, and Peace, and strength, against Temptations by JESUS CHRIST.  
MARVEL not (dear Christians and courteous Readers) that so many learned divines and holy minded men, bestow so much pains, and spend so long time, in so sad and unpleasant a subject as this is; searching and desirous to define what the impardonable sin against the holy Ghost should be: For even as the best and most approved Physicians do more busy themselves in studying those maladies, which are most incurable, rather than those, for which every empiric hath a medicine in readiness, and cach one amongst them proveth himself in his skill, if he have sound out either some especial Antidote to prevent, or some singular remedy (if not perfectly to cure, yet) to ease and assuage the tormenting pains of such desperate disseases as afflict men most, as well with the fear of imminent death, as with the sense of present dolours: Even so, for as much as all heed is to be given, and all diligence carefully used, that no man (if it be possible) dash upon this Rock, nor fall into so devouring a deep; many students in divinity, inflamed with zeal, care, and love unto men's salvation, refuse no pains, nor think any labour grievous, by night or day, if they may be so happy, as to give warning betimes, and so prevent any man's relapse, or falling away: And for as much as many true hearted Christians, upon a tenderness of Conscience, through Satan's illusions, are often troubled with a fear of having offended in this kind: And others again, in a continual security, forsaking their first love, revolt and fall off, by little and little, from the practice of sincere Piety, taking the high way to Epicurism, and denial of their profession, and so come near and into great danger of final relapse at jest, if not of an hatred also, and despite of that holy truth which they once professed: therefore good men willing to comfort the one, with solid evidence of God's word, and to reclaim and save the other from the peril of so irrecoverable a fall, do labour in this sad subject, that by an exact deciphering of that mortal sin, both might find fit instruction, whilst the one may see how far they are from it, and the other perceive how dangerously they hasten towards it.  
Now as men are diversely affected, some with fear, and some with presumption (as I have showed) so likewise we may find very great, (yea too much) variety of opinion amongst writers concerning this sin, some supposing it to be so rarely and seldom admitted, as scarce three examples or four can be produced since the beginning of the World, others make it so frequent and usual, as almost all that finally fall from their Faith and holy profession, are supposed, by them, to sin in this kind.  
Again, some are of opinion, that only God can discern, who they be, that sink and are drowned in this gulf; as if he had not revealed any certainty concerning this matter, and thereupon shun and reject all meditation upon this point, and Argument, as vain and uncertain. I am not worthy neither will I take upon me to censure great and learned men, but let it be seriously considered, how much and how often mention is made in God's word, of this fearful fall and direful plight, that men are brought into thereby, and we may easily guess that the Lord would not have us utterly ignorant of it: And let us weigh and observe the fruit, and great benefit which Gods people, by a sober and wise meditation hereof may reap, and it may be judged, that their labour is commendable, who warily and with judgement, write and preach to that purpose For, as Mariners cannot easily shun the gulf nor rock, except they know (or at lest can guess) whereabouts the danger is; No more is it likely that a Christian professor should live absolutely without the peril or fear of this, so fearful a sin, in some probable sort, unless he be warned thereof by such as do study the point of purpose.  
It is more than manifest, that the danger of such a relapse is very great, and that our vigilancy and care of avoiding it ought to be no less, and lastly considering the drowsy security of this age, the present decay of zeal, the utter neglect of the means to quicken it, that no argument is of more necessary and profitable use to be preached or published, than this at this time, wherein many hanging, as it were, in suspense and expectation, are ready, whatsoever shall ensue, with Demas to embrace the present world, and so politicly, in the mean while, do carry themselves, that which way soever they shall hereafter think good to incline, yet they shall not be deemed Apostates: But let them for all that (as it were upon this public warning) examine themselves, whether their hearts and Consciences be not plainly and evidently evinced of the truth of the Gospel, against Atheism, Papisme, Turkism, judaism, or whatsoever Gentilism, or other sect, and if so, then consider, whether the revolt from the known truth, will not prove as heinous a fault in God's sight, for all their covert carriage, as heavy a clog to their Consciences, as deep a downfall from Grace, and as wilful a loss of the taste of the power of the world to come, as if they had professed it in the forwardest manner, or rather let them fear lest, whilst they (in worldly wisdom) using cautelous circumspection to provide for a change, do not palpably bewray, that they receive not the love of the truth, together with the knowledge thereof, and so declare plainly, that they are of the number of those, upon whom God, in his just judgement, will send strong delusion to believe lies. The Scribes and Pharisees never undertook the profession of Christ, as of the promised Messias; yet because they were evidently convinced by his word and works, that he it was, that was to come, Christ spareth not to call their wilful reluctation and opposition against him, blasphemy against the Spirit; And I could wish, that such wary walkers in neutrality, would vouchsafe to peruse this short treatise, which tendeth to admonish them at least, that they outstand not the time of Grace, but rather fear, least being forsaken, and lest in a Reprobate sense (when they would) they shall not be able to embrace and apply to themselves, what they once knew and had learned and so fall to despite both God and good men. This let all men know and take notice of that no time nor age since the days of the Apostles, hath been more likely to bring forth plenty of peccants in this kind, than this we live in. First, knowledge did never so abound, not only amongst the learned, but even amongst the lay-vulgar, by the clear light and plentiful preaching of the Gospel▪ Secondly, this knowledge hath begotten an universal profession and form of outward Godliness, whereby men give consent to the Truth, preached and manifested unto them. Thirdly, this general consent hath bred a forwardness in many, showing in probability their hearts affected with that which they profess, and to have attained a taste of the heavenly gift, as the Apostle speaketh: From such a degree and measure of knowledge and Grace, if any should fall as (if greater heed be not taken) it may be feared s●me will, especially, if that should come to pass, which those Politicians before spoken of do prepare for, and want of zeal in others doth deserve. How deep should they sink into this Dungeon, and how near might we judge them unto this sin? Cast your eyes back a little, and look unto the Histories of former times, and for want of other books concerning more ancient ages of the primitive Church, take notice only of the defection after King Edward's days: How many seeming forward professors, during the liberty of the Gospel (in a moment almost) not only forsook their sincerity, but also became violent persecutors of that themselves professed, whose desperate ends in that their wilful Apostasy, without any remorse at all pronouncing damnation upon themselves, with horrible blasphemies, and hellish despite against God, declare manifestly, that their fall was scarefull, and their sin unpardonable. Now, although we have none other cause (blessed be God) given to us, to fear or suspect any such defection or change, but only our own sins, deserving such a plague, yet are not their labours vain and to no purpose, which give warning before, that men look to their standing, and take heed that they fall not. Satan is subtle, and men's hearts are deceitful out of measure, and some without any such cause given, may be taken with a sudden spiritual Apoplexy, and fall headlong at once, not only into the love and practise of sensuality, but also into the hatred of that grace of God, which teacheth them to deny all ungodliness, and worldly lusts, and to live Godly, righteously and soberly in this present world.  
And some others, though they fall not at once, like a man that flingeth himself down headlong from the top of a Rock or steeple, may be so careless of their estate, as by insensible back sliding, through the deceitfulness of sin, they may depart away from the living God, and being once gone, fall into Saul his case the son of Cis, who quite bereavest of the spirit of Grace, had an evil spirit sent to terment him. Or become like the Apothecary's Glisse or Gally▪ pet, which being emptied by now and then a little, of some precious or special Cordial is sitted to receive venom or poison: And if any do stand and be preserved out of such temptations; these and such like endeavours that exhort, admonish, and rebuke before hand, may truly be said to be the Antidotes, and blessed means of prevention, and they that desire to stand and not to fall, aught to use them reverently, and with thanks to God, who, of his infinite mercies, useth men's ministeries unto the preservation of men's souls.  
And to the end that all true holy-minded Christians may better keep watch and ward against Satan's sleights and subtleties, this one secret is worthy observing: To take great heed continually by all means, to nourish and increase the peace of Conscience, and joy in the holy Ghost. For as these are the last and principal grace's men attain unto by the preaching of the Gospel, so are they the first, which such as fall away do commonly lose, whereupon the blessed Apostle, with very great reason encouraging the Philippians against imminent troubles assureth them, that the peace of God which passeth all understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be a guard or Garrison to their hearts, and to their minds, implying, that peace with God, and joy in the holy Ghost, are present rewards of holiness, effects of true Faith and Repentance, earnest pennies of the reward to come, and therefore principal encouragements unto Constancy and Perseverance in all well dying, wherefore in a word, this is it I would say, that our adversary the Devil will especially labour, and use his whole cunning, to bereave men either, of these, very Graces themselves, or of the sense of them, which is easily done by drawing them into wilful sins, which defile the Conscience, and disturb the peace thereof. Upon the loss of the reward (as labourers and soldiers do more negligently apply themselves when they are doubtful of their pay▪ so) men grow less careful of holy duties, and do not so much delight in them; why? But even because, by the defiling of their Consciences, they do not find their wont comfort in such exercises: So the means of renewing their Repentance dis-used, or less frequented, by neglect of the means the heart grows into hardness, sin into custom, and disquietness of Conscience into a ●umbdnesse or nonsense, then must needs both Faith and Hope fail, the loss whereof, that it might be less felt▪ Satan offereth carnal delights in sensuality and pleasures, than God and the world to come begin to be forgotten; sincerity and strictness of Life begin to be intolerable; Looseness and liberty plausible, admonitions odious, all manner of lewdness justifiable, God's word hated, and messengers persecuted, and how little differeth this fearful revolt, from the sin against the holy Ghost? The effect whereof, and just punishment can be none other but final despair in the man, and horrible blasphemies against God and his Christ, with a despighting of his spirit of Grace, and so at last everlasting torments in hell fire. Behold then both the ladder (as I may say) whereby menascend, and the rope, whereby they fall or descend into this Dungeon; men climb, and attain to some taste and smack of the powers of the world to come, which I call peace of Conscience, and joy in the holy Ghost, by these steps. First, their mind and understanding, by the preaching of the word, is enlightened with the knowledge of the Mystery of Christ. Secondly, the will and reason consenteth. Thirdly, the heart embraceth and applieth unto a measure of Faith, and of Repentance. Fourthly, the affections begin to frame into obedience. Fiftly, the life and conversation is fashioned to the outward form of Godliness. Sixtly, the Conscience is at peace and the inward man joyeth: Now the manner of relapse, or descent, is down the same way. joy and peace of Conscience are lost through some wilful sin. Secondly, the life and conversation grows worse and worse. Thirdly, the affections are altered from delight in holiness, and loosed from obedience. Fourthly, Faith faileth, and Repentance given ever. Fiftly, the benefit by Christ, despised. Sixtly, a great decay of knowledge followeth, through the contempt of the means, and so the man is given up unto a Reprobate sense, whereby God and goodness and all their worshippers despighted and persecuted: As every one therefore loveth his soul, and longeth for salvation in Christ, and delighteth in the assurance thereof; so let him beware and take heed of defiling and disquieting his conscience with wilful sins, or if he be fallen by Satan circumvented, let him give way and diligent heed to the word, for his recovery by repentance; let him in no case suffer himself to be transported from the company and fellowship of faithful admonishers; let him use the help of their prayers unto God for him; let him abandon carnal companions, and worldly vanities and delights, to the end that he may more humble his soul before God; let him even force himself unto spiritual and heavenly meditation, and other godly exercises of Religion, and if not withstanding all this, his heart should still incline to despair, let him not be ashamed to bewray and confess unto some one or two (whom he dares trust, and thinketh able, by his or their counsel and godliness, to help) into what temptation he is fallen, that he may not bear the brunt of the assault alone: And whatsoever befaileth, let him not fly to carnal delights, or worldly mirth and vanity for remedy, which brings a forgetfulness of this guiltiness, and so a secure benumbedness of Conscience, to his utter undoing, rather than a true cure and help for his dangerous disease, use only those means which may recover true peace of Conscience with God, and the battle is sought, and the field won: For very often times, as by evil Chirurgery, acurable wound groweth to a gangrene, even so the wound of Conscience, which might have been to the increase of Grace, and better certainty of salvation, by forsaking the true and right cure, becometh desperate carnae●itie, incurable security: But now for as much as many are in fear of having committed this sin, which indeed have not, but through Satan's policies to disquiet their Consciences, are illuded and affrighted; It shall be good to consider for their comforts these short positions and Maxim●s, found certain and most true by the Scripture, by the judgement of learned writers, by ●●●ly experience of those that have to deal with afflicted Consciences. First, that such as fear lest they have thus sinned, are undoubtedly as yet, free from this sin, or from falling ●●●o it, so long as that fear remaineth in them. Secondly, that such as are sorry for their offences towards God, are far off from this sou●e offence. Thirdly, that who so hath a desire to be reconciled to God, and could wish himself pardoned, shall surely obtain pardon, if he seek it at God's hand, according to his word. Fourthly, that whosoever would not that another should fall into his wretched plight and condition, hath ●ome portion of love, both to God and man left in him, and therefore is not utterly fallen from Grace; nay more. Fiftly, whosoever hateth not all other, whom he thinketh not to be in his own damnable case, is not come to the height and perfection of this sin, and therefore. Sixtly, whosoever taketh pleasure and delight in the company of any of God's men and servants, may through their endeavour, by God's grace be reduced and recovered. Seventhly, If any place of Scripture or position of God's word, doth minister more consolation or comfort, or on the other side, more affright or terrify then another, there is still place for the working upon 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 fearful and a damnable case) but it is not fully this desperate and impardonable sin: But let no man trust in himself, or in his own strength of recovering, to give way willingly, no not unto the least sin, for Satan (as is said) is subtle, and we are weak and foolish, and God is not bound to attend us, but we him. Therefore let our care be to please him, our Faith and hope fixed in him through Christ, our heart's dep●●●●● on his ●r●ce and holy ordinances, our profession be sincere and from he heart without guile, our conversation and li●● honest an●● pright, our desire to be constant to the end, and to grow daily in Grace. And the peace of God which passeth all understanding, shall preserve our hearts and minds in jesus Christ.  
Your own in the Lord jesus, I. C.   

A brief Synopsis of the whole.  

The handling of the Text is performed in the  
Preparation, by observing 

The Term used.  
The Number insinuated.    
Matter, which may be reduced to two heads, viz. 

Doctrine, twofold, viz 

What this sin is 

Negatively 

Generally 

Not each sin against 

Knowledge, though presumptuously committed.  
Conscience, though presumptuously committed.    
Not each sin committed after Baptism.  
Not Final impenitency.  
Not each sin of Set Malice.  
Particularly, Not any one of those six commonly mentioned sins 

impenitency.  
Obstinacy.  
Impugnation of the truth  
Envying the fraternal grace.  
Presumption.  
Desperation.        
Affirmatively, in setting down the Definition of it, And thence 

Generally, Nothing it to be a Sin 

Not against the person of the Spirit.  
But against the work of the Spirit.    
Particularly, handling 

Terminus ●quo, 

Truth 

Not of Law.  
But of Gospel.    
Known: where is showed that 

Some both know & profess.  
Some know, but profess not.      
Terminus ad quem, and that in the 

effect 

Persecuting 

Generally showing the object, viz. 

Professors.  
Truth.  
Majesty 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 understanding, & the understanding joined with affection.      
cause viz. malice which Excludeth all perturbed passions. produceth separation from the communion of Saints, & siding with the Adversaries.    
Motion, showing 

Genus viz. Apostasy.  
Disse 〈…〉 

General  


Simply.  
             
Why to death, confirmed 

By Scripture.  
By Reason, in 

Examining the Reasons alleged by some of the Schoolmen.  
Propounding Orthodoxal 

From the Object opposed 

Gospel.  
Spirit.    
From the Nature 

Wittingly resisting.  
Wilfully resisting.  
Mar'lously resisting.  
Totally resisting.    
From the punishment 

Deprivation of the Church's prayers.  
Imprecation.  
Obduration.  
impenitency.            
●se 

Examination, herein showing 

Difficulty of resolute Determination.  
Grounds of vehement suspicion, viz. when man becometh 

Profane, extremely.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Envious.  
Blasphemous.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
Who are not in this sin 

For  
●onsol●tion.      
A●●●●●ition, and herein are 

D●●●o●e●ed two kinds 

●o stop censuring.  
〈◊〉.  
〈◊〉 declination, performed by 5. acts 

Of man sinning.  
Of God punishing.      
Prescribed some Preservatives to keep men from Apostasy.         
I●●ici●●s Reader, thou hast here represented to thy view, a brief Synopsis of the matter handled in this Discourse: By perusing of which thou mayst guess, whether it will be worth thy labour to readit over. For Time is precious, and loath I am that through me thou shouldest lose any of it. Take in good part, my well-intended labours▪ Farewell.   

THE SIN UNTO DEATH.  
1 JOHN 5. 16. There is a sin unto death, I say not that he should pray for it: or, (as others read) * that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thou shouldest pray for it. 
NEBRIDIUS, one of St Augustins friends, (as himself doth style him,) a very learned man, and an acute and accurate searcher-out of difficult questions, could not endure any that having propounded an hard question required a short answer: judging such a person unworthy, who did not understand that of a weighty cause, much and many things ought and must be spoken: This judgement of Nebridius is much commended by 
a August. epist. 23.  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 weighty affairs; 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 discuss at large, the other to hear at leisure.  
And as it is much commended by S. Augustine, So lest there should be any that upon the hearing of the Text, judging whereto the discourse will tend, would require an affected brevity and concisenes; I do here profess to follow the practice of Nebridius. Especially, since both time and leisure sufficient is allotted for you to hear, for me to speak. Leasure in respect of the day, 
b ●●●gil. ●d●g. 1.  Deus nobis haec otia f●cit, God having sanctified it to the duties of holiness: Leisure in respect of the place, Charitas nobis haec otia f●cit, The charity and zeal of our Ancestors having allotted the double stint of time to this place, for the better discussing of harder questions.  
Yet mistake me not, I will not forget the golden saying of Tertullian; Compendium sermonis est gratissimum; A short and compendious speech is wonderful acceptable: Nay, I will and I know I may with more boldness proceed without the Nauseons' repetition of the Cr●mbe, in regard the most part of this Auditory (if not all) are well instructed, a wise and understanding people, 
c Heb. 5.  who through long custom have their wits exercised to discern both good and evil. Now therefore in the name of the most High let us proceed.  
The Author of this Epistle, questionless is S. john. This if all other reasons failed the phrase and the sense would evince, 
d Digna est ●●●● ejus discipuli sp●ritu, qu● prae a●●●s a 〈◊〉 d●●●●●us fuit. Calv.  as befitting the Spirit of that Disciple which was above the rest beloved of Christ. I find him dignified with four Titles. Evangelist, Apostle, Elder, Divine. 
e ●●a ●●●. Presbyt. in 1 joh. 〈◊〉.  Evangelist in respect of his history of the Gospel, Apostle for his office, 
f He lived about 68 years after Christ, died Anno 102.  Elder for his age, Divine 
g The Complutense Edition, putteth this down in the ●●tle of the Revolution.  for the excellency of matter which he above the rest doth handle, viz. the secret mysteries of the Gospel.  
For the time, he wrote this very late, for Corinthus, Ebion, and other Heretics against whom he wrote his Gospel, and this Epistle 
h V●●. Beda. in ●p●●●t.  both upon the same occasion were much about the year 94. This is that, that made him say, 
i Cap. 2. ●. ●8.  There are many Antichrists already in the world, who were busy to extirpate, and overthrow the divinity of Christ, against whom as a Champion of the Lord he fighteth.  
For the matter of this Epistle it is various. But the thing that he chiefly aimeth at is Purity in life, Charity in affection.  
In this fifth Chapter, he setteth down the force and efficacy of Faith, the several fruits and effects which it produceth: a special one whereof is Assurance to be heard in our prayers, verse 14. The which Assurance teacheth us, that whatsoever we ask, the same shall be, nay, is already granted; We know that we have the petitions, that we have desired of him, provided always that it be according to his will. Whereupon the Apostle 
Ver. 16.  builds an exhortation, that, if any one do see his brother going astray, sinning a sin which is not unto death, he should pray for him, and the Lord would give li●e for them that sin not unto death. By which words having intimated a difference of sins, and thereby given just occasion of a doubt, of a question, he annexeth the solution, the answer of it in this Text, showing plainly, that there is a sin unto death, for which he will not have prayers to be made, There is a sin unto death, I say not that thou shouldest pray for it.  
For the clearing of which words (which I must needs do before I can come to the matter) I note, first, the Term that is used, secondly, The number that is insinuated. A word or two of either.  
The Term is not Mortal, but sin unto death. The School men and their followers the jesuits have a distinction of sin into 
k V●●ia●e quod est praeter, Mortal quod est contralegem.  Venial and Mortal. Some sins say they are sua natura in their own nature, venial, others are mortal. But one that hath but half an eye may see the reason of this distinction: For, you must know that when Purgatory was found out, lest that it should have been lost again, and so the Pope's Kitchen have wanted fire, fuel, and other utensilles, it was convenient, nay, in a manner necessary, that some sins should be accounted venial, that so, though a man should die in them without repentance, yet there might be some hope to help him: But not daring to make all sins venial, lest they might seem to have reversed the judgement of God, they left some to be mortal. Little considered they that Death is the wages of all sin, 
l Rom. 6. 23.  Paul speaketh indefinitely; and Moses more distinctly, 
m Deut. 27. 26.  Cursed is he that confirmeth not all the words of this Law to do them. And how can it be otherwise, since that, All sin is a rebellion against God & transgression of the Law of God? Excellent to this purpose is the saying of an Ancient, ⁿ We must not use deceitful 
● In aestimandis peccatis non afferamus s●ateras dolos●● etc.  balances in censuring sin, but the just and true weight of God's holy word.  
Neither is the distinction so absurd, but the application of it is far more gross; For while they reckon up these mortal and deadly sins, hence have they excluded the breach of the first Table, hence also the 
● Nullum fere Sorbomci, peccatum mortale agnoscunt, nisi quibus tam crassa extat turpitudo ut manibus palpari queat. Comment. in 1. joh. 5.  breach of their two last, our tenth commandment, So that Idolatry, Superstition, Swearing, Profanation of the Sabbath, together with the inordinate lusts, and concupiscence of our corrupted nature are not mortal with them; The aspersion of holy water will wash them away, especially if committed after Baptism. The Sorbonists ᵒ (saith Calvin) acknowledge no sin to be mortal, except it be Egyptian darkness, filthiness that may be felt, and palpably perceived.  
Objection. But no learned Papist doth build that distinction upon this Text?  
True indeed, yea. I grant that 
p Rhemist●s Testament. in 1 joh. 5.  some do here manifestly distinguish betwixt mortal sins, and sins to death. But who knows whether hereafter it may not be true, that as this generation is worse than the former, 
q Aetes' parentu pejor avis, tulit nos nequiores, moxdaturos progentem vitiosiorem. Hora●. Odur. lib. 3. ●de 6.  so the next may be more absurd than this? And as they decay in learning, so fail in understanding: and in the end come to that, which their forefathers would have blushed at. None before 
r Ca: unam sanctam. Extrav. de Majoritate et obedientia.  Boniface the eighth could pick the Supremacy out of Gen. ●. 1. Nor any out of Deut. 17. 6. before 
s Ca: Per venerabilem. Extrav. Qui sunt filij legitimi.  Innocentius the third. Whereas all things duly considered, this Text is a far fitter place to prove the distinction of venial and mortal, than the other to build up the Supremacy.  
And yet if we mark it 
t Haymo in epist. Dominica octave post Pentocosteni.  Haymo is not far from it, when speaking of the words of Paul, Stipendium peccati mors est, The wages of sin is death, he addeth, this is not to be understood of all sins, but only of Criminal, of which (saith he) S. john speaketh, saying, There is a sin unto death. But if any hereafter should so far forget himself as to urge this place for it, Let him withal consider what S. john addeth, viz. That for this sin we must not pray: So that if this Text shall patronise the distinction of Mortal sin, it shall also exclude all Mortal sin from the Church's prayers, for Sain● john saith, I say not that thou shouldest pray for it.  
Nay, saith Bellarmine that followeth not, He forbids us not, but only he doth not encourage us to pray for such. Why then it seemeth S. john did approve of the 
● Prov. 22. 13.  sluggards saying, ● There is a Lion in the street, I shall be slain; Because it was somewhat difficult, therefore the safest course were to give it over? Would a Captain so speak to his soldiers? A Physician to his patient? A Master to his scholars? A Minister to his people? How much better is that noble consequence of our blessed Saviour. The way is narrow and the gate straight, Ergo (not give it over) but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 13. 24.  strive to enter. But if neither the 
x See Dr Denizens Sermon upon the sin against the holy Ghost.  consent of Authors thus understanding this Text, nor the coherence of the Text itself, could guide the Cardinal to the truth: yet the rule of Logic might have taught him. For 
y Contradicenti● contraria est consequentia.  contradictories have contrary consequences. Now St john before had said, If any see his brother sin a sin not unto death, let him pray for him, doth it not hereupon follow, If he see him sin a sin unto death, let him not pray for him? But I lose time.  
Observe also the number here used, ● A sin. For 
● The French reads it somewhat more particular. Il y a un peché a ●●rt.  howsoever the singular number doth not always imply an individual unity, as may appear out of ver. 17. yet here it doth: For there is found only one sin so deadly, so mortal, that it may not be prayed for, and to which the Lord will show no mercy. One such there is, called, A sin unto death: First, because it hangeth upon a man even to death. Secondly, It giveth death possession of him, surrenders up his damnable life to a 
● Quandiu venia 〈…〉 us relinquitur, mors prorsus imperi 〈…〉 eccupat. Calum.  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 sin) claims his right, calls for his due. Only one such there is, and (that we hang no longer in suspense) it is that heavy, that heinous, that deadly, that mortal, that irremissible, and unpardonable sin, viz. The sin against the holy Ghost, which is a sin with a witness, a lump of sin, 
b Ilias malorum.  a mass of mischief. It is the perfection of sin, (if the word perfection may be so ill placed.) It is the Nil ultra, the up shot of all sins, So that there is none here, I suppose, who is not very sensible of the difficulties, I now sustain, Non est res levis, no small matter, whereof I am to speak; you to hear. Let me borrow the full employment of your best attention, that I may fly upon the wings of your holy desires, and with the full gale of your prosperous wishes, arrive at the haven of my hopes, God's glory, man's edification.  
They which put forth into the Ocean do guide their sailing by the wind, discern the wind by the Compass, direct their Compass by the Polestar; and not in vain, for without these their labour might be much, their progress little, their profit none at all. This wisdom of the Mariner is worth imitation. Loc here therefore (before I enter into the Ocean of matter which may be expected, in which I may easily lose myself, and abuse mine Auditory) my Cynosura, my Polestar (which must guide my sailing, confine my speech, direct my discourse) is briefly reducible to these two main points.  
First, inquire what this sin is which is against the 
1  Holy Ghost.  
Secondly, why it is so mortal. 
2   
Of both these with as much briefness and plains as such a matter will give leave.  
For the first, I take it for granted that all men do easily understand that this Sin (which now we seek) is no sin of Infirmity; nor of Ignorance: but it must needs be a sin of a Presumptuous mind, a sin with an high hand: so that only among them will we look. There is a sin against knowledge, When the servant knoweth his master's will, and doth it not. Well may our sin comprehend this under it, but all sin against knowledge is not this sin. There is a sin against conscience, when notwithstanding the conscience like God's solliciter 
c Surdo verbert coedit.  secretly checketh them yet on they go still, this is worse than the former, but yet neither can it be that which we seek, unless we would enwrap David in it. There is a sin of Presumption 
d Perk. Case cons. lib. 1. cap. 2. §. 3.  proceeding from pride, and arrogancy, wilfulness and haughtiness of heart: which both wilfully and contemptuously causeth a man to sin against God. wilfully, as presuming upon God's mercy and his own future repentance, Contemptuously, as despising and con temning the Law of God. These are great, gross, and grievous, especially if the particular sin be either Idolatry which is the forsaking of God, or witchcraft, which is a joining Covenant with Satan. In these, to sin against knowledge, against the check of conscience, presumptuously, wilfully, and contemptuously, is a sin that may make the earth to tremble, and the heavens to sweat with amazedness, that earth should thus transgress against heaven, man against God. Yea it may on a sudden set a man into a stound, and drive his thoughts to a perplexity to consider what further degree of sin there can be found or thought of, into which the Son of Adam may slip or plunge himself.  
But let us wade a little deeper, Origen (as 
c Bellar. lib. 2. De Poenit. cap. 16.  Bellarmine allegeth) thought that every sin committed against the Law of God after Baptism, was the sin against the Holy Ghost, not far from this were the Novatians, But Athanasius doth well refute this opinion: first because our Saviour doth accuse the Pharisees of this sin, who yet never were Christians nor baptised, whereas the opinion of Origen doth suppose a prcedencie of baptism in those who may fall into this Apostasy. Secondly, Because than it would follow that all sins committed by Christians should be sins of this nature, as being committed after the Sacrament of Baptism: which to hold, what were it else, but to bar up the gates of heaven against all Christians what soever, for who is there that sinneth not, and sinneth not grievously at one time or other? Truth it is that Christians falling into sin, do sin against the grace of God received, But we seek out one special sin which in a principal manner and for some special consideration is called the Sin against the Holy Ghost. such is not each sin committed after Baptism.  
Augustine, standeth for final Impoenitencie (viz.) when men die without repentance. Certainly I cannot but much commend the censure that Bellarmine passeth upon this opinion, 
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  This is true (saith he) so far forth as it teacheth that final impoenitencie is some special sin against the holy Ghost, but it cannot be defended, if he would have this impoenitencie to be that peculiar and proper sin which we feeke for. But I more commend his Reasons, First, Because final Impoenitencie, is not blasphemy, but only a certain circumstance in every sin, whereas our sin is a blaspheming sin as hereafter shall appear, in which respect it is called blasphemy against the Spirit. Secondly, This final Impoenitency is not committed till death, for which cause it is called final, (viz.) which continueth to and in the end (I suppose) to distinguish it from the other Impoenitencie (a species of sin of malice) which according to their doctrine may be forgiven in this life; but the sin against the Holy Ghost is committed in this life, the which he confirmeth, first by the practice of our Saviour who taxed the pharisees at that time living and like enough to live longer, Secondly by the text of Paul to the Hebrues 6. Necessarily to be understood of men living, unless we would make Paul speak thus, It is impossible that the dead should be renewed by repentance: which how unbeseeming so great an Apostle it were, judge ye. Lastly by this text of john, the which indeed speaketh of a man seeing his brother sinning, and not of one knowing or hearing that he hath sinned: whereupon he concludeth that our sin is not final Impoenitencie, which not before death, and hardly then, can be seen and discerned.  
A third opinion holdeth the sin against the Holy Ghost, to be any sin of malice: This is the common opinion received from the Schoolmen, and by the Papists much magnified, Let us (if you please) fetch it from the original.  
Aquinas, the 
g Perer jesuit in Comment. on Dan.  Angelical Doctor, the 
h Flos Theologi●e scholastica Vega lib. 16. de Iust.  chief of the Schoolmen whose Elegy is 
i See his picture in the Parision Edition of Peter Cevallier Anno 1615  Tolle Thomam, & disipabo Ecclesiam, were it not for Thomas Aquinas, the old Serpent would easily destroy the Church, whose writings were confirmed by miracle (or else Fame is a liar) 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 sin. Let us trace him.  
Three sorts of men 
k Aquin. 20. ●. 14. Art. ●▪  (saith he) are said to sin against the spirit. First, he who blasphemeth the person of the holy Ghost. Secondly, He which dyeth in final impenitency. Thirdly, He that sinneth of set malice, whether it be in choosing evil, or refusing good.  
This third kind he 
l Ibid. Art. 2.  subdivideth into six several sins, which he calleth the several species and kinds of this kind. And distinguisheth them according to the contempt of those things which should keep men from sinning. First, then in respect of sin itself, God keeps men from sinning, one while by consideration of the filthiness; another while by consideration of the unprofitableness of sin, These two are rejected, The one by impenitency which respecteth not 
Impoenitentia.  the filthiness, the other by Obstinacy, which will not consider the unprofitableness. Secondly, in respect 
Obstinatio.  of God's gifts he withdraweth men from sin, sometimes by the knowledge of the Truth, and sometimes by the love of the brotherhood, and Communion of Saints. These two also are opposed, and hence comes 
Impugnatio agnitae veritatis.  the Impugnation of the known Truth, and envying the grace of God bestowed upon a brother. Thirdly, 
Invidentia ●raserna gratiae.  in respect of his judgement, God doth preserve men from sinning, by working in them either a fear of his justice, or an hope of his Mercy. And these two also are withstood, yea, and contemned, the one by Presumption, which repelleth all fear, the other by Desperation, 
Praesumptio.  which rejecteth all hope of Mercy. These then 
Desperatio.  (saith he) for still I am reading a Lecture of Schoole-divinitie) are the six kinds of this sin against the holy Ghost, viz. impenitency, Obstinacy, Impugnation of the Truth, Envying, Presumption, and Desperation.  
Didaeus Stella (whose commendation is that he was counted, 
m Eximius verbi Divini concionator cum Privilegio. In Praefat.  An excellent, and privileged Preacher of God's Word) may help us also somewhat in this our disquisition. Something more contract he is then Aquinas. Take him thus, 
n Stella in Lucam. cap. 12.  Some (saith he) call this sin (the sin against the holy Ghost:) The deni ill of Christ, some Final jaepenitencie: some Any sin after Baptism: some a voluntary Obduration: some a Desperation of God's mercy, proceeding not from ignorance or passion, but from Malice, Others call it any deadly sin committed wilfully and maliciously: the which they divide again into six particulars, Presumption, etc.  
We will walk no further in these paths, lest we fall into a Maze or Labyrinth, Carmine ab uno disce omnes, The rest are like these, and these far wide, 
o Nihil istorum satis veritatem assequitur. ibid.  None of these (saith Stella) come near enough to the Truth, which may appear by these Arguments.  
1. Argument. Christ manifestly (saith Stella, for first we will fight with his weapons) distinguisheth betwixt the sin against the son, & the sin against the Spirit, saying. 
p Luke 12. 10.  He that shall speak a word against the son of man it shall be forgiven him, but to him that shall blaspheme the holy Ghost, it shall not be forgiven him. 
q Et tamen peccatum in filium potest ex malitia contingere. ibid.  And yet the sin against the Son may proceed of malice, a man may be obstinate in it, yea, and impaenitent also to the end, persevering in his sin, witness Arrius the troubler of the world, whence it followeth that all sin of Malice is not this sin. And here must I needs entreat you to take notice how Bellarmine doth pass over this opinion, 
r Haec sententia vera est, sed non satisfacit quaestiom. lib. 2. de Pamt. cap. 16.  This sentence (saith he) is true, but it satisfieth not the question, And why? Because albeit this sin be sin of Malice, yet all sin of Malice is not this sin: The which he further confirmeth, because the sin against the holy Ghost is Blasphemy, and so a special sin, But sin of Malice is not any one special sin, neither is it always blasphemy, but only a general kind of sin, the particulars whereof are six in number. Thus far Bellarmine.  
2. Argument. 
s Multi, ab hu●usmodi peccat●s solent ●●●piscere Stell▪ ibid.  Many who have sinned and offended in these several kinds, have notwithstanding returned again, and have repent. For if we should let loose the reins of our censorious judgement to condemn all presumptuous, all envious, all obstinate, all impenitent persons, may we not justly fear that caveat of Christ, 
t Mat. 7. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judge not that ye be not judged? Far more modest, more charitable is the judgement of Musculus; 
u Fieri potest ut qui hodie non recte presumat aut desperet, etc. crasista corrigat: Quodsi talis ad sinem usque perseveret, peccat ad mortem, sed non est blasphemus in spiritum sanctum Musc loc. come.  It may be that he who to day doth too much either presume, or despair of God's mercy, that is obstinate, that is impaenitent, or envious, 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 sin to death, but yet he committeth not the sin against the holy Ghost.  
3. Argument. The sin against the holy Ghost cannot be augmented by Circumstances: For, (as I said) it is the greatest, the Nil ultra of all sins. But all these may be exaggerated by the several circumstances of Time, Place, Person, etc.  
4. Argument. That which Bellarmine saith of Impenitency, is true also of the most of these, viz. 
* Circumstantia quaedam, quae in omni peccato reperiri potest. Bell. loco citato.  They are certain Circumstances in all sins. They are certain Symptoms of this sin, but not the sin itself. Or to speak more favourably, they are some of them parts of it, some adjuncts, some necessary companions: but the sin itself is some further matter.  
This in general, now let us single them out one by one, and bring them into the field, and so pass the Pikes of our Examination: Or, (if you will) let them come forth by couples, that so we may the sooner have them dispatched:  
The first couple is, Impenitency and Obstinacy. Impenitency is 
x Imp●nitentia importar propositum non p●●●endi. Aqum. 22. Q●. 14. Art. 2.  The settled purpose of a man wilfully determining never to repent. Wherein first I marvel what great much more, what specifical difference can be made betwixt Impenitency in this sense, and Obstinacy? For what is Obstinacy, but 
y Obstinatio est, ●um hemo firmat propositum in ho●, quod peccato inhareat. Aquinabid.  a resolute purpose and intention to continue in sin? And what difference betwixt a Resolution to continue in sin, and a Resolution not to repent? Especially, since there is no other way to leave sin, but by repentance? Nor to repent but by leaving sin? When jacob sent his sons into Egypt to buy Corn, his Motive is, ᶻ That we may live and not 
● Gen. 42. 2.  dye: Esay speaking of the jews saith, 
a Esa. 3. 9  They declare their sin and hide it not: Compare these; what difference, Live, and not dye; Declare, and not hide, Continue in sin, 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 sin without repentance, is such a disposition as cannot sink into the heart of a man, and therebe settled, unless the judicial act of God do proceed against a man for former sin. It savoureth too much of Arminius poison, to hold that a man may thus settle and dispose his own heart, that he would resist the work of God's spirit, and fully resolve with himself never to repent.  
Thirdly, Once more hear what Stella saith concerning Impenitency (which among all the six is that which most pleaseth the Rhemists, and which they do most easily grant to be the sin against the holy Ghost) 
b Non est verisimile, tot p●ccare in spiritum sanctum, quot impoenitentes abeunt. Stell. ibid.  It is not likely that all who die in final Impenitency do sin against the holy Ghost.  
The next couple are, Impugnation of the known truth, and Envying of God's graces bestowed upon the brotherhood. These two come somewhat near, especially, if we remember their Genus, which is Peccatum ex malitia, Sin grounded upon malice. These are parts of that sin we seek for, and (Ergo) I pass them over.  
Now for the last couple, viz. Desperation and Presumption. These cannot be that sin which we seek for. As for Desperation, how many poor souls have there been heretofore, who through the sense of GOD'S wrath and anger against sin, whereof their guilty conscience did accuse them, have for a time, cast off all hope of pardon, fallen into despair, as if 
c Psal. 77. 9 10  God had forgotten to be gracious, and had shut up his loving kindness in displeasure; concluding plainly with David, This is my death: and yet afterward, remembering the years of the right hand of the most high, have recollected themselves, 
Reason's proving Desperation not to be this sin, see in D Benefields 2. Sermon upon Heb. 10. 27. As namely, 1. It is not blasphemy. 2. It bringeth not with it final impenitency. 3. It is not a wilful dema●● of Christ, arising from an obstinate malice. 4. It may befall the children of God, whereas the sin against the holy Ghost ●s only in the Reprobate.  gathered strength, and regained comfort?  
But what need I Scripture, or experience, or the consent of Orthodoxal Writers, to prove this point, if our Adversaries will stand to their words, Thus than I set mine Argument.  
The sin against the holy Ghost, is a sin unto death and irremissible, this is in confesso amongst all, and shall God willing be further confirmed when I come to the second main point. In the mean space, I assume, Presumption is not to death, but remissible, wherefore I conclude, that Presumption is not the sin against the holy Ghost, and consequently neither can Desperation be, because 
d Contraria sunt sub eodem genere posita.  contraries are always to be referred to the same head. The assumption I prove out of the words of their own Authors, He that shall upon hope of a jubilee to come, willingly and purposely fall into a sin reserved may notwithstanding be absolved. Neither will their common Evasion serve the turn, to say, It is but one Doctor's opinion, and therefore they are not bound to receive it. For these are chief men; Pillars of their Church, 
e In Tractat. di jubil.  Navarre the great Casuist 
f Cordub. qu. 37 de In ●u●g.  Cord●bensis and 
g Bellar. libr. 1. d● Indulg. cap. 18. All thus alleged by Dr Hall in his book called the Peace of Rome Pag. ●56.  Bellarmine. If they refuse the judgement of these men who hereafter will step forth to maintain the Roman Church, and Papal dignity?  
Thus is it plain (I hope) and evident, that hitherto we have not found out that sin which we seek for. The schoolmen, and their followers, though learned, wise, grave, judicious; yet have in this point failed, come short, and are not to be maintained.  
Marcus Cae●●us having a better vein in objecting then in answering, in urging then in defending, is by Cicero said to have, Bonam dextram malam vero sinistram▪ A good right hand, but not so good a left one alluding to this, that the right hand holds the sword to strike, the lef● the backler to defend. The saying of Cicero may perhaps by some, and that deservedly be to me applied, who hitherto have spent the time rather in confutation then confirmation: which lest it be, I now come to the use of my left hand, and will tie myself 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 sin is, which we seek for, what the sin against the holy Ghost is, the which 
What the sin against the holy Ghost is.  I describe to be, A general Apostasy, and revolt of a man wilfully fallen from the truth known, even to a malicious, persecuting, and blaspheming of the same.  
In the which before I come to particulars, I note in general; that it is a sin not so much against the person of the spirit, as against the work of the spirit. For which we have a cloud of witnesses. A whole day would not suffice to take their Examination: Let Beza speak for the rest. 
h Hoc peccatum dicitur in spiritum sanctum committi, non quatenu● est sacra Triadis persona, sed respectu propria ipsius in nobis energi● Annot. in 1 joh 5.  It is called the sin against the holy Ghost, not as the spirit is a person in the sacred and ever blessed Trinity (for neither is the dignity of the spirit greater than of the father, or the son, they being 
i Athanasius in Symbolo.  in glory coequal, in majesty coeternal, which would follow, were the sin against the person: Nor is it possible to offend any one person of this Triunitie, but the injury doth redound to them all) but in respect of his proper and peculiar work in us. The which here is not so much the act of Faith and Repentance, cast off by Obstinacy and Impenitency, nor of Hope and Fear, rejected by Desperation & Presumption, as of the illumination of the mind and understanding, and the convincing of the Conscience and affections. This is that work of the spirit, which this sin opposeth, and opposing is sealed up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sin against the holy Ghost, a sin unto death and irremissible.  
Now for particulars. Where (that we may let nothing of any moment pass from us un-examined,) I will rank the words of the former definition unto three heads. This Apostasy is a Motion though a bad one, in which as in all other Motions we may observe; first, The Terminus a quo, from whence: Secondly, The Terminus ad quem, whethor: Thirdly, The motion itself.  

1. Terminus a quo, from whence, id est 

Truth.  
Known.    
2. Terminus ad quem, whether, 

Persecuting.  
Blaspheming.  
Malicious.    
3. The Motion, 

Apostasy.  
General. 
Truth.   
Wilful.     
THe first word in the Term from whence they fall is the Truth, For this mark. 
k Bez. Annot. ●n 1 joh. 5.  Beza speaking of this our subject, saith, that 
l Non secundam sed primam tabulam directe respicere hoc peccatum, etc.  This Sin doth directly and immediately respect the first Table, not the second. 
m Bucan. lec. come. 17.  Bucanus seemeth to contradict this. Hinc colligo. Hence (saith he) I gather, that the sin against the spirit, is not any transgression of the moral Law, 
n Nec universalem nec partu●larem, sine ex ignorantia sive ex infirmata●e, sive ex malitia c●ntra legem sit commissa.  neither universal nor particular, whether proceeding from ignorance, or infirmity, or malice against the Law of God. This difference is not so great, but an easy reconciliation will suffice. For either Beza means no more than 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 under it the knowledge of the Mediator, which Bucan 
o In his common place of the Law, he speaketh not one word of the knowledge of a Mediator, but handleth it merely as an exposition of the law of nature, given to Adam before ●he fall.  perhaps excludeth. And this I am the rather induced to believe, in that Beza a little afterwards reckoning up particular lapses and sins against the first Table, (which, saith he, cannot be this sin) mentioneth, Dubitationam de Christo, doubting of Christ.  
And certainly, I fully believe that this sin against the holy Ghost doth necessarily suppose the knowledge of the Mediator, for it seemeth impossible, 
* See this hand led afterward.  that the creature should unrecoverably fall from the Creator, until he have rejected also the help of the Mediator offered to him. So that by Truth in my definition, I understand not with the Novatians any natural, moral, or civil, truth whereof certain knowledge is obtained, no, nor any supernatural truth in Scripture revealed: but the supernatural Truth of the Gospel, that everlasting Word of Truth, to witness which 
p john 18. 37.  Christ came into the world. In which respect Christ calls himself the 
q john 14. 16.  Truth, viz. 
r Quia ipse est materia & argumentum totius Evangelij. Zanch. de operi. Dei. lib. 4. ●.  because he is the matter and argument of the Gospel.  
This point (besides that which Aquinas doth help us with, who maketh Apostasy to be 
s Aquin 22. q. 12. Art. 2. 0. and afterwards he distinguisueth of the means by which a man may Apostatise from God viz. either by casting oft his order, as Monks: Or by disobedience to the commandments, as wilful often dear.  Species, a kind of Infidelity, which is contrary to faith; faith (I say) required in the Gospel) may further be confirmed by our own observation, viz. That wheresoever there is any mention of this sin in the new Testament, there comes with it some intimation of the works of the Mediator. In Mat. 12. They opposed Christ himself in his miracles. In Heb. 6. Paul instanceth in their crucifying again of Christ, etc. And in Heb. 10. Of their trampling underfoot the Son of God, etc. So that this Truth is the doctrine of the 
t Bucan puts into his definition veritatis 〈…〉 angelicae renuntiatio. Loc. come. 17.  Gospel, the faith of our salvation through the blood of Christ, The which Piscator confirmeth by 

Quibus duobus existentibus &c Both which kinds being yet (saith he) may a man be joined to God by faith.  
Sedsi a side retrocedat. etc. But if he cast off that, than he is altogether an Apostata from God. And Art. 2. 3. Apostasia a side, totaliter siparat hominem a Deo, quod non centing it in quibuscunque aliis peccatis.   the Antithesis betwixt the contempt of the Law, and the contempt of the Gospel, handled in Heb. 10. 28.  
This Truth must be known to the party, he must be enlightened, he must have a competent measure of knowledge, before he falleth into this sin. For confirmation of this (to omit that of Paul 
u Heb. 10. 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after we have received the knowledge of the truth) let us consider how he enlargeth this point, Heb. 6. 4 what phrases the Apostle useth to set forth the measure of grace to which they had attained. Mark his words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. It is impossible that they which were once enlightened etc. We shall not lightly find a more plain, more full, more pithy place, Ergo let us here stay and demur a little, and labour to understand the same.  
There are two divers applications of this place if they may be called Divers, which all tend to the same end. For some do apply each phrase to signify some particular thing. Thus Hemingius and junius.  
First hear Hemingi● 
Heming. in Heb. 6. 4.  Praecedunt peccatum in spiritum sanctum, (saith he) there goes before this our sin five things, first An illumination. Secondly, A taste of the heavenly gift. Thirdly, A participation of the holy Ghost. Fourthly, A taste of the good ward of God. Fiftly, A taste of the powers of the world to come. These he thus explaineth. This Illumination is the knowledge of Christ and his benefits. The taste of the heavenly gift, is the participation of these benefits by faith. The communion of the Spirit is the Testimony of the Spirit in the hearts of the faithful concerning the truth of God. The good word of which they tasted, is the instrumental cause of the former, for by the word comes knowledge, by knowledge faith, the holy Ghost being poured into our hearts. The powers of the world to come, is that blessed Immortality which the faithful and believers do taste of through the holy Ghost, who doth renew their hearts. Thus far Hemingius, very well and to good purpose; if withal you note the Emphasis, and and force of the word, Gustaverunt, have tasted, he saith not 
x Bucan. le●. citato.  Deglutiverunt, have swallowed down, much less Concoxerunt, have digested it 
y Beza. Annot. in Heb. 6. Notanda est Emphasis. etc.  For it is one thing to believe truly, and plenarily as did Lydia, whose heart the Lord opened, another thing to have only a taste. Piscator, handleth these five phrases thus: They contain (saith he) first, The benefits of God bestowed, which are two, viz illumination, and a taste of God's favour: Secondly, The causes of them, viz. The word and the Spirit.  
junius 
z junius in Paralellis hunc locum enarrans.  (not an Author to be contemned) goeth an other way to work, for he makes these five phrases to answer to the 
a Ea sunt numero utego puto in universum qui●que. ibid. So also Beza, Quinque capita chatech●s mi numerat.  five heads of the Apostles Catechism spoken of in the beginning of the chapter, that as by the knowledge and profession of those, he was edified and builded up in Christianity: so now in his relapse and Apostasy he did undo all, and quite destroy the former building. The first head of Catechism was Repentance from dead works, to which answereth the 
Annot: Thus they do agree in the number albeit they disagree in the application of the number. Piscator maketh but four.  first phrase, were once enlightened, (idest) were called from darkness (yea death) to light (yea life) by the renouncing of themselves and their dead works. The second, was faith towards God, to which answereth the second phrase, Have tasted of the heavenly gift, which gift is faith, received from God. The third ground was the Doctrine of Baptisms, not Baptism only, but Baptisms as well the inward of the Spirit (whereby we are made the members of Christ, the sons of God, and inheritors of the kingdom of heaven) as the outward of the Minister by which we are received into the Church, and acknowledged members thereof. To this answereth the third phrase, were made partakers of the holy Ghost (id est) received the Spirit, a most constant witness of their adoption and redemption. The fourth head was the Doctrine of the Imposition of hands, a ceremony used at that time to admit and consecrate by a public consent, those who upon trial were found sufficient, either to the common profession of Christianity in the comunion of the Sacrament; or to some special office or function in the ministry. To which answereth the fourth phrase, Have tasted of the good word of God, which is the nourishment of those who do live by the Spirit, and who by the Imposition of hands were called to the offices of a Christian life.  
The last ground of the catechism was the Doctrine of the resurrection 
b junius joineth these two in one, whereas Beza joineth Baptisms and imposition together, and disjoineth these two last. Piscator, dissereth from both: for he joineth Baptisms and Imposition together as did Beza: and Resurrection and eternal judge meant, as did Inmus. Uter horum melius judicet Lector.  and eternal judgement; to which answereth the last phrase, Have tasted of the powers of the world to come, (id est) That hope of life, and immortality, which is laid up for them in the heaven. Hitherto junius laudably indeed, if there be, tantum certitudinis, quantum subtilitatis, so much certainty as subtlety in this his application.  
And this is the former.  
The second kind of Application is of them who do apply all these five phrases to signify oneself same thing. Thus Calvin the Coriphaeus of our Divines 
c Calv. Coment. in heb.. 6.  Notandum est, saayth he, we must here mark with what Eulogies the Apostle doth set forth, the 
d Cognitionem Euangeli●.  knowledge of the Gospel: For he calleth it, first, Illumination, intimating that men do grope in darkness till Christ the daystar do arise in their hearts. Secondly, The taste of the heavenly gift, teaching that the benefits of Christ do transcend the heavens, and yet by faith are tasted. Thirdly, The Participation of the Spirit, because he it is that distributeth to each one as he listeth. Fourthly, The taste of the good word of God, signifying that in the Gospel the will of God is so manifested to us, as that it doth most sweetly delight us. Fiftly, The taste of the powers of the world to come, insinuating, that by faith we are admitted into the heavenly kingdom, beholding thorough faith that blessed immortality which is laid up for us in the heaven. Thus Calvin.  
To the same effect, Zanchius, who thus explaineth himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enlightened, viz. by the holy Ghost to know the truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, have tasted in some measure of the divine bounty manifested in the Gospel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. id est have in some measure perceived themselves renewed by the holy Ghost, through the doctrine of the Gospel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tasted of the good word of God, (id est) the Gospel itself and the felicity of those who do embrace the Gospel. who have peace with God, and peace in their own consciences, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the world to come, (id est) by the Gospel they have perceived, how great the felicity of the godly is like to be in the world to come. Thus Zanchy referreth it to the Gospel, Calvin to the knowledge of the Gospel.  
Something more roundly goeth Bullinger to work, 
e Bulling▪ Comment. in Heb.  Vtitur Apostolus Endiadi, etc. The Apostle, saith he, useth an Endiadis, a figure in the Copy of words diversely uttering the same thing. For what else is it to be enlightened, but to taste of the heavenly gift? And what 
Two sorts of men do fall into this sin. See D●wnam Christian Wa●sare, parte prima lib. 3 See the burning Bush.  is that heavenly gift, but the dowry of graces proceeding from the Spirit? and what is that dowry but only by which we receive the saving word of God, and are made partakers of eternal glory?  
To stay no longer in this discourse (for I fear you think me tedious already) whether we understand this place of several graces with Hermingius and Piscator, or apply it to the points of the Catechism with junius, or make it an Endiadis with Bullinger, or refer it to the Gospel with Zanchius, or to the knowledge of the Gospel with Calvin, Here I observe two things for our purpose, first, That the Terminus a quo, from whence is the Truth of the Gospel not of the Law, 
Saul in Beza. Bucan & ursins chateth. Arrius in Beza Annot. on Heb. 10. Spira in Polan. Partit. lib. 2 judas in Fulke Bucan, & Vrsin. yea he is so censured by S. Ambrose▪ Comment. on Luk. 22. Cassa erat proditoris paenitentia, qui peccavit in spiritum sanctum.  secondly, That this truth must be known. I might also add Professed, but that would too much straighten, and restrain the search of it. For Divines do observe two sorts of men, subject to this our sin. Some have both known the truth, and also made profession of the fame, as 
f These examples of this sin, I find in writers. julian, and the Pharisees confessed of all.  Saul, judas, Alexander the Coppersmith, Arrius, Francis Spira, and julian the Apostata; All these made profession of the Gospel before they fell away. And by name julianus was well grounded in the Christian Religion, knew the truth of the Gospel, was baptised, yea, and publicly did make profession of it, and yet through the persuasions, enticements, and allurements of those wicked Philosophers, Libanius, jamblicus, and others, he fell away and became a most cruel persecutor. This is one sort: Another there is, which have certain knowledge of the truth, but yet have not given their names to profess it, but do hate, persecute, and blaspheme it, call it erroneous, haereticall, and diabolical; Such were the Pharisees, against whom our Saviour Christ disputeth, Mat. 12. Who albeit they did know this to be truth which Christ taught, knew that he was the Messiah, that his miracles were wrought by the finger of God, yet of an obstinate, envious, and malicious mind resisted, contradicted, and blasphemed. Such were some of Stephen's accusers, they knew the truth of that he taught, yea, and were convicted in their consciences, so that they could not resist the spirit by which he spoke. But the most manifest example is in Satan and his Angels. For though he know the truth, that is, That Christ is God, the Saviour of the world, that all felicity is to be hoped from him alone: yet still he doth resist slander, and blaspheme the truth▪ and having maliciously rejected it himself, doth labour by all means, to bring men into the same state of condemnation. Hence come all heresies which do oppose the Truth: Hence come Atheism and Epicurism, whereby all care of Religion is cast off. Yea, which is most of all to be wondered at, albeit he knoweth that his wickedness falleth still upon his own pate, yet he doth still resist because he will resist. To wind up this point, All they who fall into this sin first of all do attain to a certain and assured knowledge of the truth, though all do not profess it. Yea, and which is more, it is no swimming motion, but a full persuasion, 
g Therefore Beza translateth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 10. 26. Receiving and acknowledging.  so that the Conscience thereby is convicted and constrained secretly to confess it so to be as the Pharisees, whiles they are in the Synedrion can say, What 
h joh. 11. 47.  shall we do? for this man doth many miracles. And afterwards, 
i Act. 4. 16.  A manifest miracle is wrought by these men, and we cannot deny it. Hence it is that Paul was excusable, in that he did it through ignorance, as many now also do, persecute the Truth, which if they were persuaded that it was the Truth would embrace it with all readiness.  
I would feign now pass from the Whence to the Whether, were it not that I fear lest some of Arminius brood should hereupon buzz into your ears, that this Illumination, this knowledge is saving knowledge. And the Grace, saving Grace; and that there is at all no difference betwixt them, but only Perseverance, and thereby would hope to confirm their poisonous, and uncomfortable Doctrine of Recidivation, and falling from saving Grace once received. And yet I will, for why should I fear this? Certes I need not, if you will be pleased to remember and often to meditate on those three disparisons betwixt Temporizers, and true believers, which the late Reverend Synod of Dort hath observed out of our Saviour's parable, viz. 
k Synod: Dort. cap. 5. In the rejection of erorrs, sect. 7.  first, That Temporisers receive the seed in a stony, but true believers in a good ground, id est, in an honest and good heart. Secondly, They want root, These are rooted, and grounded, have a fast root. Thirdly, Those are fruitless, these bring forth fruit with patience, constancy, and Perseverance. So that though the mind be enlightened, yet the conscience is not purified; though the brain swim with motions, yet the heart wanteth upright affections: though the understanding be informed, yet the will is not reform; much less the whole man transformed into the image of jesus Christ. This if you will remember, you shall not need to fear the enticing words of man's wisdom, which cunning seducers use to beguile unstable souls. And thus I pass from the Terminus a quo, to the Terminus adquem, from the Whenoe to the Whether: that as we have seen where they stood before their fall, so now we may see their practice since their precipitation.  
The Terminus ad quem, the Whether hath in it two special 
Terminus ad quem.  words (for as for bluspheming it is a species of Persecuting) and it is no moment whether of them we set first, whether Malicious or Persecution, for it is a Malicious persecuting, and a Persecuting malice. Yet since the effect declares the cause, and this persecuting is the effect of that cause, let us if you will first speak of this and afterwards come to the other.  
Persecution generally is a peevish and froward disposition 
Persecution.  of the wicked, whereby they are whetted on 
l Crudeliter studiose, et pertinaciter. Flac. Illyr.  cruelly, purposely, and peevishly to infest and trouble the Truth, and those who do profess it, studying by all means to satisfy and satiate their wicked, yea, their diabolical fury. The notation of the word teacheth thus much, for 
m Flac. Illyr. Cla●is script: indictione Persequi.  Persequi est pertinaciter sequi, saith Illiricus, To persecute is perversely to prosecute.  
This Persecuting is an action, this action works upon an object, this object is threefold. 1. The professors 
The object of this persecution, threefold 1. Professors.  of the Truth, they can rest in no ground, their persecutors are swifter than Eagles, stronger than Lions, spare no pains, no labour to dissipate and root out (were it possible) the memorial of them from off the face of the earth. Yet if this were the worst, it were well, but they also persecute, 2. the Truth itself, as 
2. Truth itself.  Paul saith of Alexander, 
n 2. Tim. 4. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He greatly resisted our words, the doctrine that Paul preached. Neither do they stay here, but they oppose 
3. Majesty of God.  3. The Majesty of God himself. Indeed their hand is too short, but they supply it with abundance of malice and hatred, yea, and their tongues shall walk at liberty, against the God of heaven. And like as the 
o Rev. 12. 17.  Great red Dragon when he could no longer remain in heaven, nor devour the woman, than he went and made war with the remnant of her seed; So these men when the person of Christ himself is exalted above the heavens, is so high that they cannot reach him, then do they turn the sea of their Malice against his members, and in them they persecute him.  
Particularly there are two sorts of men which being relapsed into this sin, do bring forth two special kinds of persecution. Men of authority do draw forth the sword of Injustice, and cruelty. Like the 
p 4. Gellius. lib. 11. cap. 18.  Athenian Draco, they write laws with the blood of Christians, and make Statutes that no man may buy or sell, save such who renounce their Religion. Thus Saul hunts David like a Partridge in the Mountains, sucketh the blood of the Priests like a Lion in the wilderness 
q julian chased those out of the military affairs, who would not sacrifice to the Heathenish gods. So also he forbade christians the schools of good learning.  julian oppresseth and vexeth the Christians, Yea, though they have not the sword in their hands, yet they will usurp, witness d●●crle of Stephen's judges a● daughters, who, albeit by their own confession to ●●late, they might not put my man to death, yet when their ●age is kindled against Stephen by his reproof, they can fide (if not a sword, or a Cross, yet) a stone ●o p●sh out his brains. 2. M●n of learning whet their tongues, 
R●ff▪ hist. lib. 1: cap. 32. Socrat. Hist. lib. 2▪ 14. Theodor. hist▪ lib. 3. cap▪ 8. Sozom. lib. 5. cap. 17.  sharpen their pens▪ against the Truth, and Truth's sauouri●s. They ●●ite with the tongue, not only like Doeg in accusing, or like Saules Courtiers in backbiting, but like Shimei in accusing, railing, slandering, like Ishmael in most poisonous and virulent mocking. The tongue is an 
r jam. 3. 8.  unruly evil (saith S. james) full of deadly poison▪ mark that it insecteth as poison, it killeth, it mort●fieth as deadly poison. Neither if we do compare the severals, is this the least, 
s Ensis sauciat corpus, mentem sermo.  nay, questionless, the tongue leaveth a deeper wound than doth the sword. Ishmael is said to persecute Isaac, Gal. 4. 19 How? 
t Calvin in Gen. 21.  Gl●dione an m●●●? saith Calvin; with sword or hand? 
u Imo virulentis linguae ludibrijs, quae non corpus laedunt, sed vibrantur in ipsam animam. Calv. ibid.  No, with the poisonous mocks of his tongue, which hurts not the body, but directly wounds the soul. Sarah saw Ishmaell mocking. What followeth? Cast out the bondwoman and her son. For this his mock, he and his mother are ablegated and banished. What could Sarah have done more, had Ishmaell struck him, spurned him, or beaten him? Whence comes this heat? Certainly this mocking was more bitter, more grievous than any blows. It was a froward, 
* Proterv● subsannatio. Calvin.  a peevish mocking, carrying with it (besides the contempt of his brother) a contempt and scorn of God's promise of grace which at that time made the house joyful. Abraham is merry, Sarah rejoiceth, the whole family semblably affected, only he in his brother's person, mocketh God, slighteth his promise, derideth Father Abraham's faith. Thus he that was borne after the flesh persecuted him that was borne after the spirit; and heavyer was his tongue, then could have been his hand.  
The same may be said of the sufferings of Christ, questionless, 
x Nes ●olaphi, neque flagella, neque clavi, neque spinae, tantum cruciatum attulerunt Christo, quantum blasphemy. Calv.  neither the blows, nor whip, nor thorns, nor nails did so much afflict his body, as their poisonous & envenomed tongues did pierce his soul. Oh that struck deep, wounded sore when they in their spiteful mocks opprobriously taunted him, saying, He trusted in God, let him save him etc.  
Neither is this peculiar to men of learning, though in them most perspicuous: others also can rail and revile the Truth. The jews full of envy spoke against those things, that were spoken of Paul, contrarying them, 
Blasphemy.  and railing on them, contradicting and blaspheming. Blaspheming, that is another word in the definition, and a certain especial manner, of this verbal Persecution.  
Blasphemy▪ 
y Blasphemiae nomen importare videtur, quan●a derogationem alicujus excellentis bonitatis, & pr●cipue divinae Aquin. 22 q. 13 Art. 1.  doth import a certain derogation and diminishing of an excellent goodness, especially Divine. The Notation giveth it to be 
z Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Flac. Illyr. in clav. script.  An hurting of the fame. In Scripture it is appropriated to signify not any kind of Malediction or slanderous speeches: but that which is peculiarly bend against God, and his truth And by a Metaphor sometimes applied to backbiting and raylings uttered against men. The act of it, is either to attribute that to God, which belongeth not to him, as Ignorance, Sin, Tyranny, Injustice, etc. or to rob him of his honour, taking that from him which is his due. And it is committed 
a Vno modo secundum solam opinionem intellectus: Alio modo, conjuncta quadam affectus detestatione. Aquin. ibid.  two ways. First, Either only in the understanding, which may be found in those who have not sinned our Sin (as Paul 
b 1 Tim. 1. 23.  calleth himself a Blasphemer, but it was thorough Ignorance.) Secondly, Or else in the Affection joined to the understanding, and this is it that cometh nearer to us. for our Blasphemy proceedeth from the detestation of Affection, which is set against God.  
This is another part of the Terminus ad quem, (viz.) A mouth that speaketh blasphemies, hither do they come. Musculus 
c Peceatum in spiritum sanct● conviti●s per●●●itur. Musc.  maketh it the plenitude and fullness of this sin. Hence cometh the reviling of God's justice making God an accepter of persons, taxing the righteous judge with Injustice. Hence cometh the truth to be accounted Impious, wicked, and Diabolical. Hence it is, that they count the blood of the new Testament an unholy thing▪ hence is it that they attribute that to the Devil, which is proper to God, as did those 
d Mat. 12. 24.  Blasphemous Pharisees: In a word hence cometh the whole troop, the whole heap of those blasphemous speeches which they cast forth against the God of heaven, even from that mouth speaking blasphemies.  
We have perused the effect in our Whether, now 
Malicious.  turn your eyes, and see the cause. The cause is Malice. Yea this Malice is the Essential form of it 
e Forma dat esse & distinguere.  which giveth life to it, and distinguisheth it from other persecution. For all Persecution of the truth is not so severely to be censured. Many are carried with a blind zeal to defend Superstition which they conceit to be the truth. Heretofore in those 
f Queen Mary's days.  bloody times of Antichrists domineering reign over us, though many especially of the learned sort, cannot be excused from violating, yea, and resisting the check of their own consciences in persecuting the Gospel: yet the common people, and many other were led with a blind zeal to defend Popish received Errors, and thereupon to oppose whatsoever was contrary to it. The same is to be said of divers among Stephen's auditors, they did not all (questionless) resist the spirit, though divers of them did, but were carried with a blind zeal for the defence of the Temple, and the Law of Moses.  
This their Malice is set forth in Scripture by divers phrases, 
g Heb. 6. 4.  first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Crucifying again to themselves the son of God: secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make a mock of him, as men that hate Christ, and as though they crucified him again, make him a mocking stock to all the world, as did that julian 
h Centur. Magdeburg. centu: qua●ta: cap. de Iulian●.  who still in mocking termed him the Galilaean, and the Carpenter, or Mary's son, and Christians he called the Galilaeans; thus most impiously traducing the sacred name of our ever blessed Saviour. Thirdly, 
i Heb. 10. ●9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Trampling under foot the Son of God. Furiously raging like madd-dogs, tearing renting, like a Bear, or a she lion robbed of their whelps, implacably furious. julian is called 
k H●●on C●tal. Scriptor: Ecclesiast.  Can●s r●bidus, a mad dog, for his f●ry and malice. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth despite to the spirit of grace. Maliciously breaking forth into speeches and actions, to grieve, to vex, yea, to despite the spirit of grace. Fiftly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The adversaries, which do profess open rebellion, proclaim open war against God.  
This their Malice ●●●th exclude all perturbed and inordinate passions and ●●●ections. Peter denieth his Master indeed, yea, and for sweareth his knowledge, nay, he curseth himself, if he know the man; but whence proceede●● this exorbitancy? this his horrid, and horrible sin? 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 he confess him, there is no way with him but present death. It was (therefore) the fear of death that maketh him forget his Master, his fellows, his profession, yea himself, and his own knowledge. Such is not our sin: We find Malice, and Malice in the highest degree, which upon a bend Resolution and settled purpose, doth affect that kind of behaviour. It is a witting, a willing, a wilful Malice, much like to that of Satan, who, albeit there be no further motive why he should resist, yet still he doth because he will resist.  
Malice (saith 
l Bernard su●er Canti●.  Bernard) is carried in a Chariot with four wheels, viz. Cruelty, Impatiency, Boldness, and Impudency. And therefore must needs be wonderful swift to shed blood. It is neither bridled by fear, nor ●●rbed by shame, neither stayed by innocence, nor stopped by patience Like the inexorable sea that is violently whirryed and toised with a tempestuous wind Neither is the Chariot so swift, as the Horses that draw it, fiery: these are two, viz. Earthly power, and worldly pomp, which lest they might not be violent enough of their own accord, are spurred and pricked on by two most passionate Waggoners, Fear and Envy. For partly through fear to lose that that they have, and partly through envy of another's glory, are men led forth violently into the untilled and accursed field of spiteful Malice. This is the disposition of our Apostata'es. In whom, if time and place do serve their turn, you may observe yet further two other fruits of their Malice, viz first, a forsaking of the Communion of Saints. Secondly, A siding and joining fellowship with the Adversaries.  
The first is perpetual; for how should they join society with those whom they hate mortally, and wish extinguished? The other not so perpetual, but where it is to be found doth most easily and apparently detect this sin. Saul could not side with the adversaries but julian could: judas did attempt, but Alexander did effect it, and therefore the sin of these is more easy to be discerned then of the other. Hitherto of the terms, 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 general part at the first propounded.  
The Motion doth comprehend three words, which 
Motion.  do show the Genus of this sin, viz. Apostasy, and the differences of this Apostasy from others, in that it is General and Voluntary.  
The word Apostasy signifieth Recidivation, Relapsing, 
Apostasy.  and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui discedit ab eo, quod suscepit tuendum. Lex.  falling away from that which a man hath heretofore taken upon him to profess. In Scripture phrase it intimateth a rebellious, revolting, & departing from the Faith, and the profession of the Gospel. And so the word, and the phrase is used. 
n 2 Thes. 2. 3.  2 Thes. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, except there come an Apostasy, a departing. And in another place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
o 1 Tim. 4. 1.  Some shall depart from the saith: And 
p Heb. 3. 12.  Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In departing from the living God, in Apostatising. The which in the same Epistle is expounded by two other phrases, viz. 
q Heb. 6. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If they fall away and 
r Heb. 12. 15. Praepositio & q●i sequuntur osten●unt, positum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So●●za ●●za Annotat. General.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That no man fall away from the grace of God, etc.  
As it standeth in the definition, it hath rather respect to the Whether, than the Whence, for the man being now relapsed, and already fallen away is said to be an Apostata, and his sin Apostasy.  
This Apostasy is not any particular Relapse from some particular points in Religion. Herein were the Novatians blame-worthy, who applied that Text of Heb. 6. against such who sinned after Baptism. Whereupon many took occasion to refuse that Epistle as patronising that over-strict, and uncomfortable doctrine. As did others also reject the 
s Beza in Prol●●o ante Apo●alypsin.  Apocalypse, because of the Chiliasts and Millenaries. The which doing of theirs was much like the cure of Alexander's thigh, being wounded with a Dart, which could not be got forth unless a greater and deeper incision were made; so that Curatio ipso vul●ere gravior fuit, The cure was more grievous than the wound itself. And this their refuge was more grievous than the wound.  
A great Argument of the great Ignorance that did encroach upon the western Churches, 
t Non tantum valebant doctrina ut refell●ndo ●●g●mento pare●essent. Calv. in Heb. 6.  who were not able to vindicate these places from the Schismatical, and Heretical glosses of deceivers: Particular lapses are bad beginnings, and men are to take heed of them: but this is a General relapse and Apostasy, which may be manifested. 1. By the use of the word in Scripture phrase. For it is appropriated to signify a general and universal falling away. So Paul useth the same word to signify the manner of departing from sin, which ought to be in Christians, viz. a general and universal; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2. 19 Secondly, By that place of Paul, Heb. 6. 6. Where he useth the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prolapsi, id est, 
u Si● Anselmus.  prorsus lapsi, if they fall a way, id est, altogether, totally. For reason willeth that the fall be as general as the grace received. Excellent to this purpose is the saying of Calvin, commenting upon the place, Nodus totius disputationis, etc. The knot of the whole question, and disputation betwixt us and the Novatians dependeth on the right understanding of that word Prolabantur, If they fall away, whereupon he distinguisheth betwixt a particular and an universal fall. Particular into some particular sin, as Murder, Adultery, and the like. But the Apostle speaketh not of these, 
* Sed not●t ●niversalem ab Evangelio desectoonem; ubi non aliqua ex parte offendit Deum, sed ejus gratia se totum abdica● peccator. Calv. ibid.  but of an universal defection and falling away from the Gospel. Where the sinner doth not in some one thing offend God, but doth altogether cast away grace received. Thus Calvin. The which he further confirmeth by the 
x Calv. Instit. lib. 3. c. 7. § 22.  Antithesis, and opposition betwixt the grace of God bestowed upon him, and this his fall. So that if the grace be general as we heard before, so also must be the falling away.  
The sum of all this is, It is not a particular lapsing, sliding, falling, but a general and universal falling away. Not the Eclipsing, or clouding of the sun, but the full setting, yea, such a setting as admitteth no rising, eternal night. Like Noah's inundation overflowing all the face of the earth: overwhelming the party delinquent within an Ocean of filthiness and pollution. The children of God do fall, but these fall away: David may grieve the spirit of God, but Saul did quite quench it. In a word, it is not Deliquium animi, a failing, or swooning, but seperatio animae, a separation, a plain death, a total, general, and universal Apostasy.  
Two ways is this Apostasy said to be universal, first, Simply, when men do cast off all Religion, renounce the truth wholly, altogether contemning both it, and all that belongeth to it, to their might, opposing, hating, blaspheming, and persecuting all that profess, and favour it. Of this kind were those in the Primitive Church, who revolted to Paganism, and Gentilism, as did juliaa the Emperor: and as many do questionless, who live among the barbarous Turks, and leaving their former profession, do turn Turks, and embrace their abominations: and some that abide in the bosom of the Church, who fall away to plain Atheism.  
Secondly, Consequently when men do fall away and renounce some main fundamental point of the Gospel; the which being violently opposed, doth indeed by consequence strike at all the rest. Such was the Apostasy of 
y Mentioned in Soc●at. H●st. ●●b. 1. cap. ●. 6. Theol. Hist. lib. 1. cap. 4. Sazom. lib. 1. cap. 14.  Arrius, who in opposing the foundation did indeed viol●●e all Religion. Such were the Scribes and Pharisces, who albert they fasted and prayed, were strict observers of the Ceremonial Law, and so had not cast off all Religion, yet because they embraced not the Gospel preached to them by Christ, but persecuted him who is the Truth itself, they fell into this sin. Why so? Because this did even nullisie all the rest. So that as the body without the soul is dead; so this their observation of the Law was dead Superstition, and not true Devotion. Such was the Apostasy of Hym●●aeus and P●iletus, with 
Verisimile est Alexan●●ū h●c ipsum sens●se quod Hymenaun. Bulling▪ in 1. Tim. 1. 20.  whom join also Alex●nder, who as concerning the Truth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qu〈…〉 n quoduis 〈…〉, sed quod est e●usmo●i, ut suada ●entum non ret 〈…〉 Bez 〈…〉 in 2 Tim. ●●. 2. 18.  erred from the Mark, and so did overthrow the saith of some. The Resurrection a main point in Religion, which being denied, doth overthrow the faith of the Scriptures, the providence of God, the fear of punishment, the hope of reward, 
b Labefactata mortu●●um resurrectione ●ollitur sides scripturarum; p●ovidentia de●; metus poenarum, & spes praenuorum. Bull. in 2. Tim. 2. 18.  saith Bullinger. Nay, if there be no Resurrection, Then as Paul at large disputeth, 
c 1. Cor. 15.  Christ is not risen, and consequently, he is perished, we not redeemed, justified, and much less glorified. Thus a little leaven leaveneth a whole lump, and one absurdity begetteth a thousand. Such a matter it is to oppose any fundamental point, and therefore S. Paul speaking of these persons, saith, That 
d 2 Tim. 2. 17.  their word will fret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as doth a canker, or ga●graene, which if it take hold of any member in the body, unless speedy remedy be found, it freezeth the flesh, blood, bones, never ceasing till the whole man be destroyed. Such is the negation, the denial of the fundamental and substantial points in Religion, it will eat, it will fret and wear them all away, and so come to be at last simply universal.  
And certainly I see not why the same may not also be applied to many▪ who do revolt to Antichristianisme, if all things else do concur●e. For howsoever they do not reject all manner of Religion, yet if they first, wilfully set up the Pope's supremacy, which doth over turn the sole Head ●●ip of Christ: secondly, if maintain the blasphemous Mass to be a propitiatory sacrifice for sin, which disannulleth the virtue of Christ's sacrifice: thirdly, if defend justification by works, which doth overthrow the merit of Christ's obedience and death. (For 
e As for unction, Purgatory, penance, confession, praying for the dead, etc. albeit they who hold them are not sound, yet unless a man hold the other, he● is not to be counted a Papist: No more than each Haeretique is to be counted an Arrian. For we know that he only is an Arrian, who denieth the consubstance of the Son. So he is to be counted a Papist who holdeth these three points of Popery.  these are the three most substantial points of Popery, & whence a man is to be denominated a Papist.) If (I say) they do wilfully defend these impieties, and maliciously oppress the contrary truths (as for aught we can discern some in Q. Mary's days did) having been heretofore well instructed in the truth, and persuaded in their consciences that it was the truth. I see not how such can be excused from the sin of which we speak. For as Samson by leaning against the main pillars, did in effect lean against all the rest. As David by kill Goliath, did indeed wound the whole Army. And as he that useth violence against the corner stone in the building, may fitly be said to ●●i●●●e the whole, yea, though he should under prop some other part of it: So, when a man doth wilfully, and maliciously oppose the fundamental points, and grounds of the Gospel, not caring, nor respecting what absurdities do follow upon ●●s assertion, though he may seem to hold some points, yet indeed he doth oppose all, and so his Apostasy may justly be said to be universal. Even as the generation is said to be of the whole man, though the act be only terminated in the body. But in this as in all the rest, ● desire that my Gerah may be tried by the Shekel of the Sanctuary. I dare not enter into the seat of judgement ●o censure, but only desire to put this Quaere to the judgement of the learned, that upon due examination it may pass, as currant, or be convinced of Imperfection.  
Only one word of the definition remaineth, and so 
 I shall end it. Not the least though the last, viz. Voluntari. This is 〈…〉 necessarium, necessary with the first, ●● is ●●ch ●n Apo●●●●ie which proceedeth not from any c●n●●r●i●t, or 〈…〉 on, but from the proper motion of the mind, a w●●●●ll Apost●●●e. This word we gather 〈…〉 ●ul. H●b. ●0. 2●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈…〉, and 〈…〉 the word answereth to that 〈…〉, with an high hand. It implieth 〈…〉 over then a simple and single will, it is rather 〈…〉ing of that faculty to the performance of wicked designs. Saint Peter d●th 〈…〉 in it, opposing it to necessity, 〈…〉 but willingly, willingly we 〈…〉 of good things, but wilfully speaking of ●●●●●.  
To 〈…〉 more f●lly. let me step into the pe●● of the 〈…〉 men, and there read the distinction betwixt Voluntary and Involuntary actions.  
Voluntary actions are those which are performed with the full consent of the will, both in respect of the use and exercise of the act, as also the specifying and determination of the act. Thus the will of man rightly informed, is carried to will and not to nill the glory of God, and then specially to glorify God in the obedience of this or that commandment. On the contrary nilleth evil, and specifieth this act of ●illing or refusing in the speciality of Murder, Adulter●e, etc.  
Involuntary actions are such which proceed from simple and faultless 
k Igno●antia tripliciter se habet ad actum voli●tatis, Conc●m●tanter, Consequenter, Ante●dinter. 〈…〉 ra non causant in v●suntar●um: Sed istud 〈…〉 o. Aq. 12. q 6. Art. ●.  ignorance. Faultless ignorance is that which goeth before the will of the doer, and so is not voluntary. Such is that when a ●act is done which could not be either foreseen or avoided; an example whereof God himself putteth in his law, Exod. 21. Deut. 1●. 4. The man that lopped the tree and in the lopping his Axe head fell o●● and sl●e another, These two kind of actions are simply such: that simple voluntary, this simple involuntary. There is another kind of actions, which are in some respect voluntary, and in some respect inv●luntary, viz where the will is h●ndr●d in the performance, executing, and effecting of the act▪ which is the second act of the will. For as for the 
l Voluntas est libera semper quoad exerciti● a●●us, quamvi●●●sen ser quoad determinationem. Aq●m. 12. q. 1● A●t. 2. ●t●mq. 6. Ar●. 4. I● possibile est voluntati quoad a●●umin 〈…〉 tum & eli●●tion vi 〈…〉 sed quam ●e ad a●lus an●●●at●● ab 〈…〉 ●potes●.  first act, that is the use and exercise of the act either in willing or nilling, there can be no constraint or hind rance of the will: but still whatsoever it doth, it doth it willingly Tie a man in an hundred chains yet cannot you hinder him from his will to go, thorgh he cannot put this will in practice.  
Hence it followeth▪ that neither violence, nor fear, nor affected ignorance, doth alter the will in respect of the first act thereof, 〈…〉 ce may force the 
m  effect of the will, but not the act. As the man ●ound in chains may be hindered from going, and det●yn●d●▪ this place but not hindered from willing to go, not constrained willingly to abide. 
n  Fear likewise may draw s●●th a consent while the man apprehendeth that to be evil which is not, and so desireth to shun it, and when consent is yielded, the will doth willingly will that which it willeth. Some call these actions mixed, partly willing, partly unwilling; but indeed they are more 
o Simpliciter voluatarium est, sed inuolunta●●● secundum quid, ●. e. sit voluntari 〈…〉, ad ev●●andum malum quod timetur. Aquin. ibid.  voluntary than involuntary, because the power of willing is free still to will o● to nill, though the performance of the act in this particular is badly placed, Because the passion of fear doth apprehend the present Object to be good, which indeed is evil. 
p Ignorantia consequens actum voluntatis Aq. 12. q. 6. 8.  Affected ignorance lest of all ca● cause an Involuntary action, seeing that his ignorance is Uoluntary. Man wilfully continuing in ignorance, and either neglecting or despising the means of knowledge, that so he may continue in the course of life which he liketh.  
From all this I gather, first, That affected ignorance is so far from excusing a fault, that it doth rather aggravate the offence. Secondly, That neither fear, nor violence can altogether excuse men from blame in willing evil, because the willingness of the will cannot be compelled, though indeed it may be much persuaded.  
To apply this to our purpose. This Apostasy is called wilful. 1. Because it proceedeth 
q Ab intrins●●o v●l●ndi prin●●p●●.  from the inward beginning of willingness, from the immediate act of the will (ab ipso velle) the willing of the will itself. 2. It is free from violence, from fear, from ignorance, which are the causes that do in any respect cause involuntary actions. Yet this doth not hinder, but that there may be some incitation, some inclination, and stirring of the will by some external Object.  
As the Scribes and Phaerisees were ambitious and loved the praise of men; this inclined their will. judas was covetous, a thief, and the hope of gain stirred his will. Yea this their concupiscence and desire did make their 
● Aquin. 12. q. 6 Art. 7.  action the more wilful, Aquinas giveth the reason, because, A thing is said to be voluntary in that the will is carried to it, but by the concupiscence is the will inclined to will that which it desireth. And further he saith it is 
s De ratione voluntarij est, quod principium ejus sit intra, sed non opo●●e●, quod hoc int●insecum principium sit primum ●ovens non motion ab alio. Aquin. 12. q. 9 Art. 1. 1.  necessary to denominate an action willing that the beginning of it be inward. But it is not necessary tha● this inward beginning should be the first mover, not moved by another. For 
t Non tantum ex appetitu boni & finis, ipsa voluntas move●●● sed necessarium est, ut ab exteriori objecto, moveatur in suum primum all●m. ibid.  not only is the will moved by the desire of good, and the chief end; but also it is often necessary that the first act of the will be stirred up by some external Object. Neither can any man say that the Apostasy of judas, the falling away of Demas, and the like, was not properly to be termed wilful, because there was some outward respect to move them: unless also he will deny that Adam●ell ●ell voluntarily, in whom there was an external Object, and a forcible persuader to stir up the act of his will.  
Last of all, in Saul, judas, julian, and the like, their action must needs be simply voluntary, in that they had time of Deliberation. For the Apprehension of good doth not work so effectually upon the will as doth the Apprehension of evil. And therefore those passions which do apprehend good, do not take away Election and Deliberation, but do allow men sufficient time to think of all inconveniences, and give them liberty to resolve whether they will do so or no. Whereas those passions which do apprehend evil, do not so easily suffer a man to consult, and therefore if these cause not involuntary actions, much less do the former.  
Whereby you see the difference betwixt the fact of judas, and the fall of Peter. judas hath time to call his wits together, to consult with Reason, to deliberate with himself what he will do, to sum up all inconveniences that may ensue, and thereupon proceedeth upon full purpose and resolute intention. Whereas Peter hath no such respite, on the sudden he must answer, and had no time to forethink himself; For the fear of danger had so possessed him, that no place was left for Deliberation. Hitherto concerning the first main part of my Discourse, showing what this sin against the holy Ghost is. Now let me lead you along to the second, viz. Why it is so mortal. Let not your patience fail me to the end.   

The second Part. Why the sin against the holy Ghost is so mortal?  
FOr confirmation of this second point, though much might be said, yet it shall now be my care rather to select that which is most for the purpose, then to collect and heap together a multitude of matter, of which perhaps some might say, and say truly, Totum hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is beside the purpose. In brief, I will reduce it to this syllogism.  
Prop. That sin which is without all hope of pardon and irremissible, is deadly and mortal. Even as that wound is said to be mortal, which is incurable, and past all help of Chirurgery.  
Assumption. Such is this our sin, irremissible, and without all hope of pardon, and therefore mortal.  
Plinius 
a Plin. Epist. lib. 6. Epist. 3.  Secundus in one of his Epistles affirmeth it to be the office of an Author us titulum legate, to read the ●●le of his Book, and often to ask himself, what he hath begun to handle knowing this, that if he keep him to his matter, he cannot be tedious, though he may be long. Certainly his observation is good and worthy to be remembered, not only of a Writer, but also of an Orator, of an Auditor. Of an Orator, lest he abuse his Auditory. Of an Auditor lest his censure seem rather to proceed from the rashness of a Caviller, then from the judgement of an understanding hearer.  
Wherefore as in the handling of the former Part, raised all my matter from the definition prefixed, and reduced the words of the definition to certain heads, that so still I might read my Title, and you might see what I was in doing: So, here in this second Part, that both you and I may still find ourselves, this shall be the Title, that we must often read, viz. The assumption of the former syllogism. For I hope that in proving this our sin to be irremissible, I shall draw each one to conclude with me, That it is mortal. The irremissibilitie stands then to be confirmed by the rule of Faith, which is Scripture, by the guide of action which is reason.  
For Scripture, let us first scan that which the Evangelists 
Scripture.  have set down. 
b Mat. 12. 32.  Matthew saith. It shall not be forgiven, 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 ministry of the word, losing upon earth. Nor in the world to come per approbationem Christi, by the approbation of Christ, losing that in heaven which was loosed upon earth by the ministry. The which phrase of Matthew is expounded by Mark 
c Mar. 3. 29.  Non in aeternum, it shall never be forgiven, in the same sense that Peter saith, 
d joh. 13. 8.  Non in aeternum lavabis: id est, nunquam. Thou shalt never wash my feet. Or else to mend the example because 
e Marcus non accep●t vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●dem sensu quo Petrus siquidem in●pte dixisset Petrus, Non lavabis mihi neque in hocs●●uso neque in futuro: quia pedes non lavantur in futuro. Sed non in●pte hoc in loco dominus. Non r●mittetur, etc. Bell: ● li. 1. de Purgat. cap. 4.  Bell●rmine doth carp at that of Peter in the same sense in which Christ useth the phrase to the woman of Sam●ria, john 4. speaking of the water that he would have given her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall never thirst, id est, neither in this world nor in the world to come, that so the similitude may to satisfy Bellarmine run on four feet, and agree in terminis.  
And mark I pray you the concordance of the three Evangelists Luke 
f Luke 12. 10.  saith plainly Non remittetur: It shall not be forgiven, Mark saith Non in aeternum, never forgiven. Matthew. Neque in hoc seculo etc. Neither in this world, nor in the world to come. So that whether we begin with Matthew and expound him by Mark, and Mark by Luke, or (vice versa) begin with Luke and increase his negative by Mark, and amplify that of Mark by Matthew, all is one in substance. Indeed here is the difference, that Matthew to cut off all hope of pardon, and to shut this sin perpetually from remission, useth this distribution of time. And certainly not without just cause; For as God, when he charged Laban 
g Neque b●anditij● neque asperita●● eum 〈…〉 nititor: Ideo Laban hujus rei nullam menti●nem sacit, ab on●m ta●en colloquio non abstinet. Annotat. T●emell.  to use no means to bring jacob back again, lest Laban might think it lawful to use fair means though not fowl, did use a distribution of the things neither good nor evil: As Moses after the explication of the Law addeth Thou 
h Deut. 5. 32.  shalt not turn aside (id est) no whether, but lest they might suppose it not amiss to turn to the right hand, though not to the left, to embrace superstition though not wickedness: he useth the partition of places, Neque ad dex●ram, neque ad sinistram. Neither to the right hand: As Paul having set forth the effect of the Gospel, that it is 
i Rom. 1. 16.  Potentia Dei ad salutem cuivis credenti. The power of God to salvation to every one that believeth: lest the jews might dream of some prerogative doth distribute the persons, & judaeo & Graeco both to the jew and the Greek: So in this place lest some might think (as did 
k Sic Beda in Mar. 3. & Rabanus, et ex Rabani c●mmentario Aquinas in Aurea catena.  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 Matthew use this distribution of times. Neither in this world, nor in the world to come.  
Pass we from the Gospel to the Epistles Heb. 6. 4. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is impossible etc. He saith not (as do the jesuits) it is difficult and very hard, but plainly impossible. Neither saith he to renew them to baptism, or to make them partakers of a second Baptism, but to renew them again to Repentance. Or that they should ●e renewed again by Repentance▪ Repentance (I say) not Baptism. For what absurdity is it for our Rhemists to confound Repentance with-Baptisme. Or if some of the Ancients did so understand it, did they not by denying Baptism, the Sacrament of Remission, deny▪ also Remission? Or if the Apostle mean that this sin of Apostasy doth exclude from a second Baptism: wherein shall it differ from other sins, unless other sins may allow a man a second Baptism upon his Repentance which were ridiculous?  
Again, mark what the same Apostle addeth▪ Heb. 10. 26. There remains no more sacrifice for sin: The Sacrifices of the old Law were effectual in their time to the expiation of sin, if joined with faith. Since they were abolished, the Sacrifice of Christ's death is effectual: But if this also be despised, this being the last, there is no more Sacrifice for sin, and yet without Sacrifice, no remission of sin.  
This is the tenor of the sacred Scripture, thus doth the spirit speak to the Churches, and they who are of God, do acknowledge the voice of the Spirit. Wherefore if the Papists will expound cannot be forgiven, by can be forgiven: Never by one day, Neither, 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 Baptism, and the like: Certainly it is reason that they show some authority that they▪ have, thus to expound the Scripture, and to warrant their licentious interpretations, else when we read such glosses, we shall imagine that we hear not men, but Bellies speak, which have sworn to defend their ●rroniu● positions, whatsoever become of the truth of the Scriptures. Yea if this may be allowed, what evidence of words can there be found, whereby the truth shall be able to defend herself against untruth and heresy?  
We have heard the evidence of Scripture▪ let v● also hear the witness of Reason. And first, if you please, the reason● alleged by the Schoolmen.  
The sin against the holy-Ghost is irremissible, saith 
Reason.  Aquinas▪ 
l Aquin. 22. q. 14. Art. 3. & 22. q. 118 Art. 5. 3.  First, either because it is final impenitency, and after this life is no repentance, and no Remission: and that sin which is not remitted here, is never dimitted hereafter, according to the saying of Damascene, which yet is somewhat too slack. 
m Omnia peccata mortalia sive magna sive parua, antemortem sn●t remissibili● post mortem vero irremissibili● & perpetuomanentia. Aquin. ex Damasc.  All mortal sins whether great or small (he should have excepted this our sin) are remissible before death, but after death are irremissible and remain for ever. Secondly, or Irremissible, Ex parte contemptus, because it contemneth the mercy of God, and rejecteth that by which man might obtain pardon. Thirdly, Or else because it deserveth to have no pardon, as being a sin of certain and wilful malice, for which cause it can have none: Whereas sins of infirmity and ignorance may seem to deserve some hope of pardon. Thus Aquinas very well, if we be favourable in his censure, he hath another reason▪ why it is called Irremissible, but indeed that h●l●eth, viz. ● Because 
● Aquin. part. 3 q. 86. Art. 1.  it is not easily remitted. But here I pray you take notice of the mystery of Iniquity: Whereas the other expositions of Irremissible might have been allowed, the Jesuits either refuse them, or stick not to them; but to this, the worst, the weakest they adhaere, they cleave, this they allow of▪ & approve it: Why I know not, but I hele●● for some such reason as moved them, among all the six abo●e mentioned species of this our sin, especially to choose out Impenitency: viz. the same that the fawning Parasite▪ in the 
o Pla●t. in ●il. glor. A●●. 1.  Poet gave for his good memory, Offame monet, his belly was his Register. So certainly their belly, their gains was the chief cause: For what think you is meant by Impaenitency? Perhaps, you would think, the re●ecting of God's grace, that might bring him to Repentance: No no, It is a wilful contempt of the Sacrament of Paenance, obstinately refusing absolution by the Church's Ministry, as the 
p Rhem. Test. in Mat. 12.  Rhemists do define it. Now who seeth not, that if this be Impaenitency, and Impaenitency the sin against the holy Ghost, and the sin against the holy Ghost, a sin unto death; what a strong and inexpugnable ground here is for Popish Paenance? The same is there here for Commutation of Paenance, for if this sin be remissible, but not the sacile, easily, then must there come a good round portion to the Priest for a gentle Commutation. Some such reason as this, I guess moved the holy Fathers of shrift, to magnify this exposition that Aquinas giveth of Irremissible, or else this: As one well observeth in their handling of Mat. 12. they follow S. Augustine walking alone, rather than Hillary, Jerome, Chrysostome and other, for what reason he knoweth not, unless it be for that, here, Augustine went farthest from the words and sense of the Scripture: So I may say here, I see not why this should please them better than the other, unless it be for that it goeth farthest from the words and sense of the holy Scripture.  
But to let these pass, come we to those Reasons which more Orthodoxal writers will afford us, the which for my memory's sake I will reduce to three heads. Some are drawn from the Object. Some from the Nature. Some from the Punishment of this sin. The Object against which this sin doth bend itself, is externally, the Gospel: Internally, the spirit of Grace, that worketh by the Gospel.  
First than it being a sin against the Gospel it must 
Gospel.  needs be Irremissible: For, what is the Gospel but the word of Grace, the ministration of Life, declaring unto man (in himself lost) a way by which he may return to his former estate of Grace and Glory. Now so long as there is not the knowledge of the Mediator, and of this means of recovery, the words of the Lord have place. q Shall they fall, and not arise? Shall they 
〈…〉 4  turn away, and not turn again? But when once the means of recovery by the Gospel 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 Irrecoverably fall from the Creator.  
And herein certainly is there one main difference, betwixt the fall of Adam, and the fall of the Angels. Adam fell by misperswasion, being deceived by the lying suggestion of the spirit of error: 
r D ●. Field of the Church li. 1. cap. 3.  But the Angels being intellectual spirits, dwelling in heavenly places, in the presence of God, and light of his countenance, could not sin by error or misperswasion, but of purposed malice, which is the sin against the holy Ghost, and is Irremissible. Adam falling from the knowledge of the Law, fell recoverably: They falling from the knowledge of the Gospel, fell Irrecoverably: For understanding of this. I praesuppose, that God did signify to the Angels these points at once. First, that their Righteousness consisted in their Obedience. Secondly, that the acceptance of their obedience should be through Christ. Christ, I say, who in fullness of time was to be incarnate, and to take, not the nature of Angels, but of man, and by the personal union of the two natures in his one person, lift up the humanity above the nature of Angels, and so remaining one individual person, to be the head of the Church. Thirdly, that from this person should be expected, all good whatsoever, so that what good soever the creature was to receive, they were to receive it from God only, in the name of this mediator, this being the sum of the Gospel, no doubt, was delivered to them▪ and so in a manner the whole will and council of God, both of Law and Gospel, and that by a shorter and nearer way than man is capable of; they having 
s Field ibidem.  the fullness of intellectual 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 
t Peccatum Angelorum illud tum primis esse videtur, qu●d in veritate I u●ngelij de Christo ●am inde ab initio illis proposita acqui●s●●re▪ noluerunt: atque ita n●lue●ūt, ●●maluerint potius suamp●●mam originem suumque caeleste domicilium des●●●●e, quam ●lli ve●ttatis▪ 〈◊〉. Zanch lib. 4. de Operil, d●●●a. 2▪  doctrine of the Gospel being manifested to them, the devils rejected it, partly puffed up with pride, in respect of the excellency of their own nature, scorning to be accepted in any but themselves; partly envying so great glory to the nature of man, disdaining to be subject 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 leave their first estate, and their heavenly habitation, than to agree and subscribe, and submit themselves, to this eternal and immutable decree of God. And which is yet more plain to manifest their sin, to be the sin against the holy Ghost: They fell, having received the knowledge of the whole work of the three persons, for, and unto the Angels. First, of God the Father, creating and giving a Law, and taking exception against their disobedience. Secondly, of God the Son, in whom only stood reconciliation and acceptance, through his obedience, more worth and honourable 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 Angel, to stand or recover. This in modesty may we believe to have been the fall of Angels, whose sin is Irremissible as is this our sin in man, because it is an Apostasy from the Gospel.  
Secondly, as against the Gospel, so against the Spirit, 
Spirit.  which worketh grace by the Gospel. The Schoolmen said not nothing, inascribing Power to the Father, Knowledge to the Son, and Grace to the holy Ghost. Against the Father men sin of infirmity, against the Son of Ignorance, and these two are remissible. But against the holy Ghost men sin of malice, and this is irremissible. But I would rather have said thus: That in regard these men sin against the spirit (id est, the proper effect and work of the spirit in them) their sin must needs be irremissible, because there is not another person in the Trinity, whereby they might receive grace, and arise to Repentance: For God the Father bestowed Innocence and righteousness upon the creature at the first, by which he might live. This being lost, God the son came to repair it, and to restore us to our former estate, and he indeed paid the price of our redemption. But man being in the state of nature could have no benefit by it. Then came the holy Ghost and regenerated and quickened man, and taught him what Christ had done for him, what is the virtue of his death and passion, yea, the spirit also applieth the blood of Christ, and by it washeth and purifieth the heart of man, and so sanctifieth both body and soul. Hitherto you see how still as man profiteth not by the former grace, there is yet another person in the Trinity who by a second work can make the first effectual. But now, when it is come to this, that the work of the spirit is resistell, and impugned, so that these three persons have given him over▪ there is none other means for him to recover. For to whom should he go when these forsake him? Where may he find a Physician, if these conclude his wound is incurable?  
Where are you all you grand Impostors of the world? You strict defenders of the Intercession of Saints and Angels? Now come forth and help. Here, here is place for the Indulgences of your Popes, the merits of your Saints, the intercession of your Angels. Here is a man forsaken of God, out of all hope of heaven, can you now cure him? If there be any Deity in your Saints, any Divinity in your Angels, any hope, any help, any merit, any mercy, any virtue, any power, now let them show it; Let them recover this forlorn man out of the gulf of hell, restore him to his former estate of grace: reform his will, cure his affections, renew his mind, create a right spirit within him, in a word vindicate him from everlasting perdition, and destruction. Oh! miserable comforters are you all: here, where there is need of help you do forsake, there, where there is no need you promise it largely: No, no, this man's estate is wretched, though not lamentable, 
Li●sius distinguisheth betwixt M●s●●atio and M●s●ricordia.  miserable though not pitiful. He hath forsaken God, refused heaven, to hell he must, there to be tormented so long as God shall live for ever, for ever.  
Thus much for the Reasons drawn from the Object: The nature also of this sin is such, that it refuseth, repugneth all pardon, as which doth indeed 1. wittingly, 2. wilfully, 3. malitlously, 4. totally fall from the profession of godliness.  
God having created man, ordained in his soul two 
Wittingly.  principal faculties to be the guides of his life, the conductors of his actions: viz. the Understanding and the Will. The understanding he furnished with knowledge of the will of his creator in heavenly things. This knowledge being lost in Adam, was repaired again by Christ, who is the light that lighteth every one that cometh into the world by the 
* Meminerimus hic tantùm ag● de communi naturae lu●e etc. Calv. in joh. 1. 9 So also Musculus ibid. Omnes homines illuminantur luce quam vocant nature, quae ratio est & intelligendi vis. etc.  light of nature: and the Son of Righteousness shining in our hearts by the light of grace: by whose spirit we are led into all truth, and thereby are enlightened in the understanding to discern both good and evil. This is the grace which of God we have received: and received to this end (questionless) that the abundance of knowledge should work effectually in us, in turning us from all iniquity, and should teach us to deny all ungodliness, & worldly lusts. Wherefore if we do wittingly put out this light, extinguish this knowledge, quench the spirit, and having the key of knowledge, do yet shut up heaven gate against ourselves▪ if we know our Masters will and do it not: if we know the l●ght and therefore hate it, see the plague and run into it. What remedy can there be? What hope of pardon, or of remission? Had we not seen, we had had no sin, but now that we see, our sin remaineth: It had been better not to have known the way of righteousness, then after knowledge to turn from the holy Commandment. Better saith Peter, id est, less punishable by far. Affected ignorance is very liable to the curse of God, but witting rejection of knowledge once received is abominable. If we sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the knowledge and acknowledging of the truth, there remaineth no more sacrifice for sin.  
As they are destitute of pardon, because wittingly 
Wilfully.  they sin, so also because wilfully. The will of man (the other principal faculty in man's soul) was endued with freedom, that so it might freely work: and following the direction and guidance of the understanding might apply itself to embrace and choose the good, and to eschew and refuse the evil. The strength of this indeed was overthrown by Adam's fall, but it being much renewed by Christ, serveth to the same end still. Wherefore when men do wilfully and of set purpose, turn aside and sin, not of infirmity, but of peevishness, who can help them? If the Patient be willing to be cured, the Physician may by his skill do much: But if he be froward, perverse, wilful, obstinate, and will not be healed, there may be balm in Gilead, and Physicians there, but yet the wound will not be recovered. 
x Invitum q●i servat idem facit occidenti. Hor.  Who can cure him that refuseth to be cured? Certainly the Physicians that enterprise this must return the complaint of the Prophet, 
y I●r. 51. 9  We would have cured Babel, and she would not be cured, forsake her, etc. for her judgement is come up to heaven, and is lifted up to the clouds.  
It is worth the noting, that in the Law there was no Sanctuary for wilful murderers. Neither in the Gospel is there any pardon for wilful Apostates. It is the word of the Lord, and it will be found true, 
z Le. 26. 23. 24.  If ye walk stubbornly against me, I will walk stubbornly against you. And that of the Psalmist▪ 
a Psal. 18. 27.  With the froward thou wil● deal frowardly. You have seen a stubborn son, and a severe father, (as it were) striving for the victory. The father scourgeth him for his fault, the son he striveth, struggleth, roareth, sobbeth, snubbeth, and ready he is to burst for anger. The father than groweth angry, and to him again, and layeth on sorer & fiercer yet will not the varlet yield; stubborn still, stomachful, fretting, vexing, no father, no mother, no blessing, no submission: What should the father now do? Must he now let him carry it away? Certainly it is not the best: No, he is resolved either to break this his stomach, or tear away this rebellious flesh, discover the sinews, let him blood; now he is grown resolute, and there is no mercy with him, no compassion, his mother may not entreat, nor his friends beg his pardon: No, since he hath begun to walk stubbornly against his father, his father will walk stubbornly against him. And deservedly. So is it here: This perverse, peevish, stubborn, obstinate wilfulness maketh the sin to be Irremissible.  
Neither is there a fault only in the will but also in the 
Maliciously.  actions, which addeth more fuel to the fire prepared for the punishment of this sin. The propensity & proneness in man's nature to move forward toward his end, God placed in the will, and this his will he furnished with diverse affections, as the 
b Aqui●●es compareth them to the natural inclination in liveles things, called Sympathy and Antipathy. 1. 2. q. 29. 1.  Instruments of the soul either to cleave to the good or to refuse the evil. Among the rest there is the affection of delight, the continuance of which engendereth love of Good by which the soul indissolubly cleaveth to the same▪ On the contrary is the affection of anger, the continuance of which bringeth forth 
c Odium est inverata●ra. Szeged. loc. come.  hatred, by which the soul is irreconciliably separated from the evil. This hatred therefore is an affection in itself like to the planet Mercury, neither good nor bad, but according to the Object: There is an hatred good and just, viz. which is bend against evil, and this is the right use of the affection. There is an hatred wicked, and unjust, viz. when men hate that which is good: and this continueth not long but it bringeth forth malice. The which is bad enough where (lest of all) evil; so the more excellent that the good is which it opposeth, the more exorbitant is it and abominable. When as therefore the affection that should keep us from evil, is perverted to keep us from good: When this perverted affection is directed, nay, vomited forth against God, his Church, his truth, his servants, those that profess the name of jesus: how wicked, how pestilent is this alienation? What hope of pardon can there be to such a one? Or which way might one devose to care him? Though the disease be dangerous, yet if the Patient be willing to be healed, have an affectionate love to his Physician, there may be some hope: But when he groweth to be peevish, loatheth his food, quarrels with his friends, hateth his Physician, resisteth his Physic, who can help it if he go to his grave, & that speedily? So here, when man grows to this pass that he crucifieth again the son of God, trampleth underfoot the blood of the new Testament, doth despite to the spirit of grace, and thus professeth himself an open enemy, and adversary: What can remain, but a fearful looking for of judgement, and violent fire, which shall devour the adversaries?  
Lastly, this sin cometh to be irremissible, in that 
Totally.  it is a total and universal Apostasy. 
d Dan. 4. 15▪  Nebuchadnezzars tree might yet flourish again: for the root was left in the earth. 
e Act. 20. 10.  Eutichus fell from the third loft, yet there was hope: for his life was in him. 
f Luke 10. 30.  The Traveller was sore wounded, yet recovered, how so? They left him but half dead. So though David fall by adultery, Solomon by Idolatry, Peter by denial, yet there is hope of recovery: the root remaineth, the life is not quite gone, his seed remaineth in them. But 
g jud. ver. 12.  judes' trees are past recovery: why so? They were twice dead and plucked up by the roots. daniel's 
h Dan. 6. 24.  accusers were incurable. For why? the Lions broke all their bones or ever they came at the ground of the den. 
i 2. Sam. 2. 23.  Asahells' wound was past all Chirurgery, for Abner smote him under the fifth rib, namely, whereas the lively parts lie. So when the fall is total, that utterly decayeth the life and brings in death, what hope can there be of Remedy?  
Some there are, which make a nice distinction betwixt Totall and Final recidivation: and I deny not, but the terms are different: but experience teacheth, and the Scripture confirmeth, that in substance they are not much different. For where there is a Totall, there is also a final loss of grace. Witness the evil Angels who having once totally lost their grace, have lost it for ever. Witness Adam, who having once lost Original righteousness totally, lost it also finally: God indeed doth sanctify particular persons, but not the Humane nature in general any more. And the reasons drawn from the nature of this sin, prove it to be Irremissible and consequently mortal.  
You have heard the nature of the sin which proveth it to be irrecoverable. Now turn your eyes and behold the punishment of it, likewise confirming the irremissibilitie of it. Not the plenary penalty of it, but the praeparative; not that which hereafter is to be expected, but some of that which in this life is executed and inflicted: So much of it I mean as conducteth to this end, to prove it to be Irremissible.  
Wherein first cometh to be considered, that God depriveth 
Deprived of the Church's prayers.  them of the Church's prayers. He will not have such prayed for, and therefore their sin must needs be Irremissible. Frame the Argument thus. They who sinning may not be partakers of the Church's prayers, are without all hope of pardon. Such are our Apostates (ergo). The proposition is manifest. For to what cause should they be denied the Church's prayers, which are many times a means to work repentance in men, and to procure pardon for them, but only because God doth not intend to have any mercy on them? Why is 
h jer. 7. 16. & 11. 14. & cap. 14. 11.  jeremy forbidden to pray for the people, but because the Lord had an intention not to hear him, but to consume them utterly? The Prayer of a 
l jam. 5. 16.  faithful man availeth much if it be fervent; witness Moses praying for the people, and Eliah against them: And therefore the Lord in this point dealeth as a King useth to do, that knoweth his own merciful nature, having determined to cut of such a rebel, doth withal forbid the prayers of all such▪ who might intercede for him, lest perhaps their importunacy might move him to mercy.  
The Assumption also is as clear, for notwithstanding the false Interpretation of the jesuits, yet it hath been proved before that these words of S. john, I say not that thou shouldest pray for it, are a direct prohibition, interdicting and forbidding any prayers to be made for him that sinneth unto death. So also we read that the Lord did 
m 1 Sam. 16. 1.  reprove Samuel for mourning for Saul, whom the Lord had rejected, intimating that we ought not to show ourselves more pitiful than God, nor to mourn for them whom the Lord hath rejected. Neither do I read any prayer, either by Samuel or David, after that time, conceived for Saul. Lastly, our Saviour in his prayer doth except judas the son of perdition.  
Neither is this all: But as they may not pray for such, 
Imprecation.  so also do they pray against them: Thus have holy men of God heretofore, being stirred with zeal, for God's glory, devowed and accursed the wicked and malicious enemies of the Church. Thus David many times: Let us observe his vehemency, 
n Psal. 69. 22▪ 29.  Let their Table be a snare, etc. id est. 
o Omnes eorum delitia, so Chrysostome.  All their delights, whatsoever was ordained to make their lives comfortable. Let their eyes be blinded and bow down their backs, 
p Priva eos ratione & intelligentia: deinde e●erva eorum vires, ut prorsus inutiles si●t ad omnem actionem. Calv. in Psal. 69.  id est. Take away both judgement: blind their understandings: take away their power and strength. Pour out thine anger upon them, etc. Not a small sprinkling, but the full viols of thy wrath, make them to drink the dregs thereof; neither let it end in them, but redound to their posterity, to blot out the memorial of them. Let their habitation be void, etc. Yea, he proceedeth, Add iniquity to their iniquity, id est: cast them into a Reprobate sense, that they never may come to Repentance, as ᵖ Calvin expoundeth it. Let 
q Vt Deus spiritu suo eos destituens conijci●t in sensum reprobum: ne unquam ad resipiscendum aspirent.  their iniquity be increased more and more, that so it may plainly be perceived that they are of the reprobate. Genevenses. Or else as Tremellius, reads, 
r Affice eos aterna p●na, quasi alteram super addens alteri. Trem. Annot. in Psal. 69.  Add punishment to their punishment, id est: Having pursued them with temporal punishments in this life, prosecute them also with eternal in the life to come. Blot them out of the book of Life, and let them not be numbered with the Righteous, id est. Howsoever by their profession hitherto they have seemed to be written in the book of Life, and have been counted among the Righteous, as members of the Church: Yet since their wickedness is grown to that height, that they persecute him whom thou hast smitten, let them now be known as Reprobates, and exterminated and banished out of thy Church: That it may plainly be perceived, that they have neither part, nor portion, nor inheritance among the Saints. Thus you see how he doth Anathematise and curse the obstinate impaenitent and malicious persecutors of the Church: Anathematise (I say) not pray for them, as 
s Thus quoted by Dr. Willet in his Hexapla upon the Romans. viz. in cap.  Origen would have it, nor merely prophesy of what should befall: as 
t Aug de Serm. Dom. in ment lib. 1.  Augustine, but smite them with a curse; and well he might, it being God's cause, himself being directed to it, by an extraordinary and prophetical Spirit, and they being the professed enemies of God.  
Thus Paul 
u 1 Cor. 16. 22.  If any man love not the Lord jesus, id est. hateth, execrateth, blasphemeth, which is the sin against the holy Ghost, Let him be Anathema, Maranatha, accursed for ever, even till the Lord jesus come from heaven with flaming fire to render vengeanec, to devour the adversaries.  
These are general, for particular impraecations, besides 
● 2 King. 2. 24.  the example of Elisha ᵘ cursing the children, and Paul doing the like to 
x Acts. 13. 10. ●1.  Elymas the sorcerer, there is Psal. 109. where David doth most bitterly devowe and curse his enemy, whether it were Doeg or Saul, or some other once-familiar friend. And Paul speaking of Alexander the coppersmith, who was one of our Apostatas, addeth 
y 2 Tim. 4. 14.  The Lord reward him according to his works: Yea, and for the safety of the Church, he proceedeth to excommunication of him: 
z 1 Tim. 1. 10.  Whom I have delivered to Satan. 
a Theod. hist. lib. 3. cap. 19  The Ecclesiastical Histories do record, that diverse in the primitive Church, did pray against julian the Apostata, applying the Psalms of David against him and his Idolatry, and after his fall, the Church of Antioch made feasts of joy, rejoicing greatly over him, and mocking and deluding his followers and adherents: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. hist. lib. 3. cap. 27.  Where are thine auguries o foolish Maximus, God and his Christ at length hath overcome.  
Neither are we to suppose that these are left to us only, as matterr of History, monuments of Antiquity: But certainly for matter of imitation, always provided that we warily and carefully, have respect unto those things which are to be observed in Imprecation. Now that we may be true imitators of David, and so lawfully apply the Psalms of Imprecation, we must saith 
c Calvin comment in Psal.  Calvin endure personam Christi, Put on the person of Christ, id est. deal in his cause: For, so shall we find, that, still when David cometh to Imprecation, he was, First, not carried away with an immoderate carnal affection. Secondly, nor handled his own cause. Thirdly, nor was inflamed with inconsiderate and rash zeal. So just we do.  
In the practice of Anathematising, and Imprecation, 
What is to be observed in Imprecation.  there must be observed: First, The person accursing, that he be a man of knowledge, wisdom, and discretion; that so he may wisely understand the condition of the person to be accursed, the spirit that moveth him, the end which he propoundeth to himself, and the time when he is to do or not to do it. Secondly, The person accursed, that he be such an one of whom (besides that he is a public, and no private enemy) there is no hope of amendment, intractable, incorrigible, yea a professed enemy to God, & all goodness. Thirdly, The spirit by which he is led. Not of a private passion; not led away with carnal affection, but with a single eye, not hating the person, but judging and misliking the wicked practices of such, by whom God is dishonoured: In a word it must be the spirit of Prudence, to distinguish betwixt the curable and the incurable: Of Uprightness, to sequester and separate his affections from his own private cause: Of Moderation, to compose the mind to patience meekness and toleration. Fourthly, The end which one propoundeth to himself, which must not be the desire of revenge; but the zeal for God's glory, which he seeth to be trodden down under foot. Fiftly, the time, viz. After 
d For I mean the curse which is used to cut off, not to cure. Sometime the Church doth smite with the curse, but yet that the Spirit may be saved in the day of the Lord. Sometime it ●ccu●seth with a final curse utterly cutting off the parties delinquent.  that all means of recovery and amendment being used, yet none amendment followeth, but rather evil men wax worse and worse, so that there is good cause to believe that the party is incorrigible; yea, and given up to a Reprobate sense. Add to this that the hour of death, is no fit nor seasonable hour to use Impraecation, though the cause be just. Christ upon the Cross, prayed for his enemies, and Stephen for his persecutors, neither of them at that time used Imprecation.  
To shut up this point, since now the gift of discerning spirits, which was in the Apostolical Church, is gone, and men have their zeal mingled with much choler, stomach, anger and hatred, therefore it is good: First, to use only a general form of Imprecation contained in the Scripture, against all incurable enemies, and so leave the application of it to God, whose hand will find out all those who hate him; and not as the custom of the 
e Mentioned by Calum in his Commone in Psal. 109▪ 6.  ᵉ Franciscan Frier, who for a piece of money, do in the behalf of the Donor, apply the 109. Psalm, against any one whatsoever, yea, for the Mother against the Son. Secondly, In our mental application still to pray with a condition, if they be incurable, and these are the Laws of Imprecation.  
As God depriveth them of the Church's prayers, and 
Obduration.  stirreth up the zeal of his servants to pray against them: So doth he also give them up to hardness of heart, in judgement, hardening their hearts against all means of recovery; so that they had rather be in that estate in which they are, then to come out of it by such means: confirming in them that opinion which once was in Naaman. Are not Abanah and Phaphar rivers of Damascus, etc. So these, is there none other River to wash my soul, but the blood of Christ: Pereat Anima, rather perish for ever then subscribe to that: Or if not thus in words, yet their heart will not suffer them to pant after the Rivers of Comfort; no hope they have, none can they have, none do they desire: And who seeth not, that this is none of the lest parts of the punishment due 
ᶠ Sentio causam praecipuam impaenitentiae Angelorun maso●ū, esse iudicium Dei in ills qui sic constituit, ut qui peccant in spiritum Sanctum, i. e. qui scientes, volentes & ex animo, cognitan evangely veritatem ave●sautur & oppugnant hos sequatur Impanitentia. Zanch. de Operib. Dei lib. 4. cap. 6.  to this sin of Apostasies. This is alleged as one main cause of that incurable wound, which Satan and his Angels received in their fall, viz. The wrath and judgement of God, who hath thus appointed that they, who do sin against the holy Ghost, id est, willingly, do fall from, and do oppose the doctrine of the Gospel, should be given up to a Reprobate mind, and barred from all Repentance: So that the perverseness of the Devils will, proceedeth not simply from the Immobility of their Nature; but from the wrath of God, and his just judgement, who for that their sin▪ hath so forsaken them, that, whereas of themselves, they are never able to repent, now they never shall return to God, nor ever change their will.  
The same is the case of these men, they hardened their hearts before, and would not hear; now God doth 
How God doth harden their hearts.  harden their hearts, as he did Pharaohs, that they may not be moved from their opinion: partly by Satan whom he commandeth to tempt, yea to rule in them, yea, to possess them with the spirit of madness: God neither strengthening against him, nor any whit weakening the power of Satan; and hence at the length proceedeth that settled purpose in man, never to Repent, but obstinately to continue in his malicious persecuting and blaspheming, into which, certainly I believe, man could not slip, before this judicial act of God hath proceeded thus against him.  
The last, and main reason, for the Irremissiblenesse 
Impanitency.  of this sin, is their wilful impaenitency which speedily followeth upon their hardness of heart: They cannot, they will not Repent, and this is the chief reason. For the Scripture saith not that it is Impossible that they should be forgiven, for there is mercy store in God, and merit sufficient in Christ to purchase pardon for it, upon Repentance, but It is impossible that they should be renewed by Repentance, and why impossible? First, they are punished with final blindness, and hardness 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 ever they should Repent, and, consequently, impossible that they should be forgiven, but remain guilty of an 
g Reus aterni delict●, so readeth the vulgar Latin, in Mar. 3. 29.  eternal sin, and therefore also must look for an eternal punishment.  
If any should object the example of Esau, who seemed exceeding penitent, and shed many tears: Or of judas, who as the Text saith, When he saw what was done repent himself. The answer is ready, first, In general, For that was no true conversion or repentance, but it was an argument of that anxiety and trouble of mind, which now in their extremity did press upon them, causing them indeed to look at that which in their security they had neglected. Neither indeed did they implore and desire it, but howl and cry for the loss of it, or for the fear of the future punishment. Secondly, In particular: Esau sought not repentance with tears, he found no place for that: but he sought 
h So readeth the Genevab Translation, thereby helping the understanding of the place: for should the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it, be referred to Repentance, it would seem harsh, that a man should seek for Repentance, and that with tears, & yet not obtain it. Unless by Repentance in this place, we understand with Beza, not the act of Esau sorrowing for his sin, but the act of Isaac, who would not repent him of what he had done, nor alter the blessing given to Lu●●. Whether of both these we take, it skilleth not much: it is certain that by Repentance is not meant any sorrow of mind in Esau.  it, id est, the blessing, a matter of no moment with yelling & howling, to seek for the blessing without true repentance: Sorry for the loss, not for the cause of the loss: But had he bestowed those tears, those cry in seeking a place for repentance and sorrow for his sin, than might he perhaps have found that that he sought for and desired.  
judas also indeed repent, as saith the Text, id est, did something that a Repenting man would do, he brought again his ill gotten goods: but his behaviour, and the event showed that this was no true repentance. For why did he not join himself to the Apostles? Why did he not labour to be reconciled to the Church? Why did he 
i Aug. de Serm. Dom. in Monte.  sooner run of desperation to the rope, and hang himself, then of humility to ask pardon? These are no tokens of Repentance, but of an Impaenitent and desperate mind.  
Truth it is indeed, that he confessed his fault, and cleared the Innocency of Christ, and thereby indeed did aggravate his own sin: and herein I persuade myself he showed greater signs of Repentance than ever since did any such Apostata: But give me leave to put this Quaere, Whether, there were not some special occasion which wrung these words from judas? This we know, that as the Lord jesus was innocent in very deed, so it was fitting that his innocence should be sufficiently testified. Whence it came that nothing could be proved against him, the witnesses were detected, the accusers agreed not: Pilate perceived that for envy the high Priests had delivered him up to him, and therefore proclaimed him innocent: pilate's wife also being admonished in a Dream, did give the like testimony of him. So that now judas only remained of all them who had an hand in betraying Christ, and on whom a suspicion might rest, that he knew more by Christ than any of the other, in that he was his Disciple, and daily conversant with him, and so might be thought to have sufficient cause to do that which he did: Wherefore to the end that nothing might be wanting: I take it, as judas like Balaam to bless the people, so he to witness this point of innocency, rather enforced by the overruling providence of God, than voluntarily moved.  
And this seemeth to me to have been the occasion of that fact of judas: which seemeth to persuade us of his Popish repentance, in contrition, confession, and satisfaction. Thus have you heard the reasons for the second main point delivered, which prove it (and I hope sufficiently) both, that it is & ever shall be irremissible; as being a sin against the Gospel, and against the spirit; being a witting, wilful, malicious, total Apostasy: punished, and that justly, with deprivation of the Church's prayers, with Imprecations, Hardness of heart and final impenitency.  
Lucius 
k Cicer. de Grat. lib. 3. ●●ed de his rebus sol me ad 〈…〉 vit qu● ipse ●a● praecipitas me quoque pracipitem haec pene evoluere ●●eg●t.  Crassus hastening to the end of his dispute used this for an excuse of his precipitation, ¹ The speedy haste of the Sun now declining admonisheth me to roll over these things with greater speed. If in each particular here spoken, I have not satisfied mine Auditory, mine answer is the same, Hora praecipitans me quoque praecipitem cogit haec evolvere, The time now drawing to an end, urgeth me to speediness, constraineth me to hasten. And here could I very willingly take up my rest, and make an end: having now finished the two parts propounded in the beginning. And certainly I will with much celerity dispatch: there remaineth only use to be made of what hath been said, and so an end.  
Here than first let us observe, the miserable estate of 
Use 1.  those men which are in this sin! Oh, whose heart doth not ache? whose loins do not tremble, to think, Satan should thus far seduce any man as to make him cast off God the father's mercy, God the son's merit, to trample underfoot the Son of God, to count the blood of the new Testament an unholy thing to set himself in hatred against God and all goodness? Oh that man should ever in this life come to that estate, that the Church may not pray for him but against him, that he should be so cauterised, and given up to hardness of heart, as to have no sense nor feeling of his estate, no desire to come out of it. Oh in the name of God, let every man try and examine himself, that so he may find the estate of his own soul, how near he is to this sin, or how far off from it. Learn wisdom also to discern of others, both to admonish those who walk this broad way to destruction, and to take heed of those who have now already plunged themselves into the same, and to quiet our consciences in the fear of this sin.  
Quaest How may it be discerned who are in this sin, and who not? What marks of it may yet further be assigned?  
Respon. Some answer thus, 
m See Marlorat. in 1. joh. 5.  Licebit interdum statuere, etc. It shall be lawful sometime to determine, whether he that falleth, fall desperately, or whether there be any place for recovery: Sed quia rarissime accidit, etc. But in as much as it happeneth very seldom, and God commending the incomprehensible riches of his grace, by his own example, 
n Luke 6. 36.  biddeth us to be merciful▪ we ought not rashly to pronounce sentence of condemnation against any one, rather charity wisheth us to hope well. To this effect also Beza, 
o Beza in Annotat. in joh. 5.  Quum hoc peccatum magis intus lateat, etc. Since that this sin doth lie hid within the hearts, rather than appear outwardly, nothing is so much and so warily to be looked into as to take heed that we rashly fall not to judgement in this case. Heretofore when the gift of discerning spirits was in the Church, this was more easy to be discerned by some special Revelation, and yet even then very seldom, very sparingly. Wherefore now (saith he) we ought to be much more considerate, condemning the vices, but wisely handling the persons. Marlorate 
p Sunt igitur tales divino judicio relinqnendi. ibid.  will have such to be altogether left to the judgement of God.  
But here then another Objection is moved: viz. How may we then fulfil the Apostles injunction, in denying them our prayers? If such may not in this life plainly be discerned, then may we still pray for them, and so strive against God, and break his direct commandment. To this 
q Thomas Naog. Citatus a Morlorato, loco praedicto.  some answer, that if we include such a one in our prayers, and so make our prayers, Non debito ordine, not in a due manner, though our charity may excuse our prayer, that it shall not be sinful, yet we shall suffer this loss, that we shall never be heard for them. As Christ on the cross prayed for his murderers, but he was heard only for such, who did repent, the rest sinned unto death.  
But this answer (me thinketh) doth not so fully satisfy the doubt, nor answer this text of S. john, which biddeth us not to pray for such at all. Neither can I simply allow of that exception, which 
r Si non ores gemas tamen; for●asse gemitus tu●●s penetret quo oratio non praesumat tendere. Thus quoted by Cajetan in 1. joh. 5.  Bernard addeth to this Text, If thou mayst not pray for him, yet mayst thou sigh for him: Happily thy sighs may have access, whether thou darest not send thy prayers. For to what end should any mourn for such a one, unless our sighs, and mourning might either procure him release from his punishment, and so nullify the justice of God; or obtain remission for his sin, and so falsify God's word. For which cause Samuel is greatly reprehended. And I pray what is the sighing and groaning of the heart, but the prayers of the spirit; so that in this it is no great difference whether thou pray with the spirit inwardly, or with an audible voice outwardly, for both ways prayer is performed. Wherefore far better is that which Calvin answereth. 
f Si tamen quorundam desperata malitia & ●●p●etas, non secus nobis apparet, ac si Dominus eam tanquam digito monstraret; non est certemus cum justo Dei judicio, ut elementiores eo esse appare amus Cal. in 1. joh. 5.  If (saith he) the desperate malice, and wickedness of any doth so plainly appear, as if God did with his finger point forth such a one, we must not strive with the justice of God, as if we would be more merciful than he. Which is also confirmed by Beza, using almost the same words: 
t Si quem tamen dominus tanquam digito demonstret ad mortem peccare, quid nobis faciendum sit aperte docet. Apostolus. Annot. Bez in 1. joh. 5.  But if the Lord shall (as it were) with his finger point forth such an offendor, than this place of john teacheth us what to do in such a case, viz. we must not pray for him.  
So then the whole answer. I suppose may be thus declared. 1. For matter of Imprecation, we are to observe all the cautions that were before mentioned, and not suffer ourselves to be drawn to that in particular. Neither do I hold it fitting, even in the urging of these common anathemas, mentioned in Scripture, to have any private intention. 2. For praetermitting such in our prayers, this precept might most happily be observed, when the gift of discerning spirits was in the Church. 3. Though we cannot absolutely determine and conclude, that such a one hath sinned thus desperately, yet may we have sufficient ground for a strong conjecture, which may suffice to cause us to pass over such in our particular prayers, and to leave them to God. Neither are we to be blamed (though we should err in this point) since that our end is good, and his sin deserveth such a punishment, and we can have no Faith to pray for him.  
Still the first question, How these may be discerned doth rest unsatisfied. To which I answer, that absolutely to determine of such a one is very difficult, neither is there any sufficient mark, but the event, viz. Final impaenitency: But the grounds of suspicion are such as these.  
First, Profaneness, which kicketh and spurneth against 
The ground● of strong conjecture.  all the works of the Spirit, all duties of holiness, no grace, no thanksgiving, no humiliation, not a good word, but this man's dislike is seen, yea, such a dislike as manifesteth an heart full fraught with malice, choking and damning up all passages of Grace, thus plainly doth he profess his cankered heart, and spiteful malice against the spirit of Grace.  
Secondly, when a man rejoiceth not in any one truth revealed in the Scripture, concerning the salvation of man, but rather doth question it, doubt of it; yea, to his power, doth impugn and resist it.  
Thirdly, envying the grace and happiness in which another standeth: It was a bad sign in Kaen, who envied his brother, because the Lord accepted the Sacrifice of Abel rather than his: But it was a worse sign in Saul, who knowing that David was the man in whom the kingdom should be established, did fret and grudge, murmur and repine against it, labouring by all means, to overthrow the decree of God. So when men come to that pass, that, having received in themselves, the seal of Gods curse everlasting upon their souls, they cannot endure to hear that any should far better than they do, but rather wish that all might with them be damned, it is a shrewd sign of an Apostata.  
Fourthly, Blasphemy against God, whom he hateth and accuseth as an unjust judge, in that the Lord hath given him up to the power and dominion of Satan.  
Fiftly, want of good affections, when he neither loveth 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 conversion, his salvation; whom he cannot abide, but hateth and detesteth.  
These are vehement causes of suspicion, when a man bewrayeth his malice against the Spirit of Grace, when he impugneth each point of the Gospel, when he professeth an envying of Grace, and God's favour towards any, when he spareth not to blaspheme the God of heaven, when he is altogether destitute of all good affections, it is ten to one this man's case is desperate, and I may justly leave such an one to the judgement of God; and as to imprecation I dare not proceed, because I may fail in the understanding of his cause: Yet since I cannot have 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 observe 
Persons in whom this sin is not.  in whom this our sin is not. First, being a general Apostasy, it is not in those who hold fast the foundation, and rejoice in the knowledge of the truth: Much less in those, who labour against corruption; lest 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 Righteousness, not in those who love any of the good means of Salvation: Much less in those who do love the brethren for the truth's sake.  
Thirdly, being voluntary, it is not in them who are afraid 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 poor souls, who are vehemently troubled with this fear, lest they have thus fallen; They may be overcome by many weaknesses, but yet into this sin they are not fallen. Yea, harken to this, all you that are weary and heavy laden, so long as you stand in fear of falling into it, be assured for your comfort, you are far from it: Wherefore let not the Devil (busy though he be) persuade you, that so you have offended, for it is but an 
u See Downam his Christian Warfare, part. 1 lib. 3. c.  illusion, yea, a stratagem of Satan whereby he laboureth to make shipwreck of your souls.  
Now to stop our Censure: This is not the sin of such, who never attained to the knowledge of the Truth; neither Turks nor Infidels, neither Atheists nor Epicures, neither Pharaoh nor Rabshekah, neither Herod nor Pilot did or could ever fall into it: A curse indeed and an heavy one, hath gone out against them, and all like to them; bondslaves are they of Satan, and strangers from the Common wealth of Israel; Aliens from the covenant of Grace, but yet an heavier curse is for those who have sinned this sin, and far more miserable is their estate.  
Secondly, Not of all that fall being constrained through fear in the time of persecution. Thirdly, No not of all that do persecute the Truth, unless they be found to carry a malicious mind, against, not only man, but God.  
The next use is for exhortation, to take heed of 
Use. 2.  falling into this; there is no recovery, it is like the laws of hell, if once man be slipped down thither, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great gulf to hinder all passages of return. Wherefore it is the wisdom of a Christian to to take heed 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 he come to this final Apostasy?  
Resp. In the answering of this we are to distinguish, for there are two kinds of this Apostasy, or falling away; not much unlike to the two kinds of Epilepsy, or falling sickness, which the Physicians have observed: The one, is seated either in the brain, or the heart, and this taketh suddenly, and so suddenly, that wheresoever it taketh them it casteth them into the fire, or into the water, bereaving them of all means to help themselves: The other beginneth in the external parts, as in the Arms or Legs, and here by frication it may be stayed, at least wise, some time gained, that the parties may provide for their own security. Even such is our Apostasy, there is a precipitation, when a man doth suddenly fall headlong into this sin, and of this there can be given, no signs nor degrees. Of this kind was the sin of the Angels, who suddenly fell into this Apostasy, in which they are. There is also a certain Pedetentim, and leisurely declining, so that from one step to another doth a man descend till he come to the gates of death.  
Neither is this distinction so newly devised, but that it hath been disputed in the Schools. Aquinas 
Aquin. 22. 4. 14. Art. 4.  among other questions of this subject, moveth this. Whether a man may (primo) at the first, fall into this, and sin against the holy Ghost? He is a Schooleman and his answer is not to seek; his answer is this. That two ways may a man sin against the holy Ghost. First, 
x Ex inclinatione habitus.  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, 
y Ex abiectione per contemptum corum per quae homo retra●it●●● a peccat●.  by a wilful rejecting of that, by which he might be kept from sin; and of this he saith that, howsoever it doth most an end praesuppose former sins (viz. that men walk in the councenll of the ungodly, and stand in the way of sinners, before they sit down in the seat of the Scornful) yet he affirmeth, that it is possible, that at the first a man may thus sin; and that (saith he) for one or all of these causes. First, for the freedom of his will. Secondly, for many preceding dispositions. Thirdly, for some great motive. Fourthly, for the weakness of affection to that that is good: Whereupon he inferreth that this hardly or never befalleth those who have attained to any good perfection, according to the saying of 
z Non arbitr●t quod aliquis en his qui in summoperfectionis gradu, constiterunt, ad subi●ū euacu●●ur, & decidat, sed paulat●m eum decidere est necesse. Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 3.  Origen, in brief his answer is this, that against the holy Ghost by final Impaenitency, man cannot sin at the first, but to this he cometh, by a long series, and order of precedent sins; but by contempt and rejecting of those 
a What these means are, is declared pag. 6  means of Grace which should keep men from falling, as also by blaspheming the Spirit of Grace, he may. Wherefore, since we have rejected his final Impenitency (wherein notwithstanding to the purpose of the mind, though not to the extent of the act, he alloweth a praesentany lapse) not allowing it to be a species of this sin, and only do allow the other two branches, viz. a malicious and contemptuous abnegation of the truth, and rejection of the Sacrifice of Christ (the only effectual means to withdraw us from sin) together with the blaspheming of the Spirit of Grace. The conclusion is manifest, that speedily, swiftly, with headlong haste, a man may sin against the holy Ghost, and fall into a final Apostasy.  
But herein, I take it, was Aquinas short: 
b A good wit unsanctified, is a good pray for the Devil, saith Greenhan.  For men of skill and knowledge. are most incident to it, as who for the most part, are more puffed up (according to that of the Apostle, ᶜ Knowledge puffeth up) which is an affection easily throwing man into this sin; the which 
ᶜ 1 Cor. 8. 1.  may further seem to be confirmed by Aquinas himself, who otherwhere, ask the question, whether the first Angel among the lapsed were the first among all, answereth, that it well might be so; for 
d In omni peceato duo sunt, Pronitas & Motivum. Primum est plus in Creatura ignobiliori; sed secundum est plus in nobiliori. Aquin. part. 1. q: 63. Art. 7.  saith he, In every sin, there are two things to be considered, viz. The proclivity, or proneness, and the Motive. The first is more effectual in a base creature, the second in a nobler: So then since the motive, doth more effectually work upon any, whose state is nobler, it followeth, that rather are the skilful, learned, and men of perfection, subject to this precipitation, than meaner men. Add to this, that by how much their understanding is the better informed, so much more free is their will, of a sudden to deliberate what is to be done.  
And if it be safe to instance in particulars, this precipitation is specially performed by abnegation, and abjuration of the known and professed Truth: For, though all abnegation of the truth be not this sin, nor doth bring it forth; yet, when a man doth deny and forswear the Truth, that Truth, which heretofore he hath processed, than many times the Lord doth in justice, give such an one over to hardness of heart, and a Reprobate sense: So that having fallen from the professing of the Truth, he doth also loose all love and liking of it, and never aspireth to any love of the same again, and who knoweth not, that, howsoever the Lord had mercy upon Peter, yet he was in the ready way upon that his abjuration?  
Now for the other kind of Apostasy, which by steps declineth and from one degree falleth to another give me leave to put here a Quare, whether it may not be thus described?  
First, he looseth his holiness, and sanctity of life, 
Degrees of falling.  to which he had attained, viz. external: which 
e 2 Pet. 2. 20.  Peter calleth the escaping of the filthiness of the World, This is the last step to which he cometh; and that he cometh to this, the zeal 
f 2 Kin. 10. 16.  of jehu, the 
g Mar. 6. 20.  reverence of Herod, the Repentance of 
h jon. 3. 5. 6.  Nineveh, the 
i 1 Sam. 28. 3.  reformation of Saul, the goodness 
k 2 Chro. 24. 2.  of king joash, do plainly show; here he beginneth to fall, losing this, the which is done by deceitfulness of sin, which overtaketh and beguileth him with profit or pleasure, or by some other means.  
Then doth God in justice give him over to Satan to be hardened in heart, that so the means of salvation cannot work upon him, Satan having this power given him, worketh effectually, prompting and insinuating into his heart (as he did into the heart of Pharaoh) diverse Reasons, why he should not hear the word, nor fear the threatenings: nor regard the judgements, tush (saith he) what, have not the best had their falls? Did not Peter deny his Master? Abraham lie? David commit adultery? And Let incest? The Righteous, doth he not fall seven times a day, and yet riseth again? Was not the repentance of the thief effectual to his salvation? Knowest thou not that at what time soever a sinner doth repent him of his sin, he shall surely live? Thus doth he lull the man asleep, yea, he sends him like jonah to the bottom of the ship to sleep, overwhelmeth him with security.  
Secondly, Hereupon he becometh perverse, and froward, and backward to goodness, growing into a dislike, an hatred against it. Nay, taketh occasion (like Pharaoh upon the speech of Moses to afflict the Israelites, so he) by the Minister's admonition and reproof to be more perverse and froward: And 
l Sicut ignis quanto amplius ligna susceperit in majorem flammam erigitur: sic anima mala quanto magis veritatem audierit, eo amplius in malitiam excitatur. Chrysost. in Math. 22.  as the fire by the heaping of wood increaseth the flame: So this mind increaseth in wickedness, by how much the more it heareth the word of truth. Thus judas covetous by nature, being reproved by Christ, proceedeth further to betray his Master. If he cannot finger the box of ointment to make money of that, he will sell his Master, and make money of him. Thus he proceedeth in mischief.  
Upon this God taketh away the joy that he had before: For before this he joyed in his knowledge, 
m Mat. 13. 20.  received the word with joy. Knowing and believing that happiness in heaven is the reward of holiness on earth. This God taketh away from him, he being unworthy of it in respect of his unholy and wicked life: For his conscience telleth him, that he hath neither part nor portion in it.  
Thirdly, Then doth he willingly cast away the faith which he had, viz. a Temporary one, as appeareth Mat. 13. 21. which includeth an historical knowledge, with a confused application. This he doth willingly cast away, neither doth he hold and profess any fundamental point of the Gospel, because the Scripture hath revealed it: For when he cannot find the truth of it himself, viz. That the precious promises do bring such joy and comfort as he heareth delivered, presently he calleth into question whether there be such or not, yea, and concludeth with the profane 
n ●eo the tenth. See Balc.  Pope, that the Gospel is but Fabula Christ's, the tale of Christ. And thereupon counteth the blood of the new Testament an unholy thing, merely deriding and mocking those, who ascribe so much unto it: and for himself is an utter enemy to the same.  
Hereupon doth God justly confound his knowledge, darkening his cogitation, blinding his mind, and his understanding, that seeing he would not use that knowledge that he had, he shall lose much of it, or at least be confounded in it: And indeed how can it be but that even his knowledge should much decay, since neither God blesseth it, nor he useth means to keep it?  
Fourthly, He doth now voluntarily fall away even from that civil honesty which the light of nature doth teach men: willingly wallowing in all manner of wickedness and pollution with greediness: not without spite and malice, seeking hereby (if it were possible) to be revenged of God, who hath rejected him, still by his vicious and abominable life, provoking him to anger, thus despiting the spirit of grace.  
Whereupon the Lord doth press his conscience with fear and terror, affecting it with the sensible feeling of God's heavy wrath upon his soul: yea, even setting him forth as a vessel prepared for destruction: causing his soul and conscience to witness so much against him, and at certain times making him to feel most horrible terrors and convulsions.  
Fiftly, Then grows he to impenitency, to fretting, to murmuring and reluctation against God, maliciously opposing himself against his Majesty: yea, hating him whom he can conceive none otherwise then a righteous judge to condemn him. Hence it cometh, saith 
ᵒ Calv. comment. in Heb. 10. 27.  ᵒ Calvin, that so boldly, yea, so 
p Contumaciter fr●mant.  malapertly they fret against God: They try indeed all means to remove the sense of God's anger, but in vain. For 
q Nam simulas breves illis inducias Deus concessit, mox ad tribunal suum retractos, tormentis, qua maxime fugiunt, eos exagitat, Calv. ibid.  so soon as they have a little truce, a little ease, presently he troubleth them again with torments, haling their guilty consciences before the tribunal seat of his angry justice. Now at the last doth this man perceive how fearful a thing it is to fall into the hands of the living God: yet having rejected the means of grace, cast off Christ, and contemned the sacrifice of his blood, he hath no power to return, but only breaketh forth into blasphemous, and reviling speeches against the Almighty.  
Then at the last doth God set the brand of destruction upon him, taking from him all hope of pardon, and so leaving him to Satan to be brought home by final impenitency, and desperation, to final destruction.  
Thus we see from the beginning to the ending, there 
Correllar.  is (as it were) a certain Reluctation and striving of the creature against the Creator, seeking still to go beyond God, and from one point to another, to despite and malice him and his just proceedings.  
Here I note; That as the precipitation is performed 
Note.  by the abjuration of the fundamental points of the Truth, So this other may begin with other smaller matters, 
r See afterward pag. 57  especially, fornication and profaneness, mentioned by 
s Heb▪ 12. 16.  Paul, and so by little and little creep upon a man, till it have possessed him with a total repugnancy and resisting. And that this description of the declination of an Apostata (which yet I willingly submit to the censure of the judicious learned) may not seem altogether to be rather a figment, and a thing devised, as probable and possible, than indeed any where to be found, or any where exemplified; give me leave I pray to examine the fall of King Saul, in the which me thinketh, I do clearly see, both those five acts of man falling, and resisting the work of grace; and also those five acts of God, punishing man for his fall.  
1. Saul looseth his holiness of life. In the beginning of his reign he had reform abuses; But now he beginneth to fall away, when by his foolish pity he spareth Agag, and the best of the cattle, contrary to the flat commandment of God.  
Then God giveth him up to the evil spirit, who worketh upon him, indeed strangely, but effectually, driving him into many strange and vncot●●●tts, certainly hardening his heart, against all goodness.  
2. Now groweth he to be perverse and froward, yea, falls into a dislike of all those that were good: persecuteth David causeless, even David the man whom he perceived God had chosen to be the heir of the kingdom: yea, the more that jonathan doth excuse David, and plead for his innocence, the more is he enraged.  
God taketh away his joy, for beside the vexation of the evil spirit, how is he fretted at the safety of David, he is in continual fear of him; For, an evil mind, (saith 
t Mens prava semper in laboribus est quia aut molitur mala, quae inferat, aut metuit ne sibi ab aliis inferantur; et quicquid contra proximos cogitat, hoc contr● se cogitari a proximis formidat▪ Greg. lib. 11. Moral.  Gregory) is ever in trouble, either devising mischiefs against other, or fearing mischiefs from others: always imagining that his wicked plots against his neighbour are returned upon his own pate. What joy therefore can Saul have, when as David still prevaileth, all Saul's plots will do no good; Michol saveth him, the Lord defendeth him, jonathan convayeth him away, excuseth him, the Priests commend him. Thus is he in continual trouble and travel; how doth he lay traps for him? yea, in the end neglecting all other businesses of the kingdom, he is wholly bend upon this, to persecute David, and to kill him.  
3. After his fall we can find not any one act of faith in him, and therefore may well allow him to have rejected it.  
We see also his knowledge confounded: proof hereof we have in his behaviour at those two times that David had him at the advantage, what man (were he not distracted and quite bereft of common reason) would have proceeded? but he is so blinded by the Devil, that he cannot see a kindness done to him. Thus also according to his gross ignorance stoth he bid the Witch of Endor, bring him up Samuel, not considering the state of the Saints after this life, how that Satan hath no power over them at all.  
4. Manifest proof is there of his pollution, though not in the 
u He contented himself with one only wife.  flesh (in which he was not much blame worthy) yet in other 〈…〉 tters, he is an usual swearer and curser, nourisheth 
* Some do gather that Michols Image, mentioned 1. Sam. 19 was an Idol, which she worshipped: for else whence should she have it so readily?  Idolatry in his house, an horrible and filthy murderer, causing 85. Priests to be slain, yea, he destroyed the city, and all in it, man, woman, child, suckling, ox, and ass, sheep, and all, spared none: What could he have done more to jericho? What to Amalek? What to the cursed Philistims? Yea, further he would have killed ˣ jonathan for excusing David, and 
● 1 Sam. ●0. 33  missing of that all to reviled him: were not these arguments of his malice against God himself, to persecute David the Lords anointed, to slay the Lords Priests? as who should say, if he could not prevent David, yet he would put him to his shifts, and perhaps make him come short of his hopes, and as for these Priests they should smart for it.  
The punishment of this hath evident confirmation, For how bitterly & sorely did the Lord press his conscience, especially, when 
* 1 Sam. 28. 5.  he saw the host of the Philistims, and at such time as the Lord denied to answer him either by Urim, or by Prophets: as also when Satan in the person of Samuel did reckon up his faults, and prophesy his destruction. But especially when he was ready to die, cap. 31.  
5. His Impaenitency and fretting, and murmuring against God is evident upon Gods denying to answer him, when he commandeth to seek out 
y As who should say Flectere si nequeo superos, Ach●●o●ta ●oveb●.  a Familiar, albeit, he knew them to be the means and instruments of the Devil, for which cause he had banished them heretofore.  
Lastly, the brand of destruction, final Impenitency and desperation was set upon him, a long time before signified to Samuel, but plainly practised by Saul at such time as God denyeth him any to be his executioner, and so he that wallowed in the blood of others, is now constrained by his own hand, to wallow in his own blood, that so he may once have ᶻ his fill of blood 
● As Tomyris to Cyrus Satia te sanguine que fi●●st●.  and murder.  
Quaest Yea, but how may it appear that Saul did renounce Christ, and his Mediation: which was set down as the proper Object of this sin?  
Resp: Indeed this is a material point, for except we find him failing in this, we shall do him wrong. We must therefore observe that the knowledge of the Messiah was then contained in types and shadows: and he then that did renounce and oppugn the certain and undoubted type of Christ, did also oppose Christ himself. Even as he that receiveth the Sacrament unworthily, is guilty of the body and blood of the Lord jesus. 
● When David was exalted to the kingdom, no doubt but the Lord did intend to represent to the Church a lively Image of Christ, that was to come: And not only for them to expect the promised seed in that lineage, but also to repose all their hope of external deliverances in the kingdom of David. For which cause the Psalmist, Psal. 2. Exhorting the Church to the fear of God, and submission to the Lords ordinances, addeth, Kiss the Son, etc. As if he had said thus: As you look for salvation spiritual in Christ, so expect temporal from this family, which God hath adopted to the kingdom. For the Psalm is literally to be applied to David, and mystically to Christ. Moreover, God did make the promise of an everlasting kingdom to David, that so the faithful might with greater confidence rest upon God's promise. Answerable was the practice of the Church. For it is observable that through the whole book of Psalms, the Church did pray for and expect deliverance from God in the name of Christ, who was represented to them, in the person of the King, descended from the house of David. Hence it is also that in the Captivity, the kingdom being in appearance overthrown, and all things subverted, jeremy lamenting the estate of the Church, particularly complaineth, that the kingdom which was the hope of the faithful was overthrown, Lam. 4 20. The breath of our nostrils, the Anointed of the Lord, was taken in their pits: of whom we said, under his shadow we shall live among the Heathen: i. e. The King of the posterity of David was taken away, under whose protection and defence, they did hope for safety. Not in respect of the external sign, (though many did look no further) but in the same as a type of the everlasting kingdom of the Messiah. Last of all, note this, that when the ten Tribes, did rovolt from the house of David, and chose jeroboam King, they are dealt withal, (Host 1.) as with an adulterous woman: The matter is this: God had set up his King, upon the holy hill of Zion, that is, established the kingdom in the house of David. And had by this means, tied the house of Israel to that family, from the which they might not depart, without manifest rejecting the Ordinance of God. By all which it is manifest that Daud was a type of Christ, and his kingdom a type of Christ's kingdom, and the Rejectors and persecutors of him, the persecutors of Christ.  Now it is evident, that ᵃ David was a type of Christ, and his kingdom a type of the kingdom of Christ. And the outward saluatio which the people did receive from David was a type of the spiritual salvation performed by the Messiah. Yea, all the hope of deliverance, was to be expected, according to the Lords ordinance, from that family. Yea (which is more) the faithful also did know so much, Lam. 4. 20. Moreover, it is worth the noting, that after the anointing of David, Saul of himself did obtain no notable victory: but either David was the principal, as in the battle with Goliath: or the sole Agent, as when he was Saul's Captain: Yea, once in the time of his troubles he saved Keilah, and chased the Philistims. For else Saul fought no battle till the last, which he lost: Indeed it is mentioned that 
b 1. Sam. 23. 28  Saul went against the Philistims, at what time he was upon the point to take David, but there is no mention made of Saul's prevailing against them. Further it may seem that by a common fame and speech of the people, David was accounted the King, from whom the Philistims had heard it, and thereupon reported to Achish, 
c 1. Sam. 21. 11.  is not this David the King of the Land? And certainly it is not unlikely but that the best men did depend upon him as their King, and therefore when Keilah is in danger, they come to him, not to Saul. Neither was this unknown to Saul, who, by his 
d 1. Sam. 24. 21  own confession knew that David should be King, and that the kingdom of Israel should be established in his hand, yea, he prophesieth of his prevailing, and prosperous affairs, and therefore exacteth an oath of David, that he would not destroy his seed after him, nor abolish his name out of his father's house.  
So that all this being laid together, it is manifest, I hope, that Saul cannot wash his hands of this crime, nor prove himself innocent in this fact: but must suffer himself to be ranked with judas, julian, and other wretched Apostatas.  
The blessed Apostle St. james speaking of them, who 
Transition.  to the naked and destitute of daily food, do say 
e jam. 2. 16.  Depart in peace, and worm yourselves, and fill your bellies, and yet give them not those things that are needful to the body, censureth the coldness of their charity, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What healeth it, what doth it profit? And not undeservedly; for what end is there of God's counsel, if there be no ability of performance? This censure of the Apostle might perhaps be applied to this mine admonition, to take heed of Apostasy; as if I did exhort men to warm themselves, and fill their bellies; and yet give them not those things that are needful to the body, id est, to practise those things which may preserve men from this Recidivation, and yet prescribe no means, set down no preservatives. Wherefore to satisfy the hungry and thirsty soul, in some measure, even in this point; I now come to the preservatives, which, being practised, are effectual, to prevent this consumption, this disease incurable, For, how soever this sin be of that deadly nature, that like to some violent poison, it being once received, there is no remedy, no help against death: Yet there is a Mithridatum, an Antidote, a Preseruative; which, if it carefully be observed and practised, will preserve (as that the body, so this the soul) from being infected with this deadly venom. The ingredients, that serve for this Mithridatum, are many, and to be gathered out of divers gardens: But I will content myself, only, with the Garden of the sacred Scripture, which is sufficient and containeth in it many several grave exhortations, like salutiferous herbs, purposely intended by the holy Ghost, for this confection.  
First, Remember Lot's wife, 
f Luk. 17. 32.  the words of our Saviour to his Apostles, exhorting to perseverance, the only virtue contrary this our vice, using thereto the example of a woman, who having, as it were, put her hand to the Plough looked back, and so became unfit for the kingdom of God, having escaped from the filthiness of Sodom, and now travelling towards Zoar, a place of safety, looked back, and became a pillar of Salt; and her example hung upon records, for a perpetual warning to all shrinkers throughout all generations (Lots wife) is memorable. First, in her sin, she looked back, no doubt (saith 
g Ex verbis Christi colligiinus pravo aliqu● desiderio fuisse ●tillatam. Calu. Comment. in Gen. 19 26.  Calvin) being tickled with some evil desire and affection, she did not leave Sodom willingly. Secondly, In her strange and wonderful transformation, presently, suddenly was she turned into a pillar of Salt. In respect of both these, remember Lot's wife. A great sin, Recidivation, Apostasy; A great punishment, present vengeance. Remember the sin to shun it, Remember the punishment to fear it: Our Saviour setteth forth the punishment of such as look back, viz. 
h Luk. 9 62.  They are unfit for the kingdom of God. St. Paul something more roundly, 
i Heb. 10. 31.  It is a fearful thing to fall into the hands of the living God. For that ground, which having drunk in the rain that falleth upon it, beareth nothing but Briars and Thorns, is rejected, and is nigh unto cursing, whose end is to be burned. Heb. 6. 8.  
Secondly, Grieve not the holy spirit of God, etc. 
* Eph. 4. 30.  as did the 
k Psay 63. 10. Psal. 95. 10.  Israelites in the Wilderness, forty years, lest the Lord swear against you also in his wrath, that you shall not enter into his rest. First, The spirit of God is the seal of our Redemption, therefore grieve him not, neither by neglecting assurance when thou mayst have it: (To day if ye will hear, harden not your hearts, to day, while it is called to day, hear his voice) nor in wilful doubting of that assurance recorded in the word. This spirit, which is the seal of our Redemption, is the spirit of God, therefore grieve him not; Of God our Creator, whose glory we are to set forth; Of God our Redeemer, who hath enlarged our feet out of the snares of Satan; Of God the judge and avenger of all those who shall vex his spirit. Thirdly, The spirit of God, is an holy spirit; Holy in his essence; Holy in his operation, therefore grieve him not, neither by neglecting the duties of holiness, in hearing the word: For what knowest thou O man, whether ever thou shalt hear it more? And perhaps thou mightst at that time have hard that, that might have done thee good for ever. Not by resisting, or at least, not listening to the good motions which the spirit doth put into thine heart, much less by wilful falling into any sin! O take great heed of this, for what knowest thou (wretched man) whether ever thou shalt come out of the same again? Thou hast not Repentance in thine own hand; yea, what knowest thou whether this be not the first step that thou steppest on to final Apostalie.  
Thirdly, Holding faith and a good Conscience, In which 
1 Tim. 1. 19  words the Apostle doth exhort Timothy to stand manfully against all lets and impediments, and being called to the ministry, to fight a good fight, id est, to be vigilant and diligent in his office; vigilant, to watch against all enemies; diligent, to expel them: And not without cause doth he thus stir up Timothy, for the office of the ministry is a kind of warfare, in which Satan, Heretics, Schismatics, lewde-livers, and false brethren do in hostile manner oppose the Church of God; Against all which, the Ministers, who are the Ancient 
Antesignani & duces, Calu.  bearers and Captains, must oppose themselves. Now that he may the better make resistance, and perform the office of his Ministry with joy, the Apostle showeth with what armour it is fit that he should be furnished, viz. Faith, and a good Conscience. Faith, that is to say, wholesome doctrine, which, cap. 3. 9 he calleth the mystery of Faith, the mystery of godliness, that is, the doctrine of the Gospel, which must be kept in a pure Conscience. And certainly those two are wonderful requisite in a Minister; Faith, and a good Conscience, nor are they of less consequence for every Christian. I can compare them to nothing so well, as to a precious pearl, and a rich carquenet, both must be regarded. Faith, the doctrine of the Gospel, the form of wholesome words; a rich pearl, an incomparable treasure, better than thousands of gold and silver, wherefore how much ought we to fear lest it should be taken from us? For what is this wholesome doctrine, but like the star that led the wisemen to Christ, which when they lost, into what by paths were they driven, and how much trouble ere they found it again? So here keep the pattern of wholesome words, and it will guide you in the right way, suffering you to decline neither to the right hand nor to the left, neither to suspicion nor to profaneness, neither to Schisms and Heresies, nor to Atheism and Epicurism. This is the precious pearl. The rich Carquenet is a good Conscience, a pure Conscience; in this must we keep Faith, else it will be lost. For whence cometh it that so many continually do reject the truth, and fall into wicked sects and damnable heresies, but because they were not careful to keep the sound doctrine in a pure Conscience? and therefore God justly punished their hypocritical dealing with this judgement, sending them strong delusions, that they should believe lies, who delighted not in the Truth▪ Two fearful examples doth Paul here allege, of two men who casting away the Carquenet, lost also the Pearl; putting away a good Conscience, as concerning Faith, made shipwreck, id est, were quite deprived of it: For (saith Beza) they who keep not a good Conscience do also by little and little, lose the gift of understanding. Wherefore lo here another excellent means to prevent Apostasy, Hold Faith, depart not from it, for whatsoever is not of Faith is sin; keep a good Conscience unspotted undefiled, transgress not against that, keep the form of godliness and deny not the power thereof: As we profess to know God, so in works deny him not; for what is the end of the Commandment, but love out of a pure heart, and of a good Conscience, and of Faith unfeigned?  
But amongst all the parts of holy Scripture, there is not any one book, so well furnished with variety of exhortation, tending to stir men up to perseverance, and to take off revolting, as the Epistle to the Hebrews, wherein the Author doth hoc agere, in a manner aim at nothing else, wherefore whatsoever prescripts of Physic I have else to give, shall thence be deducted. 
● Heb. 12. 16.   
Fourthly, Let there be no fornicator, nor Profane person, etc. The words of Paul, prescribing a caveat to take heed of this our sin, id est, 
m Neque in secundam legis tabulam, neque in primam offendens. jun. Paral. 3. in Heb. 12.  neither in the second table nor in the first, give way to any gross sin, and namely not to these, whereby the Spirit might be grieved, and by which, that Communion of Saints, that aught to be in the Church, might be violated. Three reasons, I suppose, may be given, why Paul instanceth rather in Fornication, for the second Table, than any other sin. First, Our bodies are the Temples of the holy Ghost, and fornication is a sin against a man's own body, by this then, should the habitation of the holy Ghost be defiled, his Temple profaned, yea, and himself driven forth by our uncleanness, and pollution. Secondly, Fornication is a sin of a pleasing nature, to voluptuous persons, and they who place happiness in pleasure, do most easily yield to this sin, and having once yielded, it is so clammy, that, like pitch or birdlime, it sticketh and cleaveth to them; and so cleaveth, that it rather brings them to renounce the Gospel, and the doctrine of it, then to give over this filthiness and uncleanness. Thirdly, Fornication found in any member of the Church, is such a sin, as may not be tolerated in the congregation without manifest danger of infection, so that in necessity the Congregation must proceed to excommunication 
n 1 Cor. 5. in tot●.  as Paul prescribeth, by which the party delinquent, is delivered up to Satan, who is ready presently to possess him with 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12, 15.  a root of bitterness, against God, his truth, and the professors of it, for these causes I take it, doth he instance in Fornication, and the like might be said for profaneness: The sum is this; Harbour no sin wilfully, and by name not this, for it is a poison to the Soul, and infection to a Christian profession.  
Fiftly, Keep the profession of our hope without wavering. 
p Heb. 10. 23.  Another excellent Antidote prescribed by our Apostle, as we have hope in heaven, and have been called to the hope of the Gospel, and thereupon have professed the same before men, so must we hold it fast without wavering, not doubting of it, or calling it into question, after that we have been persuaded of it: For he that having once believed the truth of the Gospel, and professed his belief, doth afterwards begin to question it, and dispute against it, doth justly deserve to be given up to a Reprobate sense, that as he would not hold fast when he had time and opportunity, so now he should for ever loose the hope of happiness manifested in the Gospel.  
Siztly, Provoke one another to love and good works, 
q Heb. 10. 24. & Heb. 3. 13.  exhorting one another, id est, in season, out of season, publicly in the Church, privately from house to house, in all places, at all times be ready to stir up one another to constancy and perseverance, edifying one another in that most holy Faith. And 
r Ne quis in incredulitatem aut deiectionem incidat, hoc remedium ostendit, ut scilicet fideles exhortentur se mutuo. Marlorat.  certainly not without cause doth St. Paul prescribe this as a means to prevent Apostasy, for good it must needs be, both for thee that exhortest, and for him that is exhorted. For him, whilst thou stirrest him up to walk in the path of godliness, for thee whilst thou art careful to mend thine own ways, for him, since thou pullest the more out of his eye; for thee, since thou must also pull out the beam out of thine own eye: And since this exhortation must be mutual, therefore also men must 
s Heb. 13. 22.  suffer the word of exhortation patiently, not kicking against the prick, nor spurning with the heel against him that seeketh to reform them.  
Seventhly, Forsake not the 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  assembling of ourselves together, or as the Genevah readeth, the fellowship that we have among ourselves. A third preservative set down by Paul in the 
* Heb. 10. 25.  same place concerning this our sin, exhorting to observe the holy assemblies, and neither of our own accord forsake them, nor suffer ourselves profanely to be led away from them: The which he exemplifieth, as the manner of some is, to deter 
* Ad deterrendum pios ne forte quod in aliis damnum est, id sibi patiantur. accidere. jun, Parall  and scare the godly, lest they should suffer that to happen to themselves, which is a damage and detriment to others. Many in the Church do (and indeed justly) condemn those, who for their offences, are to be separated from the Congregation; whereas in the mean space, they themselves do more loosely, and at their lust and pleasure, neglect, forsake, yea, and contemn the Church assemblies: They which are frequent in the Communion of Saints, have a good means to keep them from Apostasy; but if they forsake the same, then are they subject to errors, Schisines and damnable Heresies. It is observed, that Euah was seduced by the Serpent, when she was out of the company of her husband; and certainly it is manifest, that hence arose the whole generation of Vipers, the brood of Heretics, which have been in all ages, viz. when men, puffed up with pride of their own gifts, have scorned and contemned the fellowship of the Church, and so have run into singularity, and thence to Heresy, and damnable Apostasies. One preservative more, and so I conclude.  
Eightly, Take heed lest there be in any of you an evil heart, and unfaithful, 
k Heb. 3. 1●.  or an evil heart of infidelity, wherein to the end that men might take heed of Apostatising from God, he exhorteth them to see to their heart. Many do make a fair and glorious profession of the Truth, whereas in the mean space in heart they affect it not, nay, dislike it; Therefore, saith he, Take heed, and be very circumspect, lest any of you carry an heart incredulous, and rebellious against the doctrine of the Gospel, for it must needs be that such a one shall in the end return to his former vices, and taking port with Satan, fall from the living God. A good Caveat for hypocrites, who desire not sincerity, but only make a fair outward show, to please the world, They love the praise of men more than the praise of God; Certainly these men are all of them subject to this sin, and may as well come to it as judas, julian, or any of the rest, 
y julian to save himself from the anger of Constantius, shaved himself professing a monastic life. Socrat. Hist. li. 3. cap. 1.  who indeed to satisfy their own turn, to get applause of the world, to shun perils and dangers are content with, yea, forward in the profession of Christianity, when (God knows) their hearts are not upright with God, and therefore what marvel if they go out from us and become Apostatas, since they never were of us, id est, of the number of those who having sacrificed their hearts to the Lord, dedicate both body and soul to the profession of godliness. Moses to the people giveth this same charge, 
z Deut. 4. 9  Take heed to thyself and keep thy soul diligently, mark that, keep it, and keep it diligently. The which Solomon secondeth, ᵃ keep thine heart 
● Prou. 4. 23.  with all diligence. Tremellius readeth, supra omnem observantiam, above all manner of keeping, i. e. more diligently than thou wouldst keep any treasure. And why? Salomon's reason is good. For out of it, are the issues of life. All the actions, good or evil proceed from 
b Mat. 12. 35. & 15. 19  the heart. It was provided by the Law of the twelve ᶜ Tables, that all springs and fountains should be kept 
● Frontin. lib. 2.  free from filthiness and pollution, lest these being corrupted, should fill the land with insection, so is it here. Paul's reason is more effectual, viz. in departing from the living God, id est, lest you depart from the living God, intimating, that as by faith we do come near to God, and cleave unto him, so by our infidelity we fall from him. So then to conclude, The heart is all in all, therefore hear we so often, My son give me thy heart. Wherefore if any be desirous (as all aught) to shun this sin of Apostasy, let him here begin, it is not the least good help, Keep a good heart; Take heed there be not in any of you an evil heart of infidelity and unbelief, for if there be, it cannot be, but you will in the end depart from the living God. I have now done, And I suppose, that that censure which 
d Lib. de Arte. Poet.  Horace passeth upon the tedious Poet, will also pass upon me, Tenet occiditque legendo. But if the Lacedaemontans thought themselves well excused when they said, The 
e Thebani suis injurijs secerunt. ut breviloq●entia uti desiêrmius.  Thebans have been so tedious in their injuries, that we cannot use our wont brevity of speech: I hope the multiplicity of matter whereof I have had to speak, will also in part hold me excused? The comfort therefore that Diogenes Synopensis, having almost tired his Auditors in reading a long Oration, (spying at last the blank paper) gave them, do I present to you. 
f Bono animo estote, terram videmus.  The haven is in kenning, the land within sight. For I am now come to that which I have still pointed after, viz. the end. Now therefore give me leave, like the newly arrived Merchant, to sit down and count with myself what is the sum of all which in this ship I have ventured. Now I find that the summa totalis cometh to this.  
First, You heard the explanation of the Text, by observing the term used, and the number insinuated. Then did I propound the two main parts of my Discourse, wherein, first, I sought out the sin what it was, secondly, Searched it, to see why incurable? In the disquisition, having found it to be the sin against the holy Ghost, we passed by those six kinds reckoned by the Schoolmen, and proved by Argument, both in general against them all, and in particular against each, that no one of them is that sin which we sought for. The which at the length was defined to be a general Apostasy of a man fallen from the known Truth, even to a malicious persecution, and blaspheming of the same; the which words I reduced to three heads, first, The whence, viz. from the known truth, The truth of the Gospel, not of the Law. Secondly, The whether, to a malicious persecuting and blaspheming. Thirdly, The motion, a voluntary and universal Apostasy. In searching the deadliness of the wound, I found it to be therefore called a sin unto death, because it is irremissible. The which was confirmed by Scripture, and reason. Reason drawn, first, From the Object, it being a sin against the Gospel, and against the spirit. Secondly, From the nature of it, In that it doth wittingly, willingly, maliciously, totally oppugn and resist the means of pardon. Thirdly, From the punishment of it, it being deprived of the Church's prayers, and rewarded with Imprecation by men, Hardness of heart by God, and Impaenitency by itself. The Use of all was, First, For examination and trial, where were discovered certain grounds of suspicion, causing a man justly to be suspected for an Apostata. Secondly, For admonition and exhortation, to take heed of it, where also were described the degrees by which man relapseth into this sin, and also now lastly some Preseruatives were prescribed to keep men from Apostasy and Recidivation. In all which discourse, might I be so happy, as to have neither troubled your patience with things impertinent, nor to have praetermitted aught that was necessary; Solomon in all his royalty could not find more contentment than I in mine endeavours. But if I have been too prolix, impute it to the matter, if too concise, impute it to the time: Howsoever, let God be glorified, that man may be comforted. Now unto him that is able to keep us that we fall not, and to present us blameless before the presence of his glory with joy: that is, to God only wise our Saviour, be glory, and majesty, and dominion, and power, both now, and for ever.   
Amen.  
τω θεω μονω δοξα.