THE SIN OF BLASPHEMY AGAINST THE HOLY GHOST, Scholastically examined; the reasons of the absolute Irremissibility thereof displayed; An admonition to all Revolting Apostates annexed.  
By JOHN MEREDYTH, Sub-Deane of Chichester.  Mark. 3. Vers. 29. 
He that Blasphemeth against the Holy Ghost, shall never have forgiveness, but is culpable of Eternal damnation.  Heb. 10. Vers. 38. 
Now the Justice shall live by Faith, but if any withdraw himself, my Soul shall have no pleasure in him.  Aug. Lib. 2. de Trinit. Cap. 1. 
Magis amabo inspici a rectis, quam timebo morderi a perversis; Gratantér enim suscipit ofculum Columbinum pulcherrima & castissima charitas, dentem veró caninum evitat cautissima humilitas, vel retundit Solidi●●ima veritas; Magisque optabo, a quolibet reprehendi, quam sive ab Errante, sive ab Adulante laudari.  
LONDON. Printed for john Marriot, and are to be sold at his Shop in St. Dunston's Churchyard in Fleetstreet. 1622.   

TO THE REVEREND, RIGHT LEARNED, and RELIGIOUS PRELATE, Doctor thorn, Deane of Chichester.  
IT was my natural Love, and affection to my native Country, (right worthy Sir) and to the Church of CHRIST in these parts, which since the time of my settled residence hereabouts, invited me in the performance of the work of my Ministry, to strike at the chief adversary, who though he be branded even in his forehead, 
Gal. 1. 8. 9 1. Cor. 16.22,  with an Anathema yet doth he still secretly seduce from us, and carry with him to perdition no small number, and is like (unless your vigilancy prevent it) to prevail further. Serpit, & serpet hoc 
Cic. Epist. Tam.  malum longiùs.  
It was your zealous authority which indulged my safe conduct to that sacred place in your Cathedral Church, whence shortly after (but at several times) I delivered this subsequent Treatise; the subject whereof is that dreadful Sin against 
Mat. 12.31.32 Mark. 3.29. Luk 12 10. Heb. 6.4.5.6. Heb. 10.26.27 1. joh. 5.16.  the holy Ghost, to terrify all such who are upon every beck of the Adversary as ready to excurre, and run out from us, as he is to inveigle them to join with him, and most virulently to blaspheme that truth, which eftsoon they professed.  
In regard of which premises, of Duty partly, partly of Presumption, I do consecrate these my labours unto your Name, intruding (as it were) upon you for Protection, to ensconce me against the vilification of all Hickescorners, that having learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assume the office of 
Guil. Budaeus praesat in Comen.  Momus unto them, taking it as a great grace (God wots) to disgrace those, whose worth they may rather envy then imirate.  
These are those Eyes (forsooth) and Overseers of other, of whom God's Church may justly complain, Contenebrati sunt oculi mei, yea happy were he, were she delivered of such Eyes, which as the Prophet speaks, Nihilrespiciunt nisimalae. 
T●ren. 5. Habakkuk.   
To whom then in this case should I break myself in these parts? but to yourself, which I do: Rumpantur ut ilia Coaro, Ask of Religion (faith jesus 
Virg. Bacol.  the son of Syrach) of him that hath Religion; 
Ecclus. 37.11.  of a matter of Learning of him that hath learning: as for any blind Aristarchus or his buzzardly brood, who shall presumptuously smite the Law, and diffame the Doctors thereof; and slander his Mothers own Sons, what have I, or indeed, what hath the Spirit of God to do with them?  
They occasion the Adversaries of the Truth to perfist in Heresy, yea through their judaical prevarication, some Citizens of Faith (as they seemed sometime) with a Nolumus hunc regnare super nos, 
Luk. 19  cast off the yoke also.  
If any friend them, I reckon them as did Clement in the number of those, Qui exterminare volunt Ecclesiam 
Dist. 93, Ca●▪ si 〈◊〉.  Det, I for my part, I confidently profess, I pass not for them; yea I proclaim myself a mortal enemy for God's cause, unto such men; Semper metales insequanter hosts.  
Unto thee therefore (the Resplendent Star of 
Joh. 〈◊〉, ad 〈…〉. Hebr. Ep●a.  this Climate) do I fly for Patronage, as to a man for thine incomparable skill in the Oriental sacred 
D. Pi●. petr. ●. H. G●frey Po●t. O●. Joh. Dr. in libr. praeterit. pr●f●●t. Vita & 〈◊〉 joh. Dr. Abo●● Cur●andro Authore.  tongues on this side; and beyond the Seas, by men unmatchable therein most worthily famoused, as to a man, both in 
* See his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Behold the man to King james.  Divine and Humane literature more profound (which shall I say) or eloquent. As to a man for thy piety to God, thy Charity to men, and above all, thy most provident feruentzeale, in preserving the Possessions, Immunities, & Privileges of that little 
a 〈◊〉 19.20.22  Segor (that Sea Church I mean) which thou dost now illustrate condignly renowned; In a word, to one for that 
His Tuilius or 〈◊〉 to the Earl of Pembroke.  
b joh. 2●. 15. 16.17  Christ's triple Pasch well known to all, Virtus Vlyssis (I will usurp that of Seneca) 
c 〈…〉.  nota Donais est satis, Nimisque Phrigibus. To conclude, I subject this Tractate to the Censure of the Church, and your worthy self; which I do not publish (I protest) for any ostentation, much less for any purpose to detract from the labours of other more learned Divines, (whom I cannot nevertheless acquit from deficience, and error in this argument) nor do I obtrude it on the world as a new Article of Faith, to oblige Consciences; for by experience in myself, and observation in other, I find it to be most true, which that great light of Physicians spoke of Archigenes his error, as elegantly as modestly, 
Galen. lib. de Composit. Medicament. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2ᵒ.  saying: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. It is a hard matter for him that is but a man, not to err in many things, as being only sciolous in some, misprisioning other, & writing also, and publishing some things incuriously.  
But from the first birth of it I intended the public benefit of the Church of Christ, that is; That Apostates might be recalled, terrified, or confounded, wavering or doubtful Christians might be confirmed or reestablished, our Lord and Saviour JESUS CHRIST might by his Gospel be glorified, now and evermore. So be it.  
So far thee well, thou rich Ornament of Chichester poor Church.  
To your Reverence, the most Devoted: JOHN MERIDTYH.   

To the Indifferent Reader.  
GOod Reader, as we are obliged by Christian modesty to Believe the principles of Faith, before we presume to discuss them by reason; So I hold it Negligence, if after our confirmation in the Faith, we study not to understand the reason of that we believe. In which consideration, I (though the weakest among thousands) am excited, to wade into these depths, where (as 
* Ad Leandr, de Expositione libri Job.  Gregory saith) Agnus peditet, & Elephas natet, the simple may find what to learn, and the learned what to admire as Incomprehensible.  
Wherein, if (by God's assistance) I do happily find aught, whereof before I was ignorant, I do willingly impart the same unto others; Apertae Musarum januae.  
The unstable dissoluteness of sundry debauched Varlets, in this decrepit Age of the world wherein we live, who halting between two opinions, spare not to belch forth blasphemies against the Truth, whereof they are assured, hath moved me to search into that fearful Sin of Apostasy, that those who repute it a small matter, to departed from the Truth of the Gospel, to the Tents of Antechrist, may consider the danger, and retire, before they fall into that Sin against the Holy Ghost, which is Irrecoverable.  
Again the tender Consciences of other, who captivated with a conceit of this Sin, have been swallowed up in Despair. How necessary the Subject is, I refer to thy judgement; In the mean time I fear, that least as Painters, who limb a satre creature in ugly form, deserve just rebuke: So I should draw on myself deserved reproach, by clothing so wrothy a matter, in a rude and unpolished style.  
Tet this may not withhold me; for I bind no man from more curious performance hereof, whom my harsh phrase offendeth: But this I crave; If any suppose that I have set abroath herein, any thing different from the Truth, let him not presently condemnt me, as a presumptuous publisher of Novelties, or a broacher of falsehood, until he hath first consulted with the Authors herein alleged.  
Howsoever, if I have not attained my purpose herein, yet I rejoice in seeking laboriously; though the length and difficulty of the way cause me to fail:  
This I am sure, I may truly say; I have done my utmost: I have sought, if not sound; I have called, if not received an answer.  
Take it (gentle Reader) as it is, if it answer my desire, it cannot displease thee; However, I publish it, to God's glory, and thy good.  
Thine in Christ jesus, John Meredyth.   

The Sin OF BLASPHEMY against the Holy Ghost, Scholastically examined; the reasons of the absolute Irremissibility thereof displayed; An admonition to all Revolting Apostates annexed.  HEB. CAP. 3. VER. 26. For if we Sin wilfully, after we have received the knowledge of the Truth, there remaineth no more Sacrifice for Sinne. 
THis Scripture, is one of those places, whence certain of the 
* Epipha. lib. z. cont. haer. tom. 1. haeres. 59  Ancient, took occasion to improve the authority of this Epistle.  
Hence was it, that Novatus the Catharist, laboured to maintain that merciless position, 
* Cyprian. Epist. lib. 3. Epist. 23.  That whosoever had once after Baptism fallen into persecution, though afterward he presented himself before the throne of God's grace, with fountains of tears, yet had he the Gates of his mercy shut up against him for ever.  
Hence is that, which Mr. 
* Institut. lib. 3. Cap. 3.21.  Caluin observed; that Quidam boni viri, hanc supposititiam Epistolam crediderunt; That certain worthy men, (speaking of some of his own time) being offended at the roughness & austerity of this Doctrine, admitted not this Epistle as Authentical, when as notwithstanding, the profound Mysteries, and impregnable arguments therein contained, do maintain, 
* Theophilact. in expos. verse. 3 Cap. 1. ad Hebr.  Nullius alterius esse posse nisi Pauli; that it can be fathered upon none other but St. Paul, in whom Christ himself spoke.  
Wherefore that all occasion of doubt and obscurity may be removed, which partly crept up by Abuse; partly for want and neglect of that due respect, which ought to have been had, unto that dependency, which these words have on the pręcedent, (without which) they cannot be read unto any true sense in themselves; I will display the scope and drift of the Author in this Epistle.  
Whose general intention is, to set forth and declare unto us, the Dignity and Excellency of our Saviour Christ; the Sufficiency of the Gospel, and the Insufficiency of the Law.  
And to this end, he divideth his Epistle into four parts; In the first, he showeth the Excellency of our Saviour, by comparing him, (but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by way of pręheminence and superiority; First with the Prophets; Secondly with the Angels; Thirdly with Mos●s; Fourthly (by way of Allusion) unto the Leviticall Priesthood: and this, in the first seven Chapters of this Epistle.  
Secondly, by way of recapitulation, of certain points premised in the former Chapters; he doth more at large express the Insufficiency of the Law, and that by comparing it; First, with the New Testament; Secondly, by the figure of the Tabernacle; Thirdly, by the conditions of the Legal Sacrifice; and this from the beginning of the Eight Chapter, unto the nineteenth Verse of the tenth Chapter.  
Thirdly, out of the former Doctrine, he draweth certain moral precepts, which extend, unto the 18.th Verse of the last Chapter.  
Wherein, first he exhorteth them to embrace the Gospel; and to make his Doctrine more effectual, and persuasive, he declareth the utility redounding to those who persist therein the 23. Verse of this Chapter.  
Secondly, he propoundeth the dangerous and dreadful fall of those, who after they have once believed it, and known it to be the Truth, become notwithstanding of their own accord, backsliding Apostates, and malicious Adversaries thereunto, and this in my Text. Wherein, I note the aggravation of this Sin of Apostasy by three Circumstances.  
First, because it proceedeth from a firm resolution, and malicious will, and purpose, to Sin in this kind; In this word Wilfully.  
Secondly, because it is against the Evangelicall Truth, before believed and known, In these words; After we have received the knowledge of the Truth.  
Thirdly, because of the Inexpiability of it; In the last words; There remaineth no more Sacrifice for Sinne.  
There is no one place, in the whole body of the Holy Scripture, which doth so evidently explain that dreadful 
Math. 12. Mark. 3. Luk. 12.  Sin, spoken of by our Saviour in the Gospel, (that Sin I mean against the Holy Ghost) with the circumstances, and sequel thereof, as this brief Text, if it were throughly examined, and exactly discussed.  
I am (I confess) in every respect, unworthy to undertake a matter so holy, so indifficult, so Divine, so fare above the reach of my capacity, who am every way unmeet to be named with those, who have laboured before me, to unmask the face of this obscurity.  
But I do humbly beseech the true Lord and Master of us all, that he would vouchsafe to instruct me herein, either by the Sacred Scriptures, or by the writings of the holy Learned, and by the Assistance of his holy Spirit; that I may so propound, so affirm; that in my assertions, I may always cleave unto the Truth; So that what proceedeth from me, may principally be acceptable in his sight, and consequently accepted by the faithful.  
To enter therefore into the handling of this obscure question; I observe these points:  
First, the distinct Species or kind of Sin, here mentianed, In the first word; Sinne.  
Secondly, the Sub●●ct of this Sin: the Will, wilfully.  
Thirdly, the Object, against which it is committed; the Truth.  
Fourthly, the Circumstances wherewith it must be invested, Believed and known; in these words, After we have received the knowledge of the Truth.  
Lastly, the Sequel or Effect of it, Destitution of remedy: In these words, There remaineth no more Sacrifice for Sinne.  

The distinct Species or kind of this Sin; If we Sinne.  
THE term Sin, is used in the Scriptures, and by Divines, in two Senses.  
Sometime Generally; and so it expresseth All, or any Sin, of what kind soever, wherewith God is offended; as by our Saviour it is used, Whosoever committeth Sin, is the Servant of Sinne. 
joh. 8.   
Sometime particularly, and for Distinction; and so it designeth Some one Sin, In which sense also it is used by CHRIST, to specify to the Pharises, their wilful Incredulity; If I had not come and spoken unto them, they should not 
joh. 35.  have had Sin; by which saying, he would have us understand, saith the Father; 
* August. ibid.  Non omne peccatum, not every Sin, under a general term; but Magnum quoddam peccatum, one certain great Sin; which was, Quia non crediderunt in eum; their non credulity,  CHRIST came to this end, that they should believe in him.  
And in this sense the word Sin is here used; viz. to denote a particular Sin, namely; A total Desertion of the Faith of Christ, before received.  
The occasion was the Instability of the Hebrews, who slid back from the Gospel, which before they professed; And in these words, the danger of such Apostasy is expressed by the Apostle, first laying before them the quality of Apostasy, in the word, Sinne.  
As CHRIST came to call the world to follow him, proclaiming life Eternal to all who believed in him; So he meant, that those who refused him, or having received him, but after departed from him, should have no part in his promise.  
For when he sent abroad his Disciples, with prędiction of the Cross for his sake, he said, that those only; Who 
Math. 10,  continued faithful unto the end, in bearing Witness unto his Name, should be saved; and contrarily be by so much more remote from Salvation, by how many more degrees, they separated themselves from CHRIST.  
But as three things necessarily concur to make a Christian;  
First, Faith, whereby we believe in him, and assent to his Gospel.  
Secondly, Confession of his Name, and profession of his Gospel.  
Thirdly, Defence of his Name and Gospel, and that unto Death, if need so require.  
So there are three Degrees, by which a man falleth away wholly from CHRIST, and unrecoverably depriveth himself of Salvation:  
First, by denying Christ or his Gospel, against his Belief and knowledge.  
Secondly, by an universal Apostasy from Christ.  
Thirdly, by Rebellion, and hate against Christ, accompanied with all manner Impugning him, and his Gospel.  
First, when God's Truth shall manifestly appear unto thee, so that thou art convicted in thy heart and Conscience, that the matter standeth so, and cannot be otherwise; yetnotwithstanding, thou darest Impiously deny this Truth, affirming it not to be of God, but of the Devil, like the wicked Pharises, who against their Conscience, ascribed the manifest work of GOD, to Belzebub; when as notwithstanding, they daily perceived such things to have been done by him, which no man could effect, except God had been with him.  
This is, Non videre quod videas saith a 
* Pacian. Epist. 3. ad Sympron. No●at. Rom. 14.  Father; to shut thine eyes, lest thou shouldest see.  
The Apostle saith, that Whatsoever is not of Faith, is Sin, and that Privatively; and therefore the Pagans, notwithstanding their Ignorance, perish; But whatsoever is done against Faith, and a good Conscience, Positively, is the fury of Sin, which is Irremediable; and whosoever being fallen, is not raised again by the Suggestion hereof, there is no hope of him;  his Conscience, which is Instar mille testium, as strong as a thousand witnesses, is seared and senseless; for such are dead while they live; who seeing are blind, and do not see; hearing are deaf, and hear not the 
1 Tim. 4.  Spirit; and such renouncing CHRIST, who is the Life, shut up the way, by which they should return unto him again.   

Secondly a total Apostasy from Christ.  
AS Sin doth formally consist, in 
* August. lib. de lib. arb.  auersione ab Incommutabili bono, in turning from the unchangeable Good; so there is One Sin which separateth a man wholly from God.  
But as Man is joined unto God, principally by Faith, 
Aquin. 22, 2. quest. 12. art. 1.  so Infidelity taken contrary, for a contempt of the Faith, and Impugning the same; or rather that, which Bonoventurae 
Contiloq. ●●. 1. Cap. 26.  calleth Apostaciam perfidiae, a wilful turning from the Faith once received; so that the party doth Male de Deo sentire, think evil of God, Blaspemare speak reproachfully of 
Comb. in compend. Theolog. lib. 3. Cap. 6.  him, & Sacramenta indigne tractare, scornfully abuse his Sacraments, this I say, separateth a man farthest from God; So that it consisteth not, in any Act of Infirmity, or breach of the second Table.  
But in an universal Defection, and revolting of the Reprobate from the means of his Salvation; Quod ex de'perato 
Inset. lib. 3. Cap. 3. 23.  furore profectum (saith Mr. Caluin) the which proceeding from a desperate fury, betokeneth the party to be possessed by the Devil.  
Thirdly, which is the greatest Impiety of all; when the Soul is grown to that Impudence, that it laboureth by all means possible to subvert CHRIST and his Gospel; so that now 
* Bernard. Ser. the 7. mrijs.  Eum paenitet adhaesiss● Christo; he grieveth that ever he followed Christ; and for all his sweet Mercies, in steed of thankes, he repayeth him with contumely and persecution.  
First, to this purpose, (as one 
* Rich. de Scto vict. lib. 3. de crud. Interho●inis Cap. 18.  noteth) he doth Abijcere, cast him of, with Nolumus hunc regnare, refusing to be any longer called a Christian.  
Secondly, Obijcere, mainly oppose himself against his honour.  
Thirdly, Deijcere, labour to suppress his Dominion.  
Fourthly, Subijcere, tyrannise over him, and trample him under feet.  
O how fearful a case is it, to impugn Christ, who is the Truth! Such a one rideth with the Devil, who is the Father of Lies; and therefore it may well be a Sign of one 
joh. 8.  that posteth to Hell; those are they, who Sin against the Holy Ghost, which never shall be forgiven.  
The which Sin is extended by the Schoolmen unto three Degrees: Sometime it is Conceitted in the Heart, and 
Heb. Cap. 10. Vers. 19  there resteth; as in those, Who account the Blood of the Testament as an unholy thing.  
Sometime it is attended with a Detestation of the affection, and breaketh into Words; and then with Blasphemous mouths they revile the Spirit of Grace. 
Verse codem,   
And at length as open Enemies to Christ, and his Truth; they manifest it in Action, Treading the Son of God under 
Ibid,  their feet; saith the Apostle.  
And although the Sin against the Holy Ghost, be the Speaking of a word against him; yet it causeth no doubt in this point: For a man may speak diversely; (
* Caictan. in Con. ad 2●. 2. Aquin. quest. 13. Art. 1.  saith one,) Optative, in heart; Enunciative, vocally; Imperative, wilfully; compelling other to the like.  
This appeared in Iultan the Apostata:  
He 
* Socrat. l●br. 3. Eccl. hist. cap. 1.  secretly detested CHRIST, and imitated the Religion of Libanius the Sophist, and Maximus the Philosopher, his Masters, at Nicomedia.  
Secondly, he usually termed Christ (in contempt) Galilaean; bellowing forth, (even at his Death also) this Blasphemy; 
* Theodo. lib. 3. Eccl. hist. cap. 25  Vicifti Galilaee, thou hast vanquished me Galilaean.  
And lastly being enraged by the Christians of Antiochiae, at the 
* Russin. libr. 1. Eccles. hist. cap. 35.36.  fetching home from Daphne, the Corpses of Babilas the Martyr; (whose propinquity silenced their Oracle) for that they sang with joy and exultation; Let all be confounded that worship carved Images. He resolved to imitate the cruelty of Diocletian against the Christians, commanding Salustius his Precedent, in the mean time to torture those who did sing at that time; And among other they afflicted 
* Socrat. ubi su●ra cap. 16. & 17.  Theodorus a young man, with pains most cruel and of long continuance.  
This is the condition of the  Apostata; for as when the life of the Body is taken away, all the Members are deprived of their due disposition; So when the life of the Soul (which is Faith, as the Apostle saith) is extinguished, there appeareth a disorder in all the powers, and faculties of 
Rom. 1.  the same, and the Members of the Body; In the Heart which conceiveth hate against God; In the mouth which blasphemeth him; In the Motive Instruments which persecute him; So that the words of Solomon are verified of him: 
Proverb. 6.   
Virnequam or Apostata (as the vulgar translation soundeth it) ambulat perverso ore, etc.  
The wicked Apostate, walketh with a froward mouth; He maketh a sign with his eyes, h●e signifieth with his fingers, lewd things are in his heart, he imagineth Evil at all times, and raiseth up Contentions; and his judgement is annexed; Therefore shall his destruction come suddenly without recovery.  
To deny him, were with the Greeks', to repute him foolishness, and argueth damnable pride; To renounce him; whose service would yield thee a Kingdom eternal, were monstrous Ingratitude; But if farther, thou dost calumniate and revile him Opprobriously and falsely, either by unjust Detraction, or imputation, or labour to ruinated his Kingdom by persecution, thou art a Blasphemer, and Sinnest against the Holy Ghost.   

The Subject of this Sin, The Will, Wilfully.  
MAN being created by GOD, 
* Benanent. Br●uilo●. pt. 3. Cap. 1.   ageret opera sua a Deo, secundum Deum & propter Deum: to perform his actions by the power of God's might, according to the Direction of his wisdom, and to the advancement of his Glory; had for the full and perfect execution hereof, his Soul endowed with three principal faculties, termed by the Schoolmen, Actuum humanorum principia. 
Aquin. 12. ●. qu●s●. 78. art. 1. Compend. Th●ol●●. l●b. 2. Cap. 49.   
The first, is Voluntas; the Will, by Albertus termed Imperu●ix potentia, the commanding power; The Second, Intellectus; the understanding; termed Consultrix potentia, the advising or directing power; The Third, Appe●itus sensitiws the Appetite Sensitive, termed Affectiva potentia the desiring power.  
The Will, was given as a powerful Potentate, to conform the whole Man to the will of his Maker; But forasmuch, as this could not be effected, unless the will of God, were first made known unto her; therefore the Understanding was given, to enlighten with the manifest knowledge of the first Truth; and the Virtue appetitive, which could not be satisfied, but with the perfect love of the chief Good.  
But through Adam's Sin, the powers of the Soul, were so perverted and crazed; Even as an Instrument of Music, which when it is cracked and out of Tune, in steed of sweet Melody, annoyeth the Ear with harsh sound.  
Hence cometh it to pass, that the Will, before so potent in her command, and absolute in Dominion over Spiritual and Carnal concupiscence, findeth in her kingdom, so many Contradictions, Rebellions, Conflictations, Contrarieties, and Oppositions. Briefly, herself to be infected with Malice, prone unto evil, overruled by Sensuality, and thereby drawn unto Carnal desires.  
The Understanding, which was so prudent an informing counsellor unto the will, is so blinded with Ignorance, that it cannot discern the Truth, but is quickly deceived, and prone unto Error.  
And the Appetite Sensitive, before, a provident and faithful Subject, is now infected with Infirmity and concupiscence, rebellious against reason, and inclining unto all manner of evil, kindling in us, an uncessant desire to Sinne.  
All, whatsoever Sins, proceed from a corruption in one of these principal faculties;  
Sometime, by default of the Virtue Appetitive; when we fall into Sins through Infirmity, and notwithstanding all our resistance, we cannot fully avoid them; but with Humiliation we acknowledge them, and accuse ourselves for the Commission.  
Sometime by default of understanding; when we incur sins through error, and commit evil, because we think it to be good; being deceived by the veil of a false opinion, which causeth in us denial of those sins.  
Sometime by default of the will; when we commit sins of mere iniquity; knowing them, being able to resist them, and yet of purpose committing them; with contumacy in the commission, contempt of God in the transgression, and impudence in the factitation of them; Such are said to be sins of malice:  
In which sense, the word wilfully, is used in my Text; and so much the Greek adverb soundeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarily, wittingly, and of set purpose, without any compulsion;  
And in this sense, Aquine expoundeth the Latin word voluntary in my Text, for the deliberate malice of the will, distinguishing it from volens, which signifieth a seduction through passion, without obstinacy.  
For a man may sinne in blasphemy against God, by fear, compulsion, and constraint, drawn unto it by the infirmity of the flesh, which declineth the horror of torments; as did St. 
* Tom. 1. council. conc. Synuessae.  Peter, and Marcellinus Bishop of Rome, and many other in the Primitive Church, who notwithstanding did after repent, and became glorious Martyrs, of whom saith that glorious Martyr, & 
* Cyprian. Ser. de Lapsis.  Bishop of Carthage, Non animus sed corpus in dolore defecit; the flesh fainted, but their heart did not utterly fail under those tortures.  
Or thus may a man sin of ignorance, as many of the jews did, when they passed by Christ, and nodded their 
Math. 27.  heads at him in derision, as he did hang on the Cross; and as St. Paul did, who persecuted Christ, ignorantly, and through 
1. Tim. 1.  unbelief.  
Or thus may a man sin of malice and wilfully, of mere hate against Christ, with a full purpose to sin in this kind, without any outward cause moving thereunto, but ex industria, as the Schoolmen speak, with earnest desire to perform it, and without all coaction; for seeing, that whatsoever is voluntary is caused, either 
* Bonauent. part. 3. Brevil. cap. 11.  per violentiam, or ignorantiam, by violence, or ignorance: The first for want of power, the second by defect of knowledge; when the will is so corrupt, that though it could resist, and likewise did know the sin, being not drawn unto it, by any passion or infirmity in the appetite sensitive or error in reason, or the understanding; but perform it Elicite a se, immediately from itself; Ibi inest plen●ssima ratio peccati saith 
* Scotus super 2. Sent. dist. 43.  one, It is the extremity of sin; this is, peccare ex certa malitia say the Schoolmen, To sin of set malice.  
To the farther understanding whereof; know, that malice in the will, hath its degrees.  
The first kind is simple malice, a taint of original corruption, 
Bonavent super 2. Sent. dist. 43.  from which no man is wholly quit.  
Sometime is joined hereunto, an actual perversity of the will; and this is termed certa malitia, set malice.  
A man may sinne of set malice, two ways. 
* Aquin. secunda, secundae q. 13. art.   
First, by the inclination of a vicious habit; and this is a general condition of sin.  
Secondly, when a man runneth on to sin, sub ratione peccati, saith 
* Jac. Almayn. moral cap. 27.  Aquine; because it is sin; and that, quia offensiwm Dei saith another; because it offendeth God: And this is the highest height of iniquity; which if it be joined to Apostasy from Christ; the sinner doth 
* Aug. praefat. in Epist. ad Rom. Pro. 2.  sciens peccatum in Spiritum Sanctum committere; wittingly commit that sin against the Holy Ghost; and such do, laetaeri cum malefecerint, rejoice and take pleasure in doing it: so that malice is in the spirit of such, 
* Bonauent. ubi supra. Math. 12.  secundum se, subjectively, which our Saviour termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blasphemy of the Spirit; which words an ancient Divine expounding, saith, it is, Affectus & desiderium vituperationis divinae; a strong 
Rich. de Sancts ' vict. tract. de Spi. blasp.  desire to diffame God; And 
* Bucan.  another expoundeth it more familiarly, Blasphemia spiritus, in spiritum; Actively and passively; the blasphemy of the spirit of man, against the Spirit of God; and * Caietane accordeth; Maligna machinatio adversus Deum; a malicious intention against God. 
jentac. 8, q. 1.   
So that the malice of the will is the formal, distinguishing it from all other sins.  
A dreadful case, when a man is grown to that height of malice, that he should take pleasure in disgrace God; and this is true blasphemy.  
I believe the judgement of Richardus; Quid est blasphemia? nisi vituperatio divina; Blasphemy is nought else, but, 
Vbi supra.  a disprasing of God; the word soundeth the same.  
It may seem strange, and happily incredible to some, that any should be so perverse; but let those who are so conceited, hear what Christ speaketh of such persons; New have 
joh. 15.  they hated me, and my father.  
Hence it came to pass, that the blasphemous pharisees, who were such persons, would have falsely fastened on Christ this dishonour, that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unclean 
Mar. 3.  spirit.  
I am of this opinion that no sin, be it never so heinous, is that sin against the Holy Ghost, unleast it proceed from the malice of the will, as aforesaid.  
And again, I suppose, that in whomsoever this malice of the will doth remain; in him also, is that evil and unfaithful 
Heb. 3.  heart, to departed away from the living God.  
And therefore though one should baptise an Image, adore the devil, scorn the blessed Sacrament, turn Turk, or commit other most horrible sins, either for gain, or because he would know some secret from the devil, or through madness or fear; so that it be not done of wilful malice against God, it maketh not guilty of this sin, though otherwise, it make him an heinous sinner.  
So that we may usurp the words of 
* Lib. 1. retract. cap. 15.  Augustine for a conclusion of this point; That now the will, is principal (if not total) Actor heerein; Vsque adeo peccatum est, ut sinon esset voluntarium, non esset peccatum; It is so fare forth a sin against the Holy Ghost, that were it not maliciously wilful, it were not a sin of this kind; for this malice directly impugneth the most appropriate effect of the Holy Ghost, which is the love of God, which is shed abroad in our hearts by the Holy Ghost; without which love, no man can 
Rom. 5. 1. Cor. 12. Tract. 74. super Joh.  say that jesus is the Lord; Nemo sic dicit, nisi qui diligit, saith Augustine.   

The Object of this Sin; the Evangelicall Truth.  
THE holy Scriptures do often under the name of truth, express unto us Christ; for he is 
* Aquin. 2. 2. quaest. 1. art. 1.  veritas prima, say the Schoolmen, the first Truth, and the object of our faith; in as much, as he is the word of his Father, as he hath testified of himself, and his Testimony is true; I am the Truth; and 
joh. 14.  thus is he that Truth that maketh us all true, for he teacheth us all Truth.  
He is the most final and formal object of our knowledge leading us unto knowledge, neither can any Truth be possibly known, but by the insplendencie of this eternal Truth; whom the Spirit testifieth to be the Truth; The Truth, for that we have all the promises of truth performed, and exhibited in him.  
In his body a Communion, in his Blood the expiation of all our sins, in his Soul, the price of our Redemption, in his Spirit, 
August. apud Albert. Ratisp. Sup. 6. cap. joh.  vivification, and a perfect restauration of our spiritual life, which was once lost in his Deity and Godhead, the full perfection and compliment of all grace; But for as much as this Truth is made manifest unto us, in the old and new Testaments, Therefore the Scriptures are termed that Truth, because Christ is revealed unto us in them; and so our Saviour styleth them in his prayer to his Father; Sermotuus veritas 
joh. 17.  est, thy word is thy Truth; And St. Paul distinctly termeth them that Truth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to 
Tit. 1.  Godliness, consisting in understanding the Law, and the Prophets, and believing the Gospel; for they express unto us that Truth whereby we must be saved.  
For what are the Scriptures? But Christ veiled; and what is Christ? but the unmasking of the Scriptures:  
The word of Truth is the word of Christ, & Christ is the Truth of this word.  
The Law led us unto him; the Patriarches foresaw him, the Prophets foretold him, the Evangelists writ the whole History of his life; the Apostles preached the Gospel of Christ.  
The Gospel (I say) that is (saith Chrisostome) the joyful 
Praefat. a ●●uang Math.  message of Salvation; wherein we are certified, that punishment is taken away, that Sin is pardoned, that we are Sanctified, justified, Redeemed, Adopted to be the Sons of GOD, made heirs of Heaven, yea we who once were the Enemies of God, and sat in darkness, and in the shadow of Death.  
To the effecting whereof the only begotten Son of God, Veraciter factus est homo, was truly made man; In 
Gregor.  the Sacrifice of our redemption, vouchsafed Mori ut vitulus, to dye as a Calf; By the power of his might, Surrexit ut Leo, did rise again like a Lion, and ascending up into the Heavens; was Elevatus ut Aquila, mounted like an Aeagle; where he sitteth in Majesty and Glory, at the right hand of his Father, until he shall return again, at the fullness of time to judge the world; and hath delivered in the Interim to our custody, his precious treasure, which he will exact again at our hands; Namely, the Law, and the Prophets, the Gospel, the writings of his Apostles, his Sacraments, the grace of Remission of Sins, and justification, the Dignity and Honour of his glorious Name, that we are, and so likewise called Christians; A people beloved of God, Elect and peculiar.  
He came into the world, to be unto the jews, a finisher of the Law, and to the Gentiles, A Light in the midst of their darkness, and a Rock of Salvation to all that would 
1. Pet. 2.  build on him.  
And though he became unto the unhappy jews, Petra scandali, & Lapis offensionis, a Stone to stumble at, and a Rock of offence; and to the Impious Gentile, In signum cui 
Luk. 2.  contradicitur, for a Sign to be spoken against; yet unto us who believe in him, he is Power, Wisdom, Righteousness, 
1. Cor. 1.  and Redemption.  
Out of the premises, I infer this Conclusion; That whosoever renounceth the word of God contained in the old and new Testament, renounceth Christ also; for the word is the Law of God, which in the Old and New Testament, was delivered by Christ; So that he came into the world to the end to declare the Truth, which lay hid in the old Law, and to bear witness thereunto.  
And again, such a one maketh GOD the Father a Liar, who in jordan, and the Mount Tabor testified of CHRIST; This is my well-beloved Son, in whom I am well 
Math. 3. Mark. 3.  pleased.  
For God as the Object, hath a double reference to our Faith; as the Medium, and Conclusion, the Form, and the Matter.  

* Lib. 3. Sent. dist. 23.  Id quo creditur, & id quod creditur, saith Lombard, As the End and the Means; he is both the Agent, the Object, the End, and the Rule of our Faith, as he is Veritas prima revealed by himself in the Scriptures, because the Scriptures, are the Ministerial reason of the Object of our Faith; for Faith is joined to this Object, by this Medium; for the Scriptures are Deus dicens seipsum, saith 
* Caietan ad 22. 2. Aquin. q. 2.  a Divine, God declaring himself to Mankind.  
Therefore, whosoever renounceth the Gospel, renounceth CHRIST also; And again, whosoever abandoneth that Truth of Christian Religion, which is derived thence, by necessary and Infallible consequence, termed by St. Chrysostome, Dogmatafidei, the principles and Articles of 
Sup. verba. contextus.  Faith, forsaketh CHRIST JESUS himself, and consequently relinquisheth the whole means of Salvation, and must necessarily perish.  
He that shall not in words confess, and in deed maintain, if need so require, to the staking of his life thereon, the Honour of Christ his Saviour; is worse than an Infidel: for the Heathen themselves affirm, nothing to be so Inhuman, so Beastlike, Quam committere, ut Beneficio victus esse videare; as to be careless to requite a good turn to the full; And if the Christian shall be silent in this, The very 
Math. 10.  Stones would cry out against him, If thou Deny him before Man, he will deny thee before God; And better it is, that thou shouldest be 
* Chrysost. apud Hug. Sup. 10. Cap. Math.  Testis Christi, a witness to maintain the glory of thy Lord and Saviour; then that thou shouldest hereafter find CHRIST Testem contrate; a witness to convict thee of Infidelity.  
It is the highest degree of Ingratitude, to repay Evil for Good, and to scorn and disgrace a Benefactor.  
Peremptoria res est Ingratitudo, saith 
* Ser. 5. 2.  Bernard; Ingratitude is a deadly thing, it slayeth the Soul, there is nothing so displeasing to God, in the Children of Grace; and again he termeth it 
* Sup. Cant.  Ventum urentem, a burning wind, which drieth up the fountain of God's love, the dew of his Mercy and floods of his Grace.  
Such like Methridates (who hated the Antidote which preserved his life from the danger of poison) renounce the means, whereby their Souls are saved from Hell, Death, and Damnation.  
And such are most like unto mad Dogs, who run chief with fury at their Masters, from whom they received their breeding, and their feeding.  
And this is the true Sin against the Holy Ghost; Impugning of God's word, in manner abovesaid, for that it proclaimeth the Majesty, Wisdom, and goodness of God; and therefore he that opposeth this Truth, opposeth God's honour, the truth of Faith, which is the foundation of our Salvation.  
This is the Object of this Sin; the Truth of Christian Faith, which whosoever Impugneth, is said to resist the Holy Ghost, by whom it is revealed and infused into Man, and therefore he is called Spiritus veritatis, because he leadeth 
joh. 16.  into all Truth.  
If any should grow to that Impudence to deny Truth, in respect of the Entity thereof, he is convinced by the strength thereof; for it being the light of the Soul, can never Set; for it casteth her beams so strongly on the Soul, that a man cannot imagine it, not to be; for if there be no truth, it is true, that there is no truth, therefore something is true; and if something be true, it is true, that there is Truth; therefore, if Truth be not, there is truth; See how the Truth pręuaileth above all things. 
I chiras.   
God is the Fountain of all Truth, and from him hath every truth his Emanation, and more especially the Truth of Christian Faith, which is the power of God unto Salvation, unto every one that believeth, and that through the Operation 
Rom. 1.  of the Holy Ghost; and consequently he Sinneth against the Holy Ghost, who doth hate, persecute, or renounce the same.  
St. Augustine, was once of Opinion, that No man's Conscience could hate GOD, but afterward he retracted it: at the first he did not remember the saying of the Holy Ghost; The presumption of them that hate thee increaseth ever more and more. For there are many that hate God; whom because 
Psal. 74.  they know to be an avenger of wickedness, they wish he had no Being, for Qucm metui● quisque periricupit; and so though that all men by Nature desire the knowledge of the Truth; yet ratione adiuncti or effectus consequentis, he may abhor it, and labour to do pręiudice thereunto; So a man may hate God for his justice, which punisheth Sin, and his Truth which descryeth and reproveth the same.   

The Circumstances, Belief in Christ, and knowledge of his Word going before, and yet Christ repudiated.  
NOw I come to the Circumstances, without which we cannot define this Sin; for not every one, that believeth not the Gospel in whole or part; is culpable of this great Sin, yea though he Impugn it, and therefore we must distinguish.  
There are some, who as yet, have not received the Faith; as Native Indian Idolaters, and other who never heard of it; 
* Aquin. 2●. 2. quaest. 10. art. 1.  and these are termed Infidels, Negative.  
Or they have once Believed, and after departed from it; and that either, a part in aliquibus, in some particular 
Tho. Elys. 19 in Clypeo piorum. quest. 42. art. 1.  points by their understanding deceived, and such are termed Haretickes. Or a tota totaliter, from the whole in general, by their Will and Affection deprived, and these are termed Apostatates.  
The first sort, are not censured in my Text, because they received it not; Nor the second, because they knew it not; But the third, are directly pointed at, who both received, and knew it.  
For the Clearing whereof, you must know, that as in Natural Objects; there must be first, a representation of them to the Senses; Secondly, a judgement of the things represented by the Mind, for judgement is Completinum cognitionis 
Aquin. 22.2. qu. 173.  the perfecting of knowledge.  
So before a man be a perfect Christian, two things are requisite;  
First,  sanè capiat ea quae Creduntur; that he verily believe 
Aquin. 2. 2. qu. 9 art. 1.  the Articles of Faith.  
Secondly,  habeat rectum judicium de eyes, discernendo credenda, a non credendis; that he judge rightly and sound, what he ought to believe, what to refuse; both which are intimated in these words; Believed and known, as Anselme and Bruno, expound them.   

The first Circumstance; After we have received.  
To receive the Truth, is to believe it, and to believe in Christ as the Truth teacheth us; and thus the word is used by the Evangelist, where he saith; That unto as many as received Christ, he gave them power to be made the Sons 
joh. 1.  of God, and he manifesteth it in the words following, viz. To those who believed in his Name; So Theophilact expoundeth it; and in this Sense, Divines expound this word of my Text; Anselme, for inward Illumination; Bruno for Believing the Gospel.  
Nature being blind in Heavenly things, if it should overrule in Man, must necessarily prevent his Salvation.  
For that the Natural man Believeth nought, but that he first apprehendeth by knowledge; when Divinity, first doth require our confident assent to that it propoundeth, and after certifieth us of the Truth by Evidence.  
Yea, we have an Inchoation of Blessedness in this life, by the assent of Faith, which compriseth in her boundless Continet the end of our Hope; for in this, we do hope to be blessed, because we shall see in open Vision that Truth, unto which we do now cleave by Faith; for Faith maketh these things present in our heart, by the certainty of Belief, and therefore is defined to be A substance of things hoped for; as if it gave a real possession of it to the Believer. 
Heb. 11.   
Without which Belief, reason showeth, that Blessedness cannot be attained; for though all men desire it, yet who will use means, if he despair to attain; and therefore Hope is necessary; And again, who will desire to hope for that, he doth not Believe.  
And therefore it is necessary, first to believe in Christ, and to believe those things also, without which Christ cannot be loved, that by believing them, he may shape his course toward him.  
Therefore CHRIST the Eternal word of his Father, having according to his promise of old; Assumed our Flesh, suffered Death for our Sins, risen up again for our justification, (which are incredible to the Natural man, that either God should become Man, Dye as a man, and that man should rise from Death like God; and all this for Man) ought to be entertained by Man, with great joy and confidence, because by him we are made the sons of God.  
As he hath performed these things for us, so he expecteth that we despise not this Grace, but earnestly embrace it with thanksgiving, and build on him only.  
For God (
* Ser. de fide. Spe, et Char.  saith Chrysostome) would have Man prove toward him, as he hath showed himself toward Man, he cannot attaives unto the reward, who will not profess him; Nec accipere potest quod promittitur, nisi ante Impleverit quod jubetur, nor can he receive the promise, who doth not perform the condition, viz. Believeth.  
But he that believeth not, is already judged; therefore 
joh. 3.  our Saviour said, that the Holy Ghost would reprove the world of Sin, because they Believed not in him; and no wonder, 
joh. 16.  because 
* August. ibi.  Ho manente, caetera dimittuntur, as long as incredulity remained, all other Sin's abode, Original and Actual, but this being casseered, all were forgiven; for faith in Christ, quitteth man of all, by apprehending the Merit of his passion, whose Blood shed, washeth us clean from all our Sins.  
Hereupon, we renounce all things whatsoever, and ourselves also, to follow him as his Servants, Subjects, and Soldiers, and so to be reputed and termed; 
* Nazianz.  Ind Christianus vocaris, quia in Christum credis, Hence are we called Christians, because we believe in Christ;  
By which Name, we testify, that we build only on him, and acknowledge him for our King, and Redeemer, we observe all his Commandments, and judge his rule to be the perfection of life; Limiting our Belief to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we do Huius iurare in verba Magistri, take an Oath of allegiance unto him in Baptism, to confirm our fidelity; it being 
* Basi '. lib. 3. cont. Eunom.  Sigillum fidei, the Seal of our faith; wherein we receive the Cross on our forehead, which is the seat of shamefastness, in token, 
* Aug. in Psal. 130.  Ne Christi opprobrio Christianus erubescat, that we should never be ashamed to confess Christ crucified, and to fight under his Banner, unto our life's end.  
Well then, art thou Baptised? art thou signed with the 
Idem de Cataclysmate c. 9  King's Seal? beginnest thou to feed at the Table of thy King? 
* Idem Epla. ad Arment. et Paulin.  Noli esse Desertor; become not a flincher; Remember thy Covenant; * Quia iam vovisti, iam te astrinxisti; the vow hath bound thee; wretched art thou, if thou break thy vow to God.  
The Heathen never forsake their Gods; but fear, reverence, and mainly defend them, lest by changing their rights, they should be taxed with error. Illi perseverant in falso, ti● non perseu●ras in vero? Shall they persist in falsehood, and 
* Chrysost. homil. de Ier●m. Prophet.  wilt not thou abide in the truth?  
Socrates, though a Pagan, having denied sacrifice to Apollo, which was death among the Athenians, being advised by Plato, to save his life by flight, said, 
* Bonauent. in Luminar. Ecclesiae, Serm. 5.  Absit ut veritatem negem, quam asserui, fare be it from me to deny that truth, which before I professed; and therefore Plato having pondered with himself the baseness of his Counsel, was ashamed thereof, and absented himself from his death.  
Who but a mad man would cast away the Anchor of his ship in a tempest? who but a desperate wretch would reject his pardon, being before condemned to death? or will any pity him, who knowing himself unrecoverably sick; yet would cast off that Physician, who with his own life having purchased a sovereign Alexetery, proffereth him certain recovery freely, if he will use it, and trust unto him, whereas otherwise, except he believe, he must dye, because he despiseth the sole means of his preservation?  
Saint 
* Homil. 25. in oper. Imperf. in Math.  Chrysostome expresseth the state of such persons, in a familiar similitude. As the house (saith he) that hath a firm foundation; suffereth no great ruin, if part of the wall or roof do fall, because it may be repaired again; but if the foundation fall, than the ruin is great; because the whole tumbleth down: So if a Christian commit fornication, adultery, or manslaughter, his fall is not great and unrecoverable, because he may rise again by repentance, as David did; But if the foundation of his faith fail, that he turn Pagan, and become unbeliever, than his ruin is great and unrecoverable, for the whole perisheth.  
And such sin more heinously, than those, who never knew him, or believed in him; and Christ is more offended at them.  
Truly spoke the * Poet; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Sophocles.   
There can be no greater sore, than a false friend, whom a man can neither fugere, neque fugare; shun nor banish; So Christ complaineth, that if an enemy had dishonourea him, he 
Bern. Psalm. 55.  could have bare it; but his companion and familiar friend to betray him, made it execrable.  
He was grieved at the Infidels under the Law of Nature; but more at the jews, under the Law of Moses, because his love was greater unto them:  
But most against judas under the Law of Grace for betraying him; it appeareth by the diversity of their punishments;  
The first he drowned, which was an easy death: The second 
Gen. 7. Num. 15.  he stoned, which was a more grievous death.  
But judas the Traitor hung himself, which was a most shameful death, and accursed; and the rather because he 
Math. 27.  was of the number of those, to whom he had said, ye are my 
joh. 15.  friends.  
We do worthily detest cain's iniquity, Lamech his cruelty, Cham's subsannation, Ismaelsferity, Esaw his pertinacy, Absalon his malice, the perversity of joseph his brethren, But all these are nothing to that incomparable villainy of judas, in betraying his Lord and Master, whom he believed to be the son of the everliving God, and the Saviour of mankind; this impiety was above all other; of an Apostle, who should have been one of the 12. judges sitting in glory to judge the 12. Tribes of Israel, to become a Traitor against him who called him to this high dignity; and therefore because of his monstrous ingratitude, the devil entered into his heart, and carried him headlong to the acting of his Treason, and from thence despairing of pardon, to hang himself, where he braced asunder; and his bowels gushed out; Surely judas committed that Sin against the Holy Ghost; for so great was his malice against Christ, that if it had been possible, he would have had not his flesh only, but his soul, and Divinity also to be destroyed; he betrayed him to death, whom he believed to be the Lord of life: yet such was his most indurate malice, that nothing could withhold him from his purpose; though Christ used many means and admonitions unto him;  
Love, in washing his feet; 
joh. 13.   
Fear, when he said, woe unto him, by whom the Son 
Luc. 22.  of man is betrayed.  
Sorrow, when he foretold his betraying. 
joh. 13. Math. 26.   
Shame, when he said unto judas, Thou hast said.  
Yea so great, that he seemed after a sort to do wrong unto his justice, in using so great mercy toward him; yet he would not be saved, and because he would not, he was damned, (yea if a man may so speak) against Christ's will.  
Their Sin (who having once given their names unto Christ, entertained the truth of his Gospel, and resolved their consciences thereof, yet shall after fall away from the same) is like unto that which judas the Traitor committed; for such Crucify to themselves again the Son of God, and make a mock of him, and are said to despite the Spirit of Grace; which is the true sin against the Holy Ghost. By faith we are made the sons of God, which faith is wrought in our hearts, by the Holy Ghost, and is called in this respect the Spirit of Adoption, whereby we cry Abba Father: bearing 
Rom. 8.  witness with our Spirit, that we are the Children of God; by this Spirit we are sealed unto the day of Redemption; 
Ephes. 4.  Some Translations have it in the day of Redemption: the Fathers expound it in the day of Baptism, and the reading and exposition is good; for the Holy Ghost sealeth us in Baptism by faith, and maketh us to be de Regio grego, nor suffereth 
Théophylact.  us to stand among the guilty and damned, and hath separated us to Redemption. Noli ergo Signaculum illud dissoluere; If thou fall away from thy faith, thou dost despite the Holy Ghost who did work this in thee; thou hadst received a Benefit, and rejectest it after; thou despisest the giver; he made thee the Son of God, thou wilt be the Servant of the Devil; he came to save thy Soul, and thou dost thrust him out of doors, and seek to bring him to confusion; thou dost herein resist plainly, and persecute the Holy Ghost; and like judas art a Traitor unto him.   

The Second Circumstance.  
IT sufficeth not a Christian, to have Faith, to Believe, but he must have Understanding and Knowledge, joined to his Faith, to judge rightly of the Articles of Religion; which Faith otherwise cannot do, because it hath but unperfectly participated of the Divine light.  
For though there be an Irradiation from the Eternal Truth; yet is it not Plenary; because as yet, Manet Speculum & aevigma, the veil is not removed. 
1. Cor. 13.   
Therefore in this darkness, we must join the other Instrument, which God hath assigned, viz. the Understanding, which though it be, but as a Candle (compared to Faith) joined to the Sun; yet it is certain, that a man seethe better by the light of a Candle, then of the Sun, if the same be eclipsed.  
Therefore, what Faith entertaineth, the Understanding admireth, examineth, and often discovereth and maketh known; For there are some things, 
* Lombard. lib. 3. Sent. dist. 24.  Que creduntur, & nunquam Intelliguntur, which are Believed, but never understood; As the Mystery of the Trinity, and the Incarnation, and such like; and those, 
* Aquin. 2●. 2. quaest. 8. art. 2.  Directè cadunt sub fide, are apprehended by Faith only, but the understanding cannot comprise them, and therefore admireth them.  
And there are other, * Quae prius creduntur, & postea Intelliguntur; 
Lbmb. ubi sap.  which are first believed, and after understood; as are some principles of Faith, gotten by hearing, reading and meditation; And these belong unto Faith, 
* Aquin. ubi sup.   ordinata ad fidem, as Instruments to build Faith in man; as the Contents of holy Scripture.  
Of the first, we cannot have, 
* Bonauen. Sap. 3. S●nt. dist. 24.  Cognitionem a parte comprahensionis, a total and perfect knowledge, while we are here in Via, Pilgrims, as God shall be known by us hereafter, In Patria, in our heavenly Mansion.  
But of the Second in many points, we may have such knowledge here, yea the first, may Imperfectè intelligi, in part be understood, and that 
* Aquin. ubi supra.  Intellectu Negativo, as fare forth, as the understanding findeth no Obstacle to impair 
* Caictan in Con. ad cundum locum.  the verity of them; yea both may be believed, and understood in some sort, Manu ductione ratiocinationis by the Investigation 
* Bonauent. ubi su ra. Rom. 1.  of Natural reason, as the Heathen Philosophers thus knew God.  
And an ancient Divine saith; that to make the Faith manifest 
* Rich. de Scto. vict. lib. 1. de Trinit. cap. 4.  Non tantum possunt heberirationes probabiles, sed etiam necessariae, we may find both probable, and necessary reasons also, though sometime we cannot espy them.  
Thus these holy Fathers, assembled in the Council of Nice, did by Natural reasons seek to demonstrate unto 
Cyzicen. in come. Act. Conc. Nic. pt. 22.  Phaedo and other Philosophers, whom Arr●us had conducted thither to defend his Blasphemy, the whole Mystery of the Trinity.  
For suppose, one believing one GOD, and the same to be the universal Creator, should after by necessary reasons begin to know the fame, he should become never the more faithless; and therefore the School man saith well, that howsoever, 
* Aquin. 2.2. qu. 2. art. 10.  Rationes praecedentis fidem, do Minueremeritum fidei, yet Subsequentes augent; Not to believe without reasons, doth impair the worth of Faith; yet to Illustrate the Faith, after we have already Believed with reasons, dignifieth the same; for it maketh a man more firmly and with greater delight, to clean unto the Truth, and to teach and convict other.  
But we use Reason only, * Admanifestationem fidei, to 
Idem pt. 12. q. 1. art. 8. Bonavent super 3. Sent. dist. 25. quest. vlt.  make the Faith known, that thereby it may receive a greater growth; * Non a parte veritatis dictantis, not in respect of the Divine Truth itself, but in respect Intellectus assentientis, of the weakness of our understanding, which is best led by the Senses.  
Therefore the Schoolmen say, that Knowledge is more 
Idem. ibid. dist. 23. quest. 4.  certain than Faith, in respect of the certainty of Speculation, because a man may know a thing so certainly by knowledge that he can by no means doubt of it, disclaim it as false, or any way contradict it in his heart, as it appeareth in the knowledge of first principles; though Faith be more certain in regard of the firmity of Adhaesion, for Faith will maintain, what knowledge cannot conceive.  
And in this sense 
* Lib. 14. de Tr. n. Cap. 1.  Augustine expounding these words of the Apostle; To another, is given the word of knowledge; 
1. Cor. 13.  ascribeth to this knowledge, the Generation, Nutrition, maintenance, and strengthening of Faith.  
And for this cause, 
* Hugo de Scto. lib. 1. de sacram pt. 8. cap. 1.  Hugo rightly placed these two differences in the Definition of Faith; viz. that it is, A certainty of the Soul, placed Supraopinionem, & infra Scientiam, above Opinion, and beneath Knowledge; Because the one is but a bare estimation. Cum formidine oppositi, always uncertain of the Truth; Now Faith, is a doubtless approbation, 
Aquin.  by way of assertion. But the access of knowledge, giveth a Real possession of the Truth; So that it is more profitable to man, in respect of attaining and retaining the perfection of Truth; as it is more secure, to stand by Faith, then to waver by Opinion, and to see a thing present, then to believe it absent.  
Yea the Habit of Faith, cannot fully be had without knowledge, for the understanding must be instructed in the Articles of Faith, before it can consider them.  
This is the Material part of Faith, Id quod creditur, (saith 
* Lib. 3. Sent. dist. 23.  Lombard) the Articles of our Belief; and in this respect, Faith is rightly said to be Acquisita, or suasa, gotten by outward means, because no man knoweth how many, or what 
Hales pt. 1. quest 1. Memb. 10.  Articles of the Faith there are, until he hath learned them by reading or hearing, let him gape as long as he please after anabaptistical revelations: and thus the Apostle saith, 
Rom. 10.  Fides ex audito, Faith cometh by hearing.  
And this Knowledge, is earnestly to be sought after; lest it unhappily fall out, 
* Origen. lib. 8, in Epist. ad Romo cap. 10.   in fide positi, frustremur a fide, that we having once believed, should fall away from the Faith; for they who are careless to understand by knowledge, the truth of that they Believe, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe in vain, and may Euanescere in fide, fall from the 
1. Cor. 1. Orig. ibid.  Faith.  
Hereupon the Apostles desired our Saviour, to Increase their Faith, by imparting knowledge unto them; for this 
Luk. 17.  knowledge maketh us to feel (as it were) with the Hand of Experience, the Truth, and therefore maketh us more confident to build on it, and more firmly to adhaere unto it.  
Therefore to make the Israelites more constantly to persist 
Deut. 6.  in his Service, God commanded them, To seek after the knowledge and understanding of the Law, he commandeth them to learn it themselves, to teach it to their Children, he enjoineth Meditation thereof in all places, and at alltimes, at home, and abroad, lying down, and rising up, he commandeth to make them the Object of their Senses, to bind them for a sign on their hands, and as frontlets between their eyes, to write them on the posts of their Houses, and on their Gates; For those things which we have learned and taught others, and do continually think of, and which are the daily object of our Senses; as those things we have in our hand, of our feeling, and the things we do behold with our eyes, of our Sight; or those places unto which we have frequent recourse, as the doors of our House, cannot be forgotten by us.  
Therefore in another place he saith more manifestly; Forget not the things, which thine eyes have seen, that they 
Deut. 4,  depart not from thine heart, as if he should have said; The Evidence of knowledge should so persuade the heart, that it should never be moved from its resolution; So that he, who once hath received the Faith of CHRIST, and after by searching the Scriptures, findeth certain testimony of the power, and efficacy thereof unto Salvation to every One that Believeth, having his Understanding quit from Ignorance, his judgement from Error, his Conscience, and Affection 
Rom. 1.  also persuaded of the truth hereof, and bearing witness thereunto; what remaineth? but that such a one (if he notwithstanding all the pręcedence) renounce the Faith, and persecute it, spreta Conscientia, in despite of his Conscience, is an Adversary to the Holy Ghost, because he resisteth his Grace; viz. The Illumination of his Soul by Faith, the tasting 
Heb. 6.  of the Heavenly Gift, of remission of Sins by Hope, the partaking of the Holy Ghost, in his Gifts, by knowledge and understanding, the tasting of the good word of God, by inward delectation conceived by hearing the Gospel preached; and the tasting also of the powers of the world to come, as life everlasting, by hope.  
A fearful fall, and incredible to some, that a man should rise to that height, and fall so fare away again, & that against his knowledge and Conscience.  
Impossible, it is not; for Sin disordereth the Affection, not the Understanding; The Holy Ghost enlighteneth every 
joh. 1.  man that cometh into the world; as well the wicked as the Godly, the Reprobate as the Elect; revealing unto the Reprobate; not persuading their Consciences, enlightening their understanding, not sanctifying their Affection; like the Sun, which with her Beams, only enlighteneth the Moon, but heateth the Earth moreover unto fertility.  
The Reprobate have him, Secundum infusionem, for a time infused into them, after which, he departeth from them; for 
* Rich. de Sanct. vict. Ser. desper. Sancto.  vadit, et venit; recedit et redit; He goeth, and cometh, departeth, and returneth;  
The wicked taste him, but relish not the sweetness, because of their distempered , or foul stomach, which maketh them belch up the sweetness again, and therefore it doth not nourish them, though for a while it may delight them.  
Therefore such are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temporary Believers; 
Math. 13. 1 joh. 2.  neither were they of Christ; for had they been of Christ, they had continued with Christ.  
Therefore 
* Hom. 35. in Math. Sup. haec verba, Transeunt●s blas hemabant cum et Anselm. Ibid.  Origen saith, It is Opus praeter euntium, the property of unstable persons only, to blaspheme jesus; No constant man blasphemeth jesus; for their feet are placed on a Rock; But if they fall, or pass by him, they blaspheme him, and those who nod the head at him, having no firm head; but such in Mind and Affection are movable to impiety.  
Cyprian saith, it is Summa Delicti, non agnoscere quod ignor 
Tract. de Idol. van.  are non possis; The extremity of Sin, not to acknowledge that, whereof thou canst not be ignorant;  
In what State is he then, who denieth, what he believeth, and knoweth to be that Truth, by which he must be saved, and of Envy moreover disgracefully revileth it, and cruelly persecuteth it?  
Such are perfect Blasphemers; and therefore Caietane rightly judged, Blasphemos non esse Infidoles; that Infidels 
Ad quaest. 13. 2.2. art. 1.  could not commit this Blasphemy against the Holy Ghost; because Blasphemers know they Sin in this kind against their Conscience, and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned by the verdict thereof; But the intention perfecteth it in the Believer, 
Tit. 3.  and their Sin is more grievous; for it had been better 
●. Pet. 3.  for them, never to have known the way of righteousness, then after they have acknowledged it, to turn from the Holy commandment given unto them.  
And therefore our Saviour convicteth the pharisees of this Sin; because they both heard him, saw him, & by his singular words and works, like unto which, never man uttered or acted before; knew him to be the Son of God, and yet they 
joh. 15.  hated him; and persecuted him even unto death.  
Whereby they manifestly declared themselves to be guilty of that great Sin, maliciously controling the operation of the Holy Ghost in their souls, who could not be ignorant who Christ was, and whence he came.  
What that Sin against the Holy Ghost should be; diverse Ages, have produced diverse opinions.  
St. 
* Exampla. ●●ad. Marcell.  Hierom said, it was, Cum videas in virtutibus Deum, Belzebub calumniari in factis; to ascribe Gods manifest power to the Devil.  
St. 
* Sup. cap. 12. Luc.  Ambrose, to deny Christ's Divinity.  
St. 
* Ser. de vurbis domini.  Augustine said, it was final impenitence;  
St. 
* Can. 12. Sup. Math.  Hillary; Diuin● virtutis potestatem negare.  
To deny the power of God's might.  
Some say; it is to think amiss of the Holy Ghost, concerning his Essence or Equality.  
The Schoolmen for the most part; Abijcere per contemptum, 
Super. 2. Sent. dist. 43. et Summustae Sup. 2.2. Aquin. q. 14.  e● per quaehomo retrahitur a peccando; to reject with disdain, those means, by which a man is withheld from sinning; And they make six kinds hereof; viz. 1. Despair; 2. Presumption; 3. Envy of his Brother's Grace; 4. Impugning of the known Truth; 5. Obstinacy, and final Impaenitence.  
Some have said, it is Infidelity; other; Sin against a man's conscience; and sundry other opinions, there have been, which I purposely omit.  
Being then compassed about with so great a cloud of witnesses; what remaineth, but that we look to JESUS, the Author and finisher of our Faith? and seeing the Mystery of 
Heb. 12.  this question is great, let us with Augustine, seek for light, to expound it from the Lord.  
Our Saviour CHRIST, having by his Divine power cured one who was blind and Dumb, and cast out the Devil 
Math. 12.  where with he was possessed, was by the Phurises enviously accused, to have cast it out by the power of Belzebub, the Prince of the Devils; Whereupon our Saviour having convicted them, sheweth their dangerous estate, and dreadful Sin; which he termeth Sin against the Holy Ghost; which consisted herein, that they Blasphemed the Holy Ghost, and Blaspemy importeth the intended derogation of ones good Name.  
St. Matthew, giveth some light hereunto, and saith it is to speak against the Holy Ghost, And St. Mark specifieth it, for they said; He hath an unclean Spirit.  
So that they did attribute to the Devil those Actions, 
Mark. 3.  which they known to be proper unto God, as the Eiection of Devils.  
Neither did they this Ignorantly, for Intelligentes Christum, principem daemoniorum esse dicebant; though they knew him to be the Son of GOD, yet they termed him 
jerom.  Belzebub; and our Saviour said, They knew him & whence he was; Yea grant they had been deceived by the veil 
Joh. 7.  of his Flesh, yet could they not have been Ignorant, that the casting out of Devils, was the proper work of God.  
But they did it of Malice, for though they knew him to be the Heir, yet they conspired to slay him, And thus, they termed him a Samaritane, notwithstanding they heard him 
Math. 22.  Dispute of the Resurrection, and the judgement to come; 
joh. 8.  both which, the Samaritans deny.  
So that they did (even against their knowledge and conscience) impugn the grace of God, and kingdom of Christ, who came to the end, he might dissolve the works of the Devil; and they beheld his effectual performance thereof, in many his Miracles, all tending to the Glory of God, to the good of Man, and to the downfall of Satan, the Spirit also testifying to their Spirit, that it was the power of God; all which notwithstanding they blasphemed CHRIST.  
Out of the premises; I deduce this Definition of Sin against the Holy Ghost.  
Sin against the Holy Ghost, is: a to all Apostasy from Christ and his Gospel; A rejecting, resisting, suppressing, blaspheming and persecuting in thought, in word, in Act; causelessly, wilfully, maliciously, of the true Christian Religion: the which religion; the party before embraced, and professed, and in which Christ he verily believed and did farther know by plain and infallible Evidence, the same Christ and his Religion, to be the whole, true, and sole means of Salvation.  
The which Sin, is termed by our Saviour, Blasphemy against the Holy Ghost, whether by the Holy Ghost, as by an essential Name, he would design unto us the whole 
Antoxin. part. 2. tit. 8. Cap. 8.  Trinity; every person whereof is a Spirit and is Holy; and he who offendeth one, offendeth every one; or else, (which I take to be more proper) the Third person in the Trinity, by his personal Name, one of whose Attributes is; to enlighten 
joh. 16. joh. 1. Epist. 5.  with the Truth, and to testify to the Truth.  
So that I conclude this point; That as no man can say, that jesus is the Lord, but only by the Holy Ghost; So no 
1. Cor. 12.  man speaking by the Holy Ghost, can say that jesus is execrable; But such a one resisteth the Holy Ghost, and speaketh 
Rom. 8.  a word against him, because the Spirit testifieth to his Spirit, that jesus is the Lord, and such make the Holy Ghost a Liar; which is Blasphemy in the highest degree. 
1. joh. 5.    

The Sequel or effect of this Sin, viz. Destitution of remedy; In these words; There remaineth no more Sacrifice for Sinne.  
THe whole Gospel is a Song, either of joy and Melody, or of Sorrow and Lamentation; delivering either the glad tidings of Salvation, to invite us to seek after it; or the heavy Doom of everlasting Damnation, to deter and affright us from Sin and Impiety.  
In these words, those who have received the true Faith of Christ, and know likewise, Salvation to consist therein, and yet wilfully renounce it, and maliciously persecute it, are presented with their fearful estate, which is, to be destitute, and deprived of that Benefit, which Christ imparted to all constant Believers, viz. to be a sacrifice for their sins.  
We know that Sacrifices in the old Law were ordained, one for to be a Propitiatory sacrifice for the sins of the people, to pacify the wrath of God against those sins, and to wash them clean from their Iniquity.  
The other, consisted in a kind of Latreia, or form of Service done unto God, not that they in themselves, were effectual to reconcile man unto God's grace and favour, and to blot out his Sin, but that they might typically resemble that true Sacrifice, which was after fully offered by Christ on the Altar of the Cross.  
In which one Oblation, and most perfect Sacrifice, we have perfectly, whatsoever the law of Nature or Moses did either figure, or unperfectly represent.  
For by this, our Sins are blotted out; for he was delivered for our Sins; By this we receive that grace whereby 
Rom. 8.  we are saved; For Christ being consecrate, was made the Author of Eternal Salvation for all that did obey him; 
Heb. 5.  By this we obtain the perfection of glory, for by the Blood of jesus, we may be bold to enter into the holy place. 
Heb. 10.   
Oh (saith a devout man) God hath given us a lively, pure 
Gers. Sup. Magnisicat.  Sacrifice full of goodness, full of those effects, for which the Legal Sacrifice was wont to be offered up; wilt thou have thy sins blotted out? Behold the Lamb of God which taketh 
joh. 1.  away the Sins of the world; wilt thou give thankes unto God? Christ gave it unto his Father: wilt thou avoid evil? He healeth thee and setteth thee free, for he took our Infirmities on himself: wilt thou obtain a speedy 
Esay. 53.  good at his hand? Ask the Thief, and he will tell thee, What Christ promised, and confirmed unto him, in his Evening Sacrifice; Verily I say unto thee, this day shalt thou be 
Luc. 23.  with me in Paradise.  
In the Leviticall Law, he was resembled by a Galfe, a Ram, a Goat, a Lamb, which were to be offered; But neither the blood of Bulls and Goats, nor the ashes of an Heifer, nor the Flesh of Lambs and Goats, could pacific the 
Heb. 9  wrath of GOD against Sin; for he took no pleasure therein; But the Blood of Christ, which through the eternal Spirit, offered himself without fault to God, to purge our Consciences from dead works, and hath obtained Eternal redemption for us.  
A Lamb he was called because of his Innocence; a Ram, because of his power; a Goat because of his likeness 
* Appearing in the similitude of sinful Flesh.  to Sin; a Calf because of the virtue of his Cross. 
Glos. ord. in 1. Cap. Levit.   
Yea, all these signified the Flesh of Christ, which was a most perfect Sacrifice, and that in four respects.  
First, because the Flesh of man's Nature was fit to be offered for Man, who had offended.  
Secondly, because it was passable and Mortal, and therefore was fit for Immolation.  
Thirdly, because it was without Sinne.  
Fourthly, because it was the Flesh of him that offered it; it was therefore acceptable unto God, because of his unspeakable Charity, that offered his own Flesh.  
Which Augustine observed; Quid tam Congruentur ab 
Lib. 4. de Tri●●. Cap. 14.  hominibus Sumeretur, quod pro eis offeretur, quam humana caro? What could be taken so fitly by Men, to be offered up for men, as the Flesh of Man? and what was so fit for Sacrifice as Mortal flesh? and what so clean to purify the Sins of mortal Men, as Flesh void of the contagion of carnal concupiscence, borne of the womb of a Virgin? and what could be so thankfully offered and accepted, as the flesh of our Sacrifice, being made the Flesh of our Priest.  
He was that Priest, by whom we are reconciled; he was that Temple, in which we are reconciled; he was that God unto whom we are reconciled.  
Behold the man, who hath given himself, an Offering, and 
Ephes. 5.  a Sacrifice of a sweet smelling savour unto God for us.  
This is that Sacrifice for Sin, with which God is pacified; God will not be pacified without Christ, for without the shedding of Blood, there is no Remission. 
Heb. 9   
By this means the Soul wrapped in Sin, must appear before God, firmly believing that his Sins are purged by the Blood of Christ, in the multitude of the mercies of God, as he himself hath said; Though your Sins were as red as 
Esay. 1.  Scarlet, I will wash them as white as Snow.  
All the waters of jordan cannot cleanse our Leprosy, but the Blood of JESUS only, hath that abstersive faculty to purify our Souls of the foils of Sinne.  

* Chrysost. hom. 13. in Cap. 7. ad Heb.  Non est aliud Sacrificium, there is no other Sacrifice, this One hath purged us, if this fail Ignis & Gehenna; Hell fire followeth.  
Nullius Martyris sanguis, saith Augustine; The blood of no Martyr was shed to this end.  
Miserable therefore is their case, who trust to the Supererogation of their Saints, in their passions, exceeding their own Sins; whereas they are taught by their own School-man, that the merits of the Saints, were 
* Dom. Soto. sup. 4. Sent. dist. 19  Vltra condignum remunerata a Deo, & exhausta, rewarded above their desert by God, and exhaust on themselves.  
But we are Sanctified, even by the Offering of the Body of jesus Christ once made, and with this one Offering hath 
Heb. 10.  he Consecrated for ever, them that are sanctified.  
Behold the virtue of Christ his Sacrifice; 
* Haymo. in cap. 7. ad Heb.  Vnum enim fuit, & semel oblatum, & sufficit in sempiternum, ad tollenda omnia peccata Credentium; This one Sacrifice, once offered, sufficed for ever, to take away all the Sins of the faithful.  
Wherefore, seeing that 
* Isych. lib. 5. Sup. Levit.  Perfectio & omnimoda nostra salus, etc. That the Son of God by Sacrificing himself hath fully accomplished our salvation, and that there can be no satisfaction for Sin, Nisi in vertute passionis Christi, but only in the virtue of Christ his Passion; It remaineth, that whosoever renounceth the same, rejecteth the sole means of his Salvation, and must consequently perish everlastingly.  
This is that chief Corner stone, Elect and precious, In 
1. Pet. 2.  which, whosoever Believeth shall not be confounded; But unto the Disobedient, he is a Stone whereat they stumble, and stumbling fall, and falling lose their lives, and win Death, and purchase to themselves damnation.  
Whosoever therefore cleaveth unto Christ, with a firm Affection is quit from all Sin, and fully reconciled unto God; but whosoever despiseth him finally, perisheth everlastingly, for the Wrath of God abideth upon him for ever.  
Hence it appeareth, that wilful and malicious Apostasy, from Christ and his Gospel, before professed Zealously and according to knowledge; is that Sin against the Holy Ghost, which our Saviour saith, shall never be forgiven, and the reason of the Irremissibility thereof is made manifest, viz. Adesertion, and malicious Impugning of the only means of Remission, the Sacrifice of our Redemption, Christ jesus our Saviour, and his Gospel.  
And here is the error of the No●atians made apparent, who Interpreted this Scripture, of those who through fear of Death, or pains of torture, denied or Blasphemed Christ.   

How, or whither Sin against the Holy Ghost is Irremissible.  
But let us without pręsumption more curiously examine this point; which hitherto by any Divine which I have read, hath not been exactly discussed, nor certainly determined; that it may be said of those, who have entered upon it; Quot capita, tot sententiae.  
St. 
* Lib. 1. Retract. Cap.  Augustine saith, we may not despair, of such a one while he liveth.  
Of the same opinion is St. * Ambrose. 
Sup. cap. 3. ad Gal.   
St. * Hierome, seemeth to hold it Irremissible, for he saith; That if Peter had committed this Sin, he had not 
Epist. de trina. negat. Petri.  been forgiven.  
St. Hilary saith, that CHRIST denyeth Blasphemiae 
Can. 17. Sup. Math.  spiritus judulgentiam, pardon to the Blasphemy of the Spirit.  
Hugo de Sancto victore, saith; that No man can give a 
Quest. 55. Sup. pist. ad Rom.  certain Definition of this Sin, yet this is known, Quod si quis sic peccarit, num quam consequetur veniam, that if any man commit it; he shall ●eder be pardoned.  
And expounding the 4. 5. and 6. Verses, of the sixth Chapter of the Epistle to the Hebrews, he saith; It seemeth to us that in this place, and in the Tenth Chapter of this Epistle, the Author describeth the Sin against the Holy Ghost; In cuius barathbrum quiounque, semel inciderit Impossible est quod paenitentiam consequatur aut Salutem; Into the Gulf whereof, whosoever once falleth, it is impossible, that he should ever attain Repentance or Salvation.  
Richardus de Sancto victore, saith; That if some be Eternally 
Tract. de Spir. Blaspheme.  guilty of a Temporal Sin, in regard of God's justice, we may believe, that other may be Temporally guilty of an Eternal Sin, in regard of his Mercy.  
The Schoolmen, for the most part say; Vix raro, difficulter 
Sup. 2. Sent. dist. 43. & Summistae Sup. Aquin. 2. 2. quest. 14. jentac. 8. cap. 1.  remittitur, it is scarce, seldom, hardly forgiven, never read to have been forgiven.  
Caeietan saith, that God hath denied to such remission and repentance, and to speak regularly; it is never forgiven.  
Almaigne saith, it may be forgiven, because a man may repent of it before his Death. 
Moral. cap. 28.   
But Armachanus saith, It is one of those heinous Sins, 
Lib. 9 de quest. Armen. cap. 27.  for which a Man cannot obtain pardon, though he should repent never so hearty.  
These are the Opinions of Men incomparably Learned and judicious in their time, unto whom we ascribe due reverence, and glorify God for his Graces bestowed on them to the Illumination of his Church.  
But forasmuch as these forenamed worthies, never desired, that their Authority, Antiquity, or Learning, should prejudice verity, as it appeareth by their own Confessions, (for that were; to stop up the way which leadeth to find the Truth) I am bold therefore to travail after them, in the Inquisition of this Mystery, and assuming by the way, what they had found and discovered before, I will annex their eunto, what I shall judge to the farther Illustration of the Obscurity, so fare as God hath enabled me, submitting the whole to the Censure of the Church.  
A Sin, may be said to be Irremissible, for one, or all of these respects following.  
Either Absolutely in its own Nature:  
Or in respect of the Active Power of the forgiver:  
Or in respect of the Preparitine disposition of the offender.  
In respect of the Sin itself; it hath this common unto it, with all other Sins; that it meriteth Eternal Death, but it hath this proper unto itself, that it is Irremediably mortal, perpetually punished, and Necessarily Irremissible; and therefore it is termed by St. john, Peccatum ad mortem, Inclusive, 
1 joh. 5. Caiet. ubi Sup.  for which he would not have us to pray.  
For as in Bodily death, there are three things:  
First, loss of Life.  
Secondly, corruption of Disposition of the Body to receive Life.  
Thirdly, Impossibility of reperation by Nature.  
So in this Sin, there are three Circumstances which make the Offender unrecoverable.  
First, loss of the Souls life, by Apostasy; For every Branch that abideth not in Christ withereth, and is cast into 
joh. 15.  the Fire.  
Secondly, a general De-ordination or depravation of the powers, and faculties of the Soul, by malice and hatred against God; which rebuketh the holy Spirit of Discipline, 
Sap. 1.  when it cometh, that Grace cannot enter into their wicked heart. For as Augustine saith; Aduer sus gratiam, qua reconciliatus 
Lib. 1. de Ser. Dom. in Monte.  est Deo, invidioe facibus agitatur, they rage with Envy, against that Grace, whereby they should be reconciled unto God.  
Thirdly, an Impossibility of restitution by Repentance; For their Heart is waxed fat, and their Ears are dull of 
Esay. 6.  hearing, and with their Eyes they wink; lest they should see with their Eyes, and heart with their Ears, or should understand with their Heart, and should return, that God might heal them.  
So that they had rather see nunquamsaluari, quam Christum 
Ansel. Sup. 9 Cap. Math.  recipere, be eternally damned, then receive CHRIST; So that the Sin is Impugnatiwm Medici & Remedij, Impugneth 
Compend. Theol. lib. 3. Cap. 29.  the Physician and his Medicine, Christ and his Sacrifice.  
Secondly, a Sin may be said to be Irremissible; in respect of the power of the forgiver; There is no Sin so great and deadly, which God cannot forgive, in respect of his power which is Absolute; but this Sin he cannot forgive, in respect of his power which is Ordinate; because Deus nihil potest contrase God can do nothing against himself, 
Ans●lm. Proso. log. cap. 7. 2. Tim. 2.  or his Truth. For the Apostle saith; He cannot deny himself; upon which words, Anselme allegeth, Dionisias thus fitly reasoning to my purpose.  
Suimet negatio, casus veritatis est, veritas autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, & veritatis casus, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
Dionis. Areopag.   
The denial of himself, is the fall of the Truth; but the Truth is Existent, or being, and the fall of the Truth is Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Being; If therefore the Truth be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Existent, and the denial of the Truth Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Existent; the fall of Existent, is to fall from Being; for God cannot fall, and not be Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Existent; And therefore he cannot forgive this Sin, without the Annihilation of himself, and his Kingdom.  
And therefore Zanchius note is observable, saying; This 
Sup. 1. mandat.  Sin, doth Ingulum Dei petere, intent the Ruin, and destruction of God.  
And because there is no other Salvation then by the Death of Christ, therefore also is this sin Irremissible.  
Because Christ Death (in the opinion of a worthy Divine) 
Raymund. Seband. in viola animae Dia'og. 6 Cap. 61.  which was consummated with such wicked hands, cannot blot out that Sin, by which it is wrought; His reason is annexed, Cum ipsa circa hunc plus ●peratur mal● quam mors eius operetur Bonum. Seeing the slaying of Christ, was fare more heinous, than the saving of Man by Christ his Death, was precious; for Christ his Death respecteth us only, who are nothing; but their sin tendeth unto him, who is Infinite in Goodness and Majesty.  
And this opinion, with the Reason of St. Anselme. Quoniam peccatum quod contra personam illius fit, Incomparabiliter 
Lib. 2. Cur Deus homo. cap. 14.  superat omnia alia, que extra personam illius cogitari possunt; Because that Sin, which is committed against Christ his person, doth incomparably exceed all those, which may be conceited without his person.  
Thirdly, a Sin may be irremissible, in respect of the praeparative Disposition of the offender. It is a true Saying of Augustine; Qui creavit te sine te, non iustificabit te sine 
De verb. Domini.  te, He that made thee without thy help, will not justify thee without thy consent; for unleast thou turn to God by Repentance, God will not turn to thee by forgiveness; for before Repentance, man is not Susceptible of God's Grace, by which Remission of Sins is wrought; But so foul is this Sin (as Augustine saith) ut deprecandi humilitatem 
Lib. 1. de Ser. dominim Monte  subire non possit; That the Offender cannot humble himself to crave pardon, but they rather lift up their Horn against the Lord, and his Anointed, and they have propositum non paenitendi, a resolute purpose never to repent; Otherwise, 
Bona. in 2. Sent. dist. 43.  could they repent, it were possible, which they cannot do, Quod scilicet aeterna caecitate, etc. Because they are 
Caluin. Instit. lib. 3. cap. 3.  strucken with unrecoverable blindness for their Ingratitude, and at their best, they prove but like judas, Quem non paenitentia 
D● poenit. dist. 3. cap. Sceleratior. ex Leone.  duxit ad Dominum, sed Desperatio traxit ad Laqueum; whom repentance drew not back to the Lord, but Despair to the Halter; who sorrowed not, propter amorem Dei, for the love he bore to God whom he betrayed; but propter enormitatem rei, for the heinous treason he committed; and Ibi nulla Reniissio, ubi nulla possit esse poenitentia, 
Gorrhan. Pet. Mart. lib. 3. loc.  there can be no pardon, where there can be no Repentance.  
To be brief (as the Apostle saith) It is impossible, that 
Cor. 8. Heb. 6.  they who were once lightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and of the powers of the world to come, If they fall away, should be renewed again by repentance, seeing they crucify again to themselves the Son of God, and make a mock of him.  
Upon which words Anselme writing saith; that therefore it is impossible, that such should be renewed; Quia nolunt renovari, because they will not be renewed; So that, Non est excusatio Infirmitatis eorum, sed culpa voluntatis, They cannot excuse themselves by pleading Infirmity, but condemn the perverseness of their own will, who had rather abide as they are, then be renewed;  
For so execrable an hatred do they carry against God, which (as the Apostle saith of Charity) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Never falleth away; 
1. Cor. 13.   
Therefore one rightly expressed the Nature of this Sin, 
Ex vet. quodam Ma. scrip. comment. Sup. Math. anonymo.  that it is, Sibi ipsi causa, et semper causa est, et semper est; It is caused by the party himself, and this cause is perpetual, and the Sin which is the effect, is perpetual also; So that their Malice continueth against God, even in death; and they that depart out of this life, with hatred toward God, Sub 
●ich. de Sancto vict. tract. de ●pi, Blaspheme.  eodem morbo in aeternum tabescunt, Everlastingly languish under the same disease; and ever hating, never repent, and therefore he termeth this Sin, Aeternum Delictum, the everlasting Sin; and never repenting; he is aternaliter reus eternidelicti, for ever culpable of the eternal Sinne.  
Hereupon the Ancients made final persevering therein, to be complementum huius peccati, the Consummation of this Sin; which is true if it be spoken, by way of Necessary 
Hugo Card. Sup. 12. cap. Luc.  Concomitance not of casual event; for then every sin wherein a man departeth out of this life Impaericent, were irremissible, which is false; Therefore in my Text, we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the praeter Imperfectence, praesupposing a continual progress therein, as the Greek Scholiast hath 
Occumen in Enarrat. ad hunc locum.  observed before me.  
Therefore Augustine judged this sin to be unpardonable, Non quia Blasphemia, sed quia ex Malevolentia, not 
Lib. quaest. de viroque test. mixed.  as it is simple Blasphemy; But because it proceedeth from, and is always accompanied with Malice against God, which never ceaseth.  
So that this sin, may be said to be unpardonable, Negative, 
Compend. Theolog. lib. 3. ca 29  as the Devils which never shall be forgiven;  
Prevative, because there is no Congruence in this Sin to be forgiven.  
Contrary because it hath a Disposition resisting remission.  
I will add the judgement of Scotus for a Summary.  
Ad peccatum in Spiritum Sanctum, requiruntur tria; 
Sup. 2. Sent. dist. 43,  Three things must concur, to the constitution of that Sin against the Holy Ghost;  
First, set Malice.  
Secondly, it must be against the Commandments of the first Table, (which respecteth the whole duty of Man unto God.)  
Thirdly, it must be attended with that, which most opposeth Conversion unto God, which is final Impenitence; not because a man dieth without Repentance, but because he hath a purpose never to repent, which proceedeth of Despair, 
Lih. de side ad Petrum.  as it doth appear saith Augustine in Cayn, and judas.  
And let this suffice, to have been spoken of this fearful sin, according to the capacity of my shallow understanding: If any one think otherwise, I refuse not his opinion, if it may appear true.  
Let every one, who wishcth well unto his own soul, look into himself; that there be not found in him, an evil and unfaithful heart, to departed away from the living Lord. 
Heb. 3.   
Let every one prove himself, Wither he be in the faith, examine himself, know himself, whither jesus be in him, or 
2. Cor. 13.  that he be a Reprobate; for if any one withdraw himself, my 
Heb. 10.  soul shall have no pleasure in him, saith the Holy Ghost.  
God forbidden, that either Atheism should so blind us, or Mahumetisme alienate us, or judiasme suspend us, or hypocrisy poison us; or Papisme delude us; or Epicurism corrupt us; that we should either with Diagoras, Deum excludere stately deny God; or with Protagoras, Deum in d●bium vocare, once doubt whither there be a God or no. 
●actant. 1. de fals. reing. cap. 2.   
Or that with Mahumedes Sergius, and the Turks, we should deny jesus to be God, and affirm him to be the Son of Mary, Et non nisi nuncium Dei, and but only an Ambassador of Gods, as other Prophets before him had been; 
Koran. Azea●. 12.  and that Christians err, making him their God, Plusquam praedicauerit nobis, more than he commanded or required at our hands, and that therefore we reap no benefit by him.  
Or that with the v●gabond jews, we should renounce him, because he brought not the whole world at his coming, under his subjection, and gathered not their outcasts from all parts of the world together, built them not a new jerusalem, in Mount Syan, and gathered them not thither, to observe the whole Law of Moses, in great peace, and prosperity, and made them not immortal, and impassable therein; and that therefore we should expect another Messiah.  
Or that with the superstitious Papists, we should by feigning false things of Christ, not worship him but our own fictions, and ascribe the honour proper unto him, to other, which is omnino non colore, not to worship him at all. 
●act. ●●b. 1. cap. 19   
Or that with the voluptuous Epicure, we should neglect his service, and live to ourselves only; as if he regarded not, what Man doth on Earth, nor respecteth the Honour man should give him.  
Or that with the painted Hypocrite; we should be Christians but in show, like some of the Courtiers of Constantius Chlorus, who chose rather to renounce Christ, than the 
Pus●b. lib. 1. de vit. const. cap. 11.  Emperor's Service, whom he afterward worthily rejected; as Traitors to him who would not be faithful to God;  
Or but to serve their own turn, like the greedy Courtiers of Const●ntine the great, who were Christians opinion 
Idem lib. 4. de vit. Constant. cap. 54.  tantum, in conceit only.  
And therefore ready to turn with every blast of wind, like Ecebolius the Sophist of Constantinople, who conformed 
Socrat. lib. 3. h●st. Eccles. cap. 11.  himself to the diverse Religions of sundry Emperors.  
When Constantius juntor ruled, he seemed a zealous Christian: when the Empire came unto julian the Apostata, he as earnestly maintained Paganism, and when jovianus was Emperor, he embraced Christianity again; and casting himself on his face, before the Church gate, cried out, Me quasi Salem insipidum pedibus conculcate, tread me like unfavourie Salt under your feet.  
Into any of these may the Natural man fall, through Infirmity of the flesh, or ignorance in the understanding; But that a Christian, who hath once tasted of the sweet Mercies of the Lord, embraced the Gospel, certified his conscience thereof, and rejoiced therein, should notwithstanding, after despise it, reject it, persecute it, in heart, in word, in act, not through infirmity, nor by ignorance, but of mere malice against God, to censure such as I am not able; Vincit officium linguae, sceleris magnitudo. It is a Sin unspeakable.  
For seeing it is true of Christ; Pro omnibus quae tribuisti 
Chrysost. apud Bonau. lib. de grad. virt.  nobis O Christ, nihil aliud petis quam saluari, hoc ipsum tribuens, et acci●ientibus gratias agens; for all the good things that thou hast given us O Christ, thou cravest at our hands, no other reward, then that we would vouchsafe to be saved by thee, both giving us Salvation, and thanking us also, that we will receive it.  
Is not he then deservedly permitted to slaughter his own soul, who is cruel to himself, yea Enemy to love himself, because he would have us saved?  
The consideration whereof moved Policarpus, that holy Bishop of Smyrna, when he was exhorted and commanded to blaspheme Christ, to disdain his own life, and to answer the Proconsul in these tormes; Fourscore and six 
Euseb. lib. 4. eccles. hist. cap. 15.  years have I served him and hitherto hath he hurt me in nothing; and how can I then, Maledicere Regime● qui me seruabit. Blaspheme my King who saved me?  
We live in a cold age, wherein the Souls of men are benumbed, having no spark of Devotion, unstable, and Irreligious, as ready to fall down to Baal, as to the true God of Israel, yea to forsake CHRIST, and to worship Antechrist.  
How lightly do men esteem the Sin of Apostasy from the Gospel, it appeareth by the multitude of those, who daily pass away from us to Popery, and those not only of the base and Ignorant sort, who like the jew in the Historian pass from one Sect, to another,  multas corradant pecunias, 
Socrat. lib. 7. Eccl. hist. 17.  In hope of gain to enrich themselves thereby? But of the Learned, and those who know the Law of God; yea the Sons of Levi betray the Temple, they who should present other unto Christ, fly themselves from Christ, and rail at the Holy one of Israel.  
But if their malice against Man, make them take Arms against GOD, their state is damnable, like Tertullian, who at the first, overthrew the Blasphemies of Heretics by his writings, Velut quibusdam fulminibus, as it were with so many thunderbolts, yet in the end, to avenge himself of the 
V●ncent. Lyr. cont. haer. cap. 24  Roman Clergy, he fell away from the Truth, to Montanisme.  
Ambitious Spirits, impatient of the advancement of persons more worthy than themselves, perfidiously fly to the Tents of Antechrist, where they may open their mouths unto Blasphemy against God, to Blaspheme his Name, and 
Apocalips 13.  his Tabernacle, and them that dwell in Heaven.  
Think you it a small matter, to make a mock of the Gospel, by Cauponizing the Scriptures, to palliate your Cauterised Consciences; like Arrius that wretch, who broached his pestilent Blasphemy against Christ, of mere malice, because that good Alexander was worthily elected 
Theodor. lib. 1. hist. Eccl. cap. 2.  Bishop of Alexandria before him?  
The Church is happily delivered of such Monsters; and though she be Pia & Misericors Mater, glad to receive her lost Children lovingly, yet such prove for the most part unnatural, and despise her; and return not with a mind to persist; like Ecebolius whom the Church had twice received, but as he was light and unconstant at the first; Sic quoque postea permansit, so he continued to the end, saith the 
Socrat. ubi supra de codem.  History.  
I say not, that such commit that Sin against the Holy Ghost; but this Christ saith; He that is not with me, is against me. And this I say; He that flieth to the Tents of 
Math. 12.  Antechrist and speaketh and writeth matters, against the suggestion of his own Conscience, tending to the dishonour of Christ, and his Gospel; persecuting that Truth in other, which they profess secretly in themselves, such cannot be free from this Sinnc; yea this Sin in them is Inchoatum begun, they being Haeretici scientes, witting Heretics, and 
O●kam. Dialog, lib. 4. part. 1. Cap. 3.  are no better than their reprobate Father Balaam, who loving the reward of Iniquity, gave council, how the people of Israel might be drawn no offend God, forgetting what he Prophesied before, and what he had heard from 
Num. 22.  God, accounting all for nothing, that he might satisfy his own covetous mind.  
Wherefore should not the Apostates in this Age, receive the like Censure, which the Church in her first, and second Primative, and all other estates, inflicted upon base revolters, and that with strict Severity? That is, that No Clergy 
Dist. So. cap. S●cer●los ex Augustino.  man of what estate soever, having once fled away to the Adversary, and returned again to the Church, Ad Clericatum redeat, vel in Clero permaneat, Should execute that holy Function, or not rather be degraded from the same.  
This was St. Augustine his censure, for meaner crimes, provoked by the zeal of God's house, to this rigorous Discipline; But when presently after, he censureth weightier offences, under an Indefinite term; wherein he includeth, A temporary Apostasy of an ambitious mind, intending a seeming panitentiall return, to the end, he might be congratulated by the Church with high preferment, (as it appeareth by his words) He peremptorily saith; Hoc sacri Canones irrecuperabiliter deijoiunt; Such are degraded without any hope of restauration to their Priestly Function; So that he severely determined,  post actam paenitentiam de damnabili crimine, nemo sit Clericus, Notwithstanding their Penance such was their crime, that they might not regain the use of their Priesthood.  
This Censure, was stoutly executed against Arrius by 
Socrat. lib. 1. Eccl. hist. Cap. 20.  that invincible Champion of Christ his Church, renowned Athanasius, that undaunted Bishop of Alexandria, notwithstanding the menacing Letters of the Emperors, directed unto him in the behalf of Arrius, for his restauration into the Church; unto whom he would in no wise condescend; Signifying unto Constantine likewise by Letters, that it could not be;  illi qui fidem irritam fecissent, quibusque ab Ecclesia Anathema esset denunciatum, tanquam post liminio redeuntes, gradum suum recuperarent; That they, who had once renounced their Faith, and received an Anathema from the Church, should receive their Degree again in the Church, returning home again as perfidious Fugitives.  
Nor was this severity newly then practised in the Church; for Cyprian himself that glorious Martyr, whose singular lenity appeareth, in his Impugning the austerity of the Novatians, (who would admit none into the Church who was once fallen in persecution, though through infirmity) writeth thus of the Admission of revolters, after the penitential reversion: Satis est talibus revertentibus veniam dari, non tamen debet in domo fidei perfidia permanere. 
Lib. 2. Epist. 2. ●d Stuph.   
Let it suffice those Apostates, that at their return, they receive pardon of their offence; nor let them expect, to enjoy their former office of Priesthood in the Church, because of their perfidious Excursion; For what shall we reserve for the Good, Innocent, and those who have constantly persisted in the Church, if we honour those, who have gone out from us, and rebelled against the Church?  
Of Trophinus the Priest, who fled but only to the Novations, (who were rather Schismatics than Heretics) this is his censure.  
After Conference (saith he) with other Bishops held, Trophimus was received, but the rather, because many Brethren 
Lib. ●. Epist. 2. ad Anton.  who were gone out from us, returned again with him; yet so was he admitted,  Laycus communicet, to converse in the Church as a Layman, Non quasi lo●um & Sacerdotis usurpet, and not to execute the Office of a Priest; yet would he not assent that they should be so received, Ante Exomologesim publicam, ante peractam publice paenitentiam cum satisfactione, ante manum ab Episcopo, & universo 
Lib. 3. Epist. 1●  clero in paenitentiam lapsis impositam; Before public confession made, before public penance done with satisfaction, before the Bishop and Clergy had laid their hands on them, to receive them as penitents; He most eagerly rebuketh it, and most exactly prohibiteth, the Eucharist to be administered unto such, or offered up for them.  
Of such, saith Constantinus Bishop of Cyprus, in the 
1 quest. 7. cap. conu●nientibus.  Council of Melda; Si quis sponte ad Haeriticos vadit, & accipit ordinationem, non recipiatur.  
If any one, who before was an Orthodoxal Christian, go out unto Heretics, and receiveth Orders at their hands, let him not upon his penitential return home again, be received into the Church as a Priest.  
Tharasius the Patriarch accordeth in the next place; and the holy Synod concludeth, Hoc est iustum iudicium, this is just judgement. Certain it is, that Clergy and Laity, were liable in ancient times to a fourfold punishment, viz. 
Archidiac. ex. Goff. in Sum. de haeret. punit.  To Excommunication, to Deposition from Orders or other Dignity, Confiscation of their goods, and lastly to military Persecution, and to be delivered over, to the Secular power.  
No less, or greater Severity, was extended against Apostates, by the ancient Decrees of Christian Emperors; They 
Cod. lib. 1. tit. 10 Si quis lege 3. Hi qui Sanctam  confiscated their Goods, they were deprived of the ordinary civil Privileges of Christians, they might not succeed in Inheritance, or be made heirs of the Goods or Lands of their Parents, they were banished into most remote Territories; they were never to return back, nor to recover their former Privileges.  
Nec flagitium horum obliter abitur paenitentia; nor shall their foul offence be put away by their pęnitence, or be smoothed over with any cunning shadow of defence; for those who have fallen through infirmity or Error, they received upon their repentance; but as for those wicked ones, Qui fid●m quam Deo dedicaverint, polluerint, qui prodentes 
Vide glossani ib.  divinum mysterium, in prophana migraverint, qui sanctum Baptisma prophanarunt, ijs nullo remedio penitentiae, (que solet alijs criminibus adess.) s●ccurritur; For those, (I say) who have falsified their Faith before dedicated to God, who betraying the Sacred mysteries of Christianity, have passed to profane Heresy, who have profaned their holy Baptism, they can have no remedy by repentance, as other kind of offenders receive.  
They might not make a Will or Testament, they might neither sell or bequeath aught, but their Goods were bestowed 
Apostatarum.  on the next of their kindred, that were Christians; and that by the Law.  
If any Master should seduce unto Heresy any bond or Freeman, by compulsion or persuasion; Cum dispendio fortunarum 
Eum quicunque  capite pumendem esse cens●mus they censured him 
Eos qui Cathol.  to forfeit his Goods and his Life; (which Law I do wish were in force among us now also,) Clergymen and Monks who forsook the Orthodoxal Faith, and embraced the Heresy, and abominable opinions of Apollinaris or Eutiches, were liable to all the forenamed punishments, and moreover were banished out the Roman Territories.  
In these pręcedent Authorities, we behold the practice of the Church in former Ages, against Apostatical Ministers; the effect whereof is as followeth:  
That what Priest soever, went out from the Church, and joined himself with Heretics; but after renouncing his Heresy, returned with a true penitent Heart, (which God seldom granteth unto such kind of persons) yet notwithstanding he could not be admitted to the execution of his function in the Church again; The which, were they in force in these days among us, Rom should have little cause hereafter, to boast of the increase of her traitorous Proselytes; and the people who are like so many silly Sheep, would be less scandalised, and more safe from the danger of these bloody Romish ravening Wolves, who spare no cost or travail, to Invite them to relinquish the charge committed to their fidelity, that upon their departure, and in their absence, they may enter upon the flocke, to scatter and devour it.  
And because barking Dogs are most necessary for their pręservation; Therefore the Wolf laboureth with all his craft, to enter league with the Dog, that he may join with him, and cause him to reenter upon them, to their utter destruction.  
Such was the purpose of the Macedonian Prince, when he demanded ten of the chief Orators of the A henians, of which number, Demosthenes should be one; on which condition, he promised to raise his siege.  
It seemed but a small request, in respect of the pręservation of the whole City; but Demosthenes the Prince of his profession, who well foresaw, what the event would prove, discovered the damage, in this subsequent parable.  
The Wolves said unto the Shepherds, the only cause of strife between you and us, are the Dogs; therefore to end the 
Plutarch.  quarrel, give us your Dogs, and we will be friends; which being performed, the Shepherds afterward being fallen a sleep; the Wolves rushed in securely, and devoured cruelly, and in great abundance.  
And no marvel, seeing the Dog, which should have given warning of their approach, by barking, and have repelled or destroyed them by biting, was at that time absent, and out of the way.  
So if the Ministers, whom the holy Scriptures in this respect, resembleth unto Dogs, depart from the people committed to their charge; The adversary hath free Ingress left unto them, to devour without control; This was the politic practice of that detestable Arrius, who that he might make clearer passage for his blasphemous Heresy, laboured mainly, and at length wrought the Banishment of Arhanasius, 
Socrat. lib. 1. Eccl. h●st. Cap. 23.  and of certain of the stoutest and most learned Bishops who resisted him; But if they go out to join with the Priests of Baal, and like Balaam be drawn by reward, to curse God's people, whom he hath blessed, they become more dangerous, and noisome than the Enemy.  
And because they betray the Gospel of CHRIST sitting in Heaven, they are little better in this, than their Father judas the Traitor, who betrayed his person to his enemies the jews, when he lived upon Earth; and their Sin being alike, their censure should not be different, but the same; Therefore, let their dwelling be Desert, and let other take 
Act. 1.  their Office, and that without retractation.  
For thy cruelty against thy Brother jacob, shame shall cover thee, and thou shalt be cut off for ever, (saith God of 
Abdias.  Edom.)  
Whereby in an Allegory he showeth that heretics ought to be cut off, for their cruelty against the Church, by corrupting the true Faith thereof, by renting the coat of the Spouse, by labouring to destroy the Vineyard of the Lord of Sabaoth, by persecuting, banishing, circumventing the Ministers thereof; by corrupting many of them, either by violence, or deceit, or reward and promotion.  
O let the Children of Edom be remembered in the day of jerusalem, how they said; Down with it, down with it, even 
Psal. 137.  to the ground: O Daughter of Babylon wasted with misery; yèa happy shall he be, that rewardeth thee, as thou hast served us; Blessed shall be be that taketh thy Children, and throweth them against the stones.  
For why should not we be as forward, to avenge the Truth against those who Sin of malicious wickedness against the same; As those traitorous Apostates are earnest to impugn the same, with the proud violence of the engines of falsehood; Therefore let their travail come on their own head, and their wickedness fall on their own pa●e.  
And such is their end for the most part; for as judas, after he had betrayed his Master with a kiss, hanged himself, and thereby prevented his true repentance; So those judascall Apostates, take away away hope of repentance from themselves, by Sinning directly against the known truth and their end is often despair, or confounding self-will, obstinacy, and perish out of the Church, as it hath been observed in all ages; yea it should seem, that God hath immediately by his own hand (according to their desert) intercepted them.  
Obscrus Arrius that Monster his filthy death, most fir for so wretched a Miscreant; as he served his body, his bowels 
Ruff●●. lib. 1. hist. Eccl. cap. 13  gushed out.  
M●ntanus began well, (as did judas) their end was not 
Euseb. hb. 5. cap. 14.  much different, he strangled himself, and Maximilla his Trull with a Halter; and Theodotus that begat this heresy in them was so besotted, that he persuaded himself, he should be exalted, and assumed into Heaven, but in his Exaltation into the air perished miserably.  
Nestorius' his tongue was eaten up by the worms, his 
Socrat. lib. 6. cap. 23.  feigned recantation espied, procured his deserved deprivation and exile, whereas he died out of the Church.  
Though Martion did publicly repent at Rome; yet was he received into the Church, but on condition, that is; if he 
Tertul. lib. de pr●script. adversus har.  restored and brought back again into the Church, those whom he had before seduced; He was prevented by death, and not performing the condition, forfeited his peace.  
I could exemplify the like in this last age, and that in many both domestic and foreign, since the Church hath been reform; but I list not to pluck dead men by the beard; I have only annexed the History of Francis Spiera, by way of an Appendix to this tractate; to testify this truth in stead of the rest.  
What? must all then perish, the ignorant, as the learned? the weak as the strong?  
I wish only, that the Bondwoman were cast out with her Bastard;  
Fare be it from me, to murmur at the Church her Maternal clemency, toward my brother who was once lost, but hath returned again: unjust indignation were that, which should grow from my brother's joyful reconciliation; I mourn for their departure, and pray for their return, who have gone out from us by Haereticall feduction, or have been seduced by a surreptitious error; or have been occasionally carried away, by Terror and violent compuision; Let their unfeigned penitence, with true humiliation, procure them indulgence, so they may truly plead for themselves, Simple ignorance and dreading infirmity.  
Against those only, let it be an irrevocable Canon, and indispensable decree, who have gone out from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Conc. Nio. Can. 11. joh 15. , not through subtle seduction, or violent constraint, but of their own perverse will; Let them be cast out as dead branches, let them whither, let men gather them, and cast them into the fire, and there let them burn with the first Apostata.  
Let no man object the lenity of the Council of Nice to voluntary Revolters; they held them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vbi supra.  unworthy of any favour or humanity to be extended toward them; they enjoined them a threefold pennanet, to be performed for the space of twelve years, without any mention of restauration to their holy function.  
Conceit it notwithstanding, by way of implication; thou canst not so shake off the bands.  
The Church tempered her Decrees, according to the necessity of the Time; But hear what the Canon saith;  
Quod pro remedio ac necessitate temporis institutum fuit, constat at primitus non fuisse; quod ergo necessitas pro remedio 
1. q. 7. cap. quod pro roamed.  reperit, cessante utique necessitate, debet cessare pariter quod urgebat, etc. A dispensation enforced by the necessity of the time, may not be observed as a common law that cannot be altered; for the cause which urged being ceased, the dispensation likewise must be void; for a lawful order is one thing, and an enforced usurpation is another.  
Who did ever read any ancient Canon, which received such kind of Apostates, who went out for some temporal commodity, or for advancement to high dignity? Sure I am, I may use Augustine his words truly, of most of our perfidious Apostates;  
Expertus credo multorum fict as poenitentias, per affectatas 
Dist. 50. cap. Sacerdos.  honorum potentias;  
Experience maketh me confident to aver, that many went out, in hope, they should upon their false repentance, be entertained into the Church, with some high preferment to an honourable office therein.  
They deceive themselves; The Church meaneth nothing less; They may flatter themselves with a vain hope, to climb up to the Pinnacle of the Temple; But let the remembrance of the end of Simon Magus quell their presumption.  
Thanks be unto God, the Religious laws of this land hath so provided for them; let them therefore beware, least aiming at the one unadvisedly, they be caught up by the other deservedly, yea inevitably; for, Quod non capit Christus, rapit fiscus.  
I advice them to be content with their entertainment at Rome, in the Temple of Dea Cloacina, whither (being dispelled by our Church) tanquam faeces et stercara, they have betaken themselves, even to their ultimum refugium; A fit Cage, for such unclean Birds.  
You expect a Reward for your pride, (for your pride I say) which begat in you Apostasy; for had you been wise unto Sobriety, and thought that of yourselves which was meet, as your Brethren did; you had never forsaken us; you know what that Truth (whom you have forsaken) saith; That His Spirit shall rest, Super humilem et quietum, et tremeniem 
Esay 66.  Sermons eius; Even upon him that is poor in Spirit, and of a contrite heart, and that trembleth at his words; So that the Spirit of verity dwelleth in the humble mind; but he forsaketh the Truth (of necessity) that despiseth humility.  
What wilt thou then say, that this severity is injury? remember also what thou hast done against Christ; and thou shalt find thy punishment fare more light than thy offence; Let St. Cyprian expostulate the matter with thee.  
Quod maius potest esse delictum, aut quae macula deformior, quam aduerseis Christum stetisse? 
Lib. 2. Epist. 1.   
What greater offence can there be, or what fouler crime, then to take arms against Christ? then to ruinated his Church, which he hath purchased and built with his own blood? then to forget the peace, and love of the Gospel, and to make war with furious hostility, against the quiet, loving, and peaceful people of God? In which respect the Canonist said well; Non debemus dimittere in ultum opprobrium illius, qui probra nostra delevit; We must not leave his disgrace unpunished, 
Host. Sum. de Haeret. cap. qua poe●a feriatur.  who blotted out our shame.  
Remember what thou hast done against his Church, which he so tendereth, that he reputeth that injury which is done unto it, as committed against himself.  
It is crimen publicum; a public offence against all, for that which is committed against the Truth of the Gospel of 
Cod. Tit. Man. chaeos.  Christ, in omnium fertur iniuriam, is an offence against all Christ his Members.  
Remember (I say) what thou hast done against Christ his people, who being scandalised by thy departure, have gone out after thee, being seduced by thee, and being prevented by death, have happily died out of the Church, without the communication and peace of the same; whose Souls shall be required in the day of Judgement at thy hands, who hast been Author and cause of their destruction.  
In consideration of which praemisses, I may infer this conclusion, with Augustine in the like case;  
Qua propter, Iniquum put are noli, si perpetuo reijciaris; 
Initio Statim. lib. de utilit. credendi.  Wherefore do not think thyself unjustly oppressed; if thou be rejected for ever, from the execution of that sacred function.  
But suppose the Church should open the bosom of her Piety to cherish thee; wouldst thou not like the ungrateful Serpent, power forth thy poison into her bowels to her destruction?  
Pardon my jealoussy in this case; for it is not causeless, I may well usurp the saying of the great Father, in the same case, of his time; Quotidie cernimus, & rebus probamus, 
Jeroni. in princip. cap. 3. & in five cap. 12. jerem.  quod ideo Haeretici fidei simulent veritatem, ut simplices quosque decipiant, & non ipsi convertantur ad fidem, sed fideles trahant adinfidelitatem.  
We see daily, and prove it true by experience, that Hęretickes dissemble their return to the true Faith, but only that they may deceive the simple credulous people; they come not as true Converts themselves, but only to draw the faithful to Infidelity; And there is no man so silly, but will confess with Bernard, That a counterfeit close Hęreticke, is fare more pestilent, than a professed Hęreticke.  
Mine own observation in sundry of this sort, maketh me bold to urge that rule of the Law in this case; Semel malus, semper praesumitur esse malus; he that hath once played the traitor with Christ and his Church, will never be true.  
I have often grieved, to see the clemency of the Church abused by them, and now I can contain my self in silence no longer, but that I must cry out with Cyprian;  
Illud mirandum est imo indignandum potius & dolendum, 
Lib. 1. Epist. 6.  Christianos Antichristis assistere. It is a strong, yea a hateful rather and lamentable case, that Christians should assist Antechrist, and that those who decline from the Faith, and are traitors to the Church, should in the Church, stand up against the Church.  
For the pręuention of which mischief, which might ensue upon such Diabolical treachery; the rule of St. Basill, was in ancient times practised in the Church upon such persons 
In Latinis, ea est Epist. 72.  as followeth:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Let them declare their penitence under the handwriting and that they abhor Heretics, and that they are truly separated from them; The like course also was used, and continued in succeeding Ages as is apparent in the Decrees collected by Gratian. 
1. quest. 7.   
Let Cyprian determine this point;  
We Decree (saith he) by consent, and common Authority, that if any Priest or Deacon, who before received Sacred 
Lib. 2. Epist. 1.  Orders in the Catholic Church, and after stand out as Traitors and Rebels against the Church, or receive profane Ordination among Heretics, from false Bishops and Antechrists, contrary to the Order set down by Christ; and there offer up false and sacrilegious Sacrifices; If they return home again, let them be received on this Condition,  communicent Laici, to live in the Church as Laymen; and let them think themselves lovingly dealt withal; that they are admitted to the peace of the Church, who before were enemies of Peace; nor ought they at their return, retain those ensigns of Priesthood and honour among us, with which they have rebelled against us.  
But if the Religion and Doctrine of the Romanists be Blasphemy; the Sin of those who embrace the same seemeth to be little less than having before professed the Truth; and been secured thereof, is Blasphemy against the Holy Ghost, nor can they excuse it, by saying they believe in the Creed and profess Christ, their case you shall see resembled in an authentical History.  
Mavia Queen of the Saracens, invaded and destroyed certain Towns of Palestine and Arabia, in the Territories 
Secrat. lib. 4. Eccl. hist. cap. 29.  of the Roman Empire, nor would condescend to Peace, unless that Moses a Sarazen (who led a Monastical life in the Desert) a man greatly renowned, for his singular Piety, constant Faith, and strange Miracles, were designed Bishop of her Country. Unto which the Roman Captains gladly assented, and gave charge it should be done with speed; At length he was conveyed to Alexandria to receive Sacred Orders; unto whom when Lucius their Bishop, an Arrian and cruel persecutor of the Orthodoxal Christians repaired to confer them; Moses in the presence of the Captains and people, who compelled him thereunto, said; I think myself unworthy of the Order of Priesthood, yet if it be thought Conducible to the Commonwealth; Tu Luci, manus mihi nunquam impones, Thou O Lucins shalt never impose thy hands on me, which are full of the slaughter and blood of the Saints; Lucius said, he ought not to charge him with such shameful deeds, but rather learn the principles of Religion of him, or as Ruffinus writeth, first 
Lib. 2. cap. 6. hist. Eccl.  Hear his Parth, and then Censure him accordingly.  
Moses answered, we stand not now on the Articles of Religion; but your practices against your Brethren, Plane convincunt, te vera Christianae fidei dogmata non habere; Do certify that thou art destitute of the true Faith; for that striketh not Christians, doth not slay them, fighteth not against them, for the servant of the Lord ought not to fight.  
But thy deeds, which thou hast done against them, whom thou hast banished, cast unto wild Beasts, to be devoured, whom thou hast burned; As so many voices cry out against thee, and things seen with our eyes are more certain, than those we hear with our ears; I assure myself, that he who believeth aright in Christ, would never do such things.  
So I say unto all those Apostates, who fly from the true Religion now professed in England and else where, to the Synagogue of Rome; that howsoever they make an external and general profession of the Faith of Christ; yet it manifestly appeareth by their particular Articles of Religion, that they worship not Christ, but their own fictions, wherewith they highly Blaspheme him; For they are ravening Wolves in Sheep's clothing, and the abomination of Desolation standing in the Holy place. They persuade men that they believe in Christ, and yet they labour to subvert the Faith, with the Engines of their Sophistry; they wrist the Scriptures to their practice, and Invent new Articles of Faith, and proclaim themselves to have the Truth in their Bosom, that in Imitation of judas, they may betray him with a kiss.  
But you shall know them better by their fruits; for the deeds which they have done against the Saints, and servants of God, whom they have banished, Imprisoned, burned, hanged, tormented with strange and unheard Tortures, to make themselves drunk with the blood of the Saints, and with the blood of the Martyrs of JESUS, (that some of their own Writers have affirmed, that the Pope by reason of his cruelty, seemed rather to succeed Nero then Peter) These deeds (I say) as so many voices cry out at the Blasphemy of them, who say they are jews, and are not; for if they were Abraham's sons, they would do the works of Abraham; 
Apocalips 2.  Therefore they are the Synagogue of Satan, for their works bear witness of them. 
joh. 8.   
Consider this all ye, who worship the Beast and his Image, and receive his mark on your forehead, or on your hand; Come out of her, that ye be not partaker of her Sins, 
Apocal. 14.  lest ye receive also of her Plagues; For the Lord hath said, That such shall Drink of the Wine of his Wrath, yea of the 
Cap. 18.  pure Wine, which is poured into the Cup of his wrath, and he shall be tormented in Fire and Brimstone, before the Holy 
14.  Angels, and before the Lamb; And the smoke of the torment shall ascend evermore, and they shall have no rest, day nor night, which Worship the Beast and his Image. And whosoever receiveth the print of his Name.  
Rememember thou Apostata, Whosoever withdraweth 
Heb. 10.  himself from CHRIST, God's Spirit hath no pleasure in him.  
O be not ungrateful to Christ; he hath given himself for you; If any one shall maliciously defy JESUS, and persist therein, he hath Sinned against the Holy Ghost.  
If he worthily esteem not of his Passion, he that seeketh another means of Salvation; saith, that the Blood of CHRIST, the Blood of the new Testament, the Blood whereby he is Sanctified, is polluted; Such a one revileth the Holy Ghost.  
I say unto you, that he deserveth fare greater torments; who despiseth the Son of God now glorified; sublimated above all Dignity of Superręstiall essences, and placed in the Seat of his Father's Majesty; then the jews, who through Ignorance Crucified him, while he was yet mortal; we now know the Truth, therefore shall we be unexcusable, if we despise so great Salvation.  
Of such persons saith job; What hope hath the Hypocrite, 
Cap. 17.  when he hath heaped up his Riches, If God take away his Soul? Will God hear his cry, when trouble cometh upon him? Will he set his delight upon the Almighty? Will he call upon God at all times?  
As if he should say; The Hypocrite, whose Religion consisteth in the Service of Mammon; shall not be able to stand in the judgement, nor will God hear him, when he cryeth in distress, nor can he have confidence in the Lord; because he is destitute of Faith, whereby we have peace with God, for which cause also, he cannot call upon him by Prayer, and consequently falleth into despair; for such commonly is the end of all Newters, and Dissemblers in case of Religion.  
The which I will exemplify in one History of certain truth, among many which I do purposely omit, viz. of Francis Spiera an Italian, who to save his Life and goods, fell from the Truth of the reformed Religion, which before he had professed; and therefore was so fare forsaken by God, that he fell into desperation, blaspemed God, and (as the Story saith) hated him, and in that state, departed out of this life; to the terror of all such, who to purchase the Riches and Dignity of this world, forsake the Truth whereof they are assured, and profess Popery, which is Doctrine of Devils, to attain promotion.  
For if this Italian, was so dreadfully punished for that offence, whereinto he fell, through the infirmity of the Flesh, for the pręservation of his life, (which otherwise should have perished) beside his Possessions which were large; and the care of his Wife, and his Childten, who were many; (all which were strong Motives to flesh and blood) yet God would not bear the mock in this case.  
How much soarer punishment (think you) will he inflict on those, who, not by Compulsion, or fear of torments, forsake the Truth of the Gospel, but only like Demas, to enjoy the pleasures of this present world?  
The History is recorded by a Learned man, as followeth in the next Leaf, which for brevity I have somewhat abridged in this Translation of it.    

THE HISTORY FOLLOWING IS RELATED OUT OF THE EPISTLE OF THAT FAMOUS DOCTOR MATHEW GRIBALDUS, Professor of the Laws, in the University of Milan, who himself was a Spectator of this lamentable accident. 1548.  
THere is in the Territories of Venice, near unto Milan, a place called Citadella; wherein dwelled a Lawyer of good judgement; and great experience, named Francis Spiera, about fifty years of age; married unto a virtuous wife, by whom he had eleven children, a man famous for his wealth and dignity.  
This man, began to embrace the Doctrine of the reformed Church, with incredible zeal; acknowledging jesus Christ to be the only Redeemer of mankind, and professed publicly with great constancy, that righteousness and Salvation was purchased by him alone, and that all man's works, and Merits, (were in that respect) vain and unprofitable.  
For which cause he was accused to the Pope's Legate at Venice; by whom he was cited to make his appearance before him, and menaced with death, and the confiscation of his substance (which was great) wherewith he was so terrified; that he renounced that truth, which he had professed, and abjured it also; promising moreover, that he would make public Recantation thereof, as soon as he returned home; and so was dismissed by the Legate.  
In his journey homeward, he was overwhelmed with a grievous perturbation of mind, whither he should embrace the Truth again, or persist in his denial; yea, he often confessed, that in his journey, he felt the Holy Ghost urge him, to profess the truth constantly; But the flesh, riches, and vain pomp of this world overswayed him.  
The day before he was to make his Recantation, a Popish Priest, brought the form thereof unto him; wherein he should publicly, in the open audience of the people, renounce and condemn the Doctrine of the Protestants.  
That whole night, this wretched man spent without sleep; The morning following being Sunday, after Mass, in the presence of his friends, of the Magistrates of the Town, and in the assembly of the people, who were in number about 2000 He publicly renounced that truth, which he had before openly taught, and was fined 30. Ducats, which he presently paid down.  
But suddenly after, he felt the dreadful judgement of God in his heart; he was deprived of all the Gifts of the Holy Ghost, Christ departed from him; His heart was inflamed with mere hatred, envy, and Blasphemy against God; The Devil, Death, and eternal despair seized on him.  
After he had been thus tormented by the space of six Months; he removed with his Wife and Children to Milan, where his misery increased; He kept his bed being not sick; his reason and understanding alike as before his fall, he consumed in his whole body, and all his Members (beside his tongue) languished. He would admit no food, but what was enforced; he kindly admitted all those, who came to visit him, and conferred very prudently with them; he affirmed, that he was damned by the just judgement of God; That he was already in Hell, and was tormented with perpetual pains; that he had sinned against the Holy Ghost that his sin could never be forgiven; he said that Christ his Merits, and God's mercy, was for ever shut up from him, and that this dreadful end was brought upon him, by the just judgement of GOD, to be an Example to all the Elect.  
At length diverse learned, and grave Divines repaired unto him, propounding all means of Consolation, especially the greatness of God's Mercy.  
And though (said he) I believe all that you have rehearsed, yet but as the Devils, who believe and tremble; He said, his Sin was unpardonable, that God secluded his mercy from him, that all faith was taken from him, that though he uttered the Lords prayer after them, yet his heart was full of hatred, malediction, and blasphemy against God; for he knew how execrable he was with God, and that he had taken away all his graces from him.  
The next day, they found his misery augmented, and demanding how long his Conscience had been so tortured; he readily answered; That, gnawing worm, and unquenchable fire, was sent by GOD into his heart, since that day whereon he recanted the truth of the Gospel, which before he professed; So that now, his condition, was fare worse than Cayns or judas, and that he had rather die and be damned, then to be tormented in this life, with such anguishs; adding farther, that he was already haunted with dreadful apparitions, and hellish visions.  
Renewing their Consolations, they entreated him to call upon God in the Lord's Prayer; which he performed with such abundance of tears, with such sighs, and so great devotion of mind, that he moved the whole presence to weep; upon which sight, Doctor Gribaldus told him, that his tears argued, no total desertion by God.  
He answered, that he had not that faith, and trust in God, which they supposed; for such was the gift of God, whereof he was destitute;  
Oh (said he) that GOD would vouchsafe me this one gift, that I might feel in my heart, but the least hope of his mercy, which is as impossible, as to unlade all the water in the Ocean, with a Spoon.  
This I certainly know, that never mortal creature on the earth, felt the wrath of God, more manifestly than I do; Oh that I might supply the room of some other damned creature whatsoever.  
So that all their comforts were vain; They enforced Broths into his mouth, to preserve his life, his only desire was to die, and to be carried into Hell.  
Three days after; when among other learned men, Antonius Fontanine, the priest of Citadel, (who bore him company to Venice, when he went up to make his appearance before the Pope's Legate) came to visit him, and asked him, whether he knew him; presently upon the remembrance thereof, with redoubled sighs, and groones, he cried out; Oh execrable day; oh cursed day; I wish I had never seen Venice, or that I had died, when I first intended my journey thither.  
Then they commended the Merits of Christ unto him; He said, he never truly acknowledged the benefits of Christ, but abused them, and trusted too much to his carnal faith; (and turning to the Students) he said;  
Oh my Sons; I will not detract from the Gospel, I acknowledge it to be the Truth; but take heed, ye ascribe not too much unto faith, and neglect works beseeming faithful Christians; Faith requireth this of us, that we be not Christians in word only. Give credit unto me, as unto him; who hath truly tried the matter.  
Upon this, he commended the Epistle of St. Peter, wherein he admonisheth the faithful, to Plety, Chastity and Sanctity; upon which occasion, they who were present, disputed comfortably out of God's word, and he listened as attentively.  
He was demanded, whither he received any comfort, by that godly conference; he answered, that he was damned to everlasting death, neither was there any hope of Redemption left for him; Oh (said he) that I could put the least hope and trust, in the mercy of God, and it would not be grievous unto me, to be tormented in the pit of Hell many Millions of years, so that I might have any hope of deliverance.  
Whereupon, Doctor Gribaldus said; Oh Francis, I am not desperate of thy deliverance; Happily it pleaseth God, to make thee feel his wrath in this life, and in the life to come to show thee his mercy.  
He answered, I do certainly know that I am a Reprobate.  
Gribaldus asked him, whither he would kill himself, if a knife were delivered unto him, seeing he desired so earnestly to die; he said; lend me one, and you shall see what I will do; Notso (said Gribaldus) but declare thy mind wholly unto us; He answered, I know not the reason of my will or mind. Vergerius the Bishop spent much labour in vain to comfort him, and could hardly draw him to call upon God in the Lord's prayer; wherein though at length he assented unto him, yet it was not done, with the like earnest zeal as before; but he confessed that his mind was so alienated from God, that he could not call him Father.  
He entreated all that were present, that they would no longer spend their labour in vain, in comforting him; for that all hope of obtaining Faith and Mercy at God's hands, was cut off; So that it was more likely, that a Craine of Mustardseed should fill up the whole world, then that God should give him Faith and Grace.  
As he was carried into a Horselitter to be transported to Citadel, casting about his eyes in a furious manner, by chance he espied a knife, whereon he laid hold, and had slain himself therewith; had not two of his Sons who were about him, wrested it perforce out of his hands.  
Soon after, he died at Citadella.  
This is the fearful History of Francis Spiera, which I present to the consideration of all such, who think it a small matter, to dally with Religion.  
I do not say that he was damned, neither do I say that he was saved; howsoever; he standeth or hath fallen to his 
Rom. 14.  own Master; I will not presume, to judge another man's servant; But I will take heed to myself, and advice all my brethren to the same, lest that while we think that we stand, we should fall; Let us not be high minded, but fear; 
1. Cor. 11. Rom. 11.  If he perished through unbelief, was he broken off? Tu autem fide sta; Stand thou fast by faith; if thou dost stand fast, it is God's mercy, not thy merit; for thou bearest not the root, but the root thee.  
Lastly I will conclude, with a consolation to all such tender consciences, who are rapt into despair, by giving overmuch ear, to the Soul slaughtering Doctrine of the austere Novatians, and furious brainsick Anabaptists of our time.  
Who would persuade that Repentance is not available to those, who fall into any notorious Sin after Baptism, 
Aepin. Sup. Psal. 9  and hearty conversion unto GOD? as if he would by no means pardon the Repentant Soul; when as the Scriptures confirm in Doctrine, and examples, the contrary:  
As is manifest in David, notwithstanding his Adultery 
1. Sam. 12. Math. 9 Luk. 19 Gal. 1. Math. 26. 2. Chron. 33.  and Murder, in Matthew and Zacheus, though Usurers and Extortioners; In St. Paul, though he persecuted the Church; In St. Peter, though he denied Christ, with Imprecations and Oaths; and above all in Manasses, though he fell away from God, and followed all the abominations of the Heathen, and used Witchcraft and Charming, and Sorcery, and familiar Spirits, and Soothsayers; Yet when he humbled himself, and prayed unto the Lord: The Lord was entreated by him, and heard his prayer, and forgave him his sin.  
Hear the Lord himself; As I live (saith he) I desire not the death of the wicked, but that he turn from his way, 
Ezech. 33.  and live.  
If thy Sin be Great, his Mercy and Goodness is Greater; If thy Sins be Many, according to the Multitude of 
Psal. 51.  his mercies, he will do away thine affences.  
Were thy Sin more weighty than the heaven, than the earth, than the Sea, he who created these, can poise thy Sin, and 
Rom. 5.  where Sin hath abounded, cause grace much more to abound.  
Though thou fall back never so often, through infirmity; yet he is Almighty, and both can, & will raise thee up again, if thou put thy trust in him; For who so putteth his trust in the Lord, mercy embraceth him on every side. 
Psal. 31.   
Excellently spoke Chrysostome, against the Novatians; 
Apud Chytr. Sup cap. 2. Apccalyps'.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Though thou fall back never so often, through Infirmity, yet upon hearty Repentance, thou shalt be received; and no less comfortably St. Augustine; Toties apparet opus Dei 
Ibid.  miserentis, quoties fit confessio poenitentis; God doth as often take compassion, as the penitent Sinner maketh his confession; Magnitudinem morbi vides, Medici potentiam non vides; If thou art terrified by the greatness of thy Sin, yet 
August. Sup. Psal. 55.  be comforted by the power of the Physician.  
When thou art in greatest despair, Grata superueriet quae 
Psal. 68  non sperabitur hora, God will come unto thee in an hour, when thou lookest not for him, he will bring thee from the deep of the Sea.  
He calleth as well in the last hour as in the first; I will judge no man, I will despair of no man, I will pray for all men; while God's patience in this life leadeth them to repentance.  
A man (saith Augustine) may be a Pagan to day, an unbelieving jew to day, an Haereticke to day; a Schismatic to day; Quid si cras amplectatur Catholicam fidem? etc. What if the next day, he doth embrace the Catholic faith, 
Aug. apud Lumb. 1. Sent. dist. 43.  and follow the Catholic truth? What if so be those whom thou dost see, tainted with any kind of Error, and dost condemn them as most desperate fellows, should repent before they end this life, and find true rest, and life in the world to come?  
judge no man before the time therefore.  
I know not why any man should despair, seeing God is loving, true, and powerful; but that we may be confident in him (with the holy Father) because of the Truth of his promise, 
Bernard.  the love of his Adoption, and the Ability of his performance;  
Pater eligit, filius diligit, Spiritus Sanctus coniungit et unit; The Father hath chosen us, the Son loveth us, the 
Cyprian. Ser. de Baptisma Christi. tom. 2.  Holy Ghost joineth and knitteth us unto God; who then shall be able to separate us from the love of Christ? I am persuaded that neither death, nor life, nor Angels, nor principalities, 
Rom. 8.  nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
I conclude the whole, with the words of our Saviour.  
All sins shall be forgiven unto the children of men, and Blasphemies wherewith they blaspheme; But he that blasphemeth 
Mark. 3.  against the Holy Ghost, shall never have forgiveness, but is culpable of eternal damnation; from the which Sin, God keep us in jesus Christ, our only Lord and Saviour; To whom with the Father, and the Holy Ghost, be ascribed praise, and glory, and wisdom, and thankes, and honour, and power, and might, for evermore.  
Amen.  
FINIS.