Well then art thou Baptized art thou signed with the Idem de Cataclysmate c. 9. Kings Seale beginnest thou to feede at the Table of thy King * Idem Epla ad Arment et Paulin Noli esse Desertor become not a flincher Remember thy Couenant * Quia iam vouisti iam te astrinxisti the vowe hath bound thee wretched art thou if thou break thy vowe to God The Heathen neuer forsake their Gods but feare reuerence and mainly defend them lest by changing their rights they should be taxed with error Illi perseuerant in falso tiâ— non perseuâ—ras in vero Shall they persist in falshood and * Chrysost homil de Ierâ—m Prophet wilt not thou abide in the truth Socrates though a Pagan hauing denied sacrifice to Apollo which was death among the Athenians being aduised by Plato to saue his life by flight said * Bonauent in Luminar Ecclesiae Serm. 5. Absit vt veritatem negem quam asserui farre be it from me to denie that truth which before I professed and therefore Plato hauing pondered with himselfe the basenesse of his Counsaile was ashamed thereof and absented himselfe 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 reiect his pardon being before condemned to death or will any pitty him who knowing himselfe vnrecouerably sicke yet would cast off that Physitian who with his owne life hauing purchased a soueraigne Alexetery proffereth him certaine recouery freely if he will vse it and trust vnto him whereas otherwise except he beleeue he must dye because he despiseth the sole meanes of his preseruation 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 firme foundation suffereth no great ruine if part of the wall or roofe do fall because it may be repaired againe but if the foundation fall then the ruine is great because the whole tumbleth down So if a Christian commit fornication adultery or manslaughter his fall is not great and vnrecouerable because hee may rise againe by repentance as Dauid did But if the foundation of his faith faile that he turne Pagan and become vnbeleeuer then his ruine is great and vnrecouerable for the whole perisheth And such sinne more heinously then those who neuer knew him or beleeued in him and Christ is more offended at them Truly spake the * Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocles There can be no greater sore then a false friend whom a man can neither fugere neque fugare shunne nor banish So Christ complaineth that if an enemie had dishonourea him he Bern. Psalm 55. could haue bare it but his companion and familiar friend to betray him made it execrable He was grieued at the Infidels vnder the Law of Nature but more at the Iewes vnder the Law of Moses because his loue was greater vnto them But most against Iudas vnder the Law of Grace for betraying him it appeareth by the diuersity of their punishments The first he drowned which was an easie death The second Gen. 7. Num. 15. he stoned which was a more greeuous death But Iudas the Traytor hung himselfe which was a most shamefull death and accursed and the rather because hee Math. 27. was of the number of those to whom he had said yee are my Ioh. 15. friends We doe worthily detest Cains iniquity Lamech his cruelty Chams subsannation Ismaelsferity Esaw his pertinacie Absalon his malice the peruersity of Ioseph his brethren But all these are nothing to that incomparable villany of Iudas in betraying his Lord and Master whom he beleeued to be the sonne of the euer-liuing God and the Sauiour of mankind this impiety was aboue all other of an Apostle who should haue bin one of the 12. Iudges sitting in glory to iudge the 12. Tribes of Israell to become a Traytor against him who called him to this high dignity and therefore because of his monstrous ingratitude the diuell entred into his heart and carried him headlong to the acting of his Treason and from thence despairing of pardon to hang himselfe where he brast asunder and his bowels gushed out Surely Iudas committed that Sinne against the Holy Ghost for so great was his malice against Christ that if it had beene possible he would haue had not his flesh onely but his soule and Diuinity also to be destroyed hee betrayed him to death whom he beleeued to be the Lord of life yet such was his most indurate malice that nothing could withhold him from his purpose though Christ vsed many meanes and admonitions vnto him Loue in washing his feete Ioh. 13. Feare when he said woe vnto him by whom the Sonne Luc. 22. of man is betrayed Sorrow when he foretold his betraying Ioh. 13. Math. 26. Shame when he said vnto Iudas Thou hast said Yea so great that he seemed after a sort to doe wrong vnto his Iustice in vsing so great mercy toward him yet hee would not be saued and because he would not he was damned yea if a man may so speake against Christs will Their Sinne who hauing once giuen their names vnto Christ entertained the truth of his Gospell and resolued their consciences thereof yet shall after fall away from the same is like vnto that which Iudas the Traytor committed for such Crucifie to themselues againe the Sonne of God and make a mocke of him and are said to despite the Spirit of Grace which is the true sinne against the Holy Ghost By faith we are made the sonnes 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 crie Abba Father bearing Rom. 8. witnesse with our Spirit that we are the Children of God by this Spirit wee are sealed vnto the day of Redemption Ephes 4. Some Translations haue it in the day of Redemption the Fathers expound it in the day of Baptisme and the reading and exposition is good for the Holy Ghost sealeth vs in Baptisme by faith and maketh vs to be de Regio grego nor suffereth Théophylact vs to stand among the guilty and damned and hath seperated vs to Redemption Noli ergo Signaculum illud dissoluere If thou fall away from thy faith thou doest despite the Holy Ghost who did worke this in thee thou haddest receiued a Benefit and reiectest it after thou despisest the giuer he made thee the Sonne of God thou wilt be the Seruant of the Diuell he came to saue thy Soule and thou doest thrust him out of dores and seeke to bring him to confusion thou doest herein resist plainely and persecute the Holy Ghost and like Iudas art a Traytor vnto him The Second Circumstance IT sufficeth not a Christian to haue Faith to Beleeue but hee must haue Vnderstanding and Knowledge ioyned to his
Monasticall life in the Desert a man greatly renowned for his singular Piety constant Faith and strange Miracles were designed Bishop of her Countrey Vnto which the Roman Captaines gladly assented and gaue charge it should bee done with speed At length he was conueyed to Alexandria to receiue Sacred Orders vnto whom when Lucius their Bishop an Arrian and cruell persecutor of the Orthodoxall Christians repayred to conferre them Moses in the presence of the Captaines and people who compelled him thereunto said I thinke my selfe vnworthy of the Order of Priesthood yet if it bee thought Conducible to the Common-wealth Tu Luci manus mihi nunquam impones Thou O Lucins shalt neuer impose thy handes on mee which are full of the slaughter and blood of the Saintes Lucius said hee ought not to charge him with such shamefull deedes but rather learne the principles of Religion of him or as Ruffinus writeth first Lib. 2. cap. 6. hist Eccl. Heare his Parth and then Censure him accordingly Moses answered wee stand not now on the Articles of Religion but your practises against your Brethren Plane conuincunt te vera Christianae fidei dogmata non habere Doe certifie that thou art destitute of the true Faith for that striketh not Christians doth not slay them fighteth not against them for the seruant of the Lord ought not to fight But thy deeds which thou hast done against them whom thou hast banished cast vnto wilde Beasts to bee deuoured whom thou hast burned As so many voyces cry out against thee and thinges seene with our eyes are more certaine then those wee heare with our eares I assure my selfe that hee who beleeueth aright in Christ would neuer doe such thinges So I say vnto all those Apostates who flye from the true Religion now professed in England and else where to the Synagogue of Rome that howsoeuer they make an externall and generall profession of the Faith of Christ yet it manifestly appeareth by their particular Articles of Religion that they worship not Christ but their owne fictions wherwith they highly Blaspheme him For they are rauening Wolues in Sheepes cloathing and the abhomination of Desolation standing in the Holy place They perswade men that they beleeue in Christ and yet they labour to subuert the Faith with the Engines of their Sophistry they wrest the Scriptures to their practise and Inuent new Articles of Faith and proclaime themselues to haue the Truth in their Bosome that in Imitation of Iudas they may betray him with a kisse But you shall know them better by their fruites for the deedes which they haue done against the Saintes and seruants of God whom they haue banished Imprisoned burned hanged tormented with strange and vnheard Tortures to make themselues drunke with the blood of the Saintes and with the blood of the Martyrs of IESVS that some of their owne Writers haue affirmed that the Pope by reason of his cruelty seemed rather to succeed Nero then Peter These deedes I say as so many voyces cry out at the Blasphemy of them who say they are Iewes and are not for if they were Abrahams sonnes they would doe the workes of Abraham Apocalips 2. Therefore they are the Synagogue of Sathan for their workes beare witnes of them Ioh. 8. Consider this all yee who worship the Beast and his Image and receiue his marke on your forehead or on your hand Come out of her that yee bee not partaker of her Sinnes Apocal. 14. least yee receiue also of her Plagues For the Lord hath said That such shall Drinke of the Wine of his Wrath yea of the Cap. 18. pure Wine which is powred into the Cup of his wrath and hee shall bee tormented in Fire and Brimstone before the Holy 14. Angels and before the Lambe And the smoake of the torment shall ascend euermore and they shall haue no rest day nor night which Worship the Beast and his Image And whosoeuer receiueth the print of his Name Rememember thou Apostata Whosoeuer withdraweth Heb. 10. himselfe from CHRIST Gods Spirit hath no pleasure in him O bee not vngratefull to Christ hee hath giuen himselfe for you If any one shall maliciously defie IESVS and persist therein hee hath Sinned against the Holy Ghost If hee worthily esteeme not of his Passion hee that seeketh another meanes of Saluation saith that the Blood of CHRIST the Blood of the new Testament the Blood whereby hee is Sanctified is polluted Such a one reuileth the Holy Ghost I say vnto you that hee deserueth farre greater torments who despiseth the Sonne of God now glorified sublimated aboue all Dignity of Superręstiall essences and placed in the Seate of his Fathers Maiesty then the Iewes who thorough Ignorance Crucified him while hee was yet mortall wee now know the Truth therefore shall we bee vnexcusable if wee despise so great Saluation Of such persons saith Iob What hope hath the Hipocrite Cap. 17. when hee hath heaped vp his Riches If God take away his Soule Will God heare his cry when trouble commeth vpon him Will hee set his delight vpon the Almighty Will hee call vpon God at all times As if hee should say The Hypocrite whose Religion consisteth in the Seruice of Mammon shall not bee able to stand in the Iudgement nor will God heare him when hee cryeth in distresse nor can hee haue confidence in the Lord because hee is destitute of Faith whereby wee haue peace with God for which cause also he cannot call vpon him by Prayer and consequently falleth into despaire for such commonly is the end of all Newters and Dissemblers in case of Religion The which I will exemplifie in one History of certaine truth among many which I doe purposely omit viz. of Francis Spiera an Italian who to saue his Life and goods fell from the Truth of the reformed Religion which before hee had professed and therefore was so farre forsaken by God that hee 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 professe Popery which is Doctrine of Deuils to attaine promotion For if this Italian was so dreadfully punished for that offence whereinto hee fell through the infirmity of the Flesh for the pręseruation of his life which otherwise should haue perished beside his Possessions which were large and the care of his Wife and his Childten who were many all which were strong Motiues to flesh and blood yet God would not beare the mocke in this case How much soarer punishment thinke you will hee inflict on those who not by Compulsion or feare of torments forsake the Truth of the Gospell but onely like Demas to enioy the pleasures of this present world The History is recorded by a Learned man as followeth in the next Leafe which for breuity I haue somewhat
their Math. 27. heads at him in derision as he did hang on the Crosse and as St. Paul did who persecuted Christ ignorantly and through 1. Tim. 1. vnbeliefe Or thus may a man sinne of malice and wilfully of meere hate against Christ with a full purpose to sinne in this kinde without any outward cause mouing thereunto but ex industria as the Schoolemen speake with earnest desire to performe it and without all coaction for seeing that whatsoeuer is voluntary is caused either * Bonauent part 3. Breuil 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 sinne being not drawne vnto it by any passion or infirmity in the appetite sensiâ—iue or error in reason or the vnderstanding but performe it Elicite a se immediatly from it selfe Ibi inest plenâ—ssima ratio peccati saith * Scotus super 2. Sent. dist 43. one It is the extremity of sinne this is peccare ex certa malitia say the Schoole-men To sinne of set malice To the farther vnderstanding whereof know that malice in the will hath it's degrees The first kinde is simple malice a taynt of originall corruption Bonauent super 2. Sent. dist 43. from which no man is wholy quit Sometime is ioyned hereunto an actuall peruersity of the will and this is termed certa malitia set malice A man may sinne of set malice two wayes * Aquin. secunda secundae q. 13. art First by the inclination of a vitious habite and this is a generall condition of sinne Secondly when a man runneth on to sinne sub ratione peccati saith * Jac. Almayn moral cap. 27. Aquine because it is sinne and that quia offensiuum Dei saith another because it offendeth God And this is the highest height of iniquity which if it be ioyned to Apostacie from Christ the sinner doth * Aug. praefat in Epist ad Rom. Pro. 2. sciens peccatum in Spiritum Sanctum committere wittingly commit that sinne against the Holy Ghost and such doe laetaeri cum malefecerint reioyce and take pleasure in doing it so that malice is in the spirit of such * Bonauent vbi supra Math. 12. secundum se subiectiuely which our Sauiour termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemie of the Spirit which words an ancient Diuine expounding saith it is Affectus desiderium vituperationis diuinae 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 Actiuely and passiuely the blasphemy of the spirit of man against the Spirit of God and * Caietane accordeth Maligna machinatio aduersus Deum a malicious intention against God Ientac 8 q. 1. So that the malice of the will is the formall distinguishing it from all other sinnes A dreadfull case when a man is growne to that height of malice that he should take pleasure in disgracing God and this is true blasphemy I beleeue the iudgement of Richardus Quid est blasphemia nisi vituperatio diuina Blasphemy is nought else but Vbi supra a disprasing of God the word soundeth the same It may seeme strange and happily incredible to some that any should be so peruerse but let those who are so conceited heare what Christ speaketh of such persons New haue Ioh. 15. they hated me and my father Hence it came to passe that the blasphemous Pharisies who were such persons would haue falsly fastned on Christ this dishonour that hee had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vncleane Mar. 3. spirit I am of this opinion that no sinne be it neuer so haynous is that sinne against the Holy Ghost vnleast it proceede from the malice of the will as aforesaid And againe I suppose that in whomsoeuer this malice of the will doth remaine in him also is that euill and vnfaithfull Heb. 3. heart to depart away from the liuing God And therfore though one should baptize an Image adore the deuill scorne the blessed Sacrament turne Turke or commit other most horrible sinnes either for gaine or because he would know some secret from the diuel or through madnes or feare so that it be not done of wilfull malice against God it maketh not guilty of this sinne though otherwise it make him an haynous sinner So that wee may vsurpe the words of * Lib. 1. retract cap. 15. Augustine for a conclusion of this point That now the will is principall if not totall Actorheerein Vsque adeo peccatum est vt sinon esset voluntarium non esset peccatum It is so farre forth a sinne against the Holy Ghost that were it not maliciously wilfull it were not a sinne of this kinde for this malice directly impugneth the most appropriate effect of the Holy Ghost which is the loue of God which is shed abroad in our hearts by the Holy Ghost without which loue no man can Rom. 5. 1. Cor. 12. Tract 74. super Joh. say that Iesus is the Lord Nemo fic dicit nisi qui diligit saith Augustine The Obiect of this Sinne the Euangelicall Truth THE holy Scriptures doe often vnder the name of truth expresse vnto vs Christ for he is * Aquin. 2. 2. quaest 1. art 1. veritas prima say the Schoolemen the first Truth and the obiect of our faith in as much as he is the word of his Father as he hath testified of himselfe and his Testimony is true I am the Truth and Ioh. 14. thus is he that Truth that maketh vs all true for he teacheth vs all Truth He is the most finall and formall obiect of our knowledge leading vs vnto knowledge neither can any Truth be possibly knowne but by the insplendencie of this eternall Truth whom the Spirit testifieth to be the Truth The Truth for that we haue 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 Soule the price of our Redemption in his Spirit August apud Albert. Ratisp Sup. 6. cap. Ioh. viuification and a perfect restauration of our spirituall life which was once lost in his Deity and Godhead the full perfection and complement of all grace But for as much as this Truth is made manifest vnto vs in the old and new Testaments Therefore the Scriptures are termed that Truth because Christ is reuealed vnto vs in them and so our Sauiour stileth them in his prayer to his Father Sermotuus veritas Ioh. 17. est thy word is thy Truth And St. Paul distinctly termeth them that Truth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Tit. 1. Godlinesse consisting in vnderstanding the Law and the Prophets and beleeuing the Gospell for they expresse vnto vs that Truth whereby we must
Faith to Iudge rightly of the Articles of Religion which Faith otherwise cannot doe because it hath but vnperfectly participated of the Diuine light For though there bee an Irradiation from the Eternall Truth yet is it not Plenary because as yet Manet Speculum aeuigma the vayle is not remoued 1. Cor. 13. Therefore in this darkenes wee must ioyne the other Instrument which God hath assigned viz. the Vnderstanding which though it bee but as a Candle compared to Faith ioyned to the Sunne yet it is certaine that a man seeth better by the light of a Candle then of the Sunne if the same be ecclipsed Therefore what Faith entertaineth the Vnderstanding admireth examineth and often discouereth and maketh knowne For there are some things * Lumbard lib. 3. Sent. dist 24. Que creduntur nunquam Intelliguntur which are Beleeued but neuer vnderstood As the Mystery of the Trinity and the Incarnation and such like and those * Aquin. 2â— 2. quaest 8. art 2. Directè cadunt sub fide are apprehended by Faith onely but the vnderstanding cannot comprize them and therefore admireth them And there are other * Quae prius creduntur postea Intelliguntur Lbmb. vbi sap which are first beleeued and after vnderstood as are some principles of Faith gotten by hearing reading and meditation And these belong vnto Faith * Aquin. vbi sup Vt ordinata ad fidem as Instruments to build Faith in man as the Contents of holy Scripture Of the first wee cannot haue * Bonauen Sap. 3. Sâ—nt dist 24. Cognitionem a parte comprahensionis a totall and perfect knowledge while wee are heere in Via Pilgrims as God shall be knowne by vs hereafter In Patria in our heauenly Mansion But of the Second in many pointes wee may haue such knowledge heere yea the first may Imperfectè intelligi in part bee vnderstood and that * Aquin. vbi supra Intellectu Negatiuo as farre forth as the vnderstanding findeth no Obstacle to impaire * Caictan in CoÌ„ ad cundum locum the verity of them yea both may bee beleeued and vnderstood in some sort Manu ductione ratiocinationis by the Inuestigation * Bonauent vbi su ra Rom. 1. of Naturall reason as the Heathen Phylosophers thus knew God And an antient Diuine 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 wee may finde both probable and necessary reasons also though sometime wee cannot espy them Thus these holy Fathers assembled in the Councell of Nice did by Naturall reasons seeke to demonstrate vnto Cyzicen in com Act. Conc. Nic. pt 22. Phaedo and other Phylosophers whome Arrâ—us had conducted thither to defend his Blasphemy the whole Mysterie of the Trinity For suppose one beleeuing one GOD and the same to bee the vniuersall Creator should after by necessary reasons begin to know the fame hee should become neuer the more faithlesse and therefore the Schoole man saith well that howsoeuer * Aquin. 2.2 qu. 2. art 10. Rationes praecedentis fidem doe Minueremeritum fidei yet Subsequentes augent Not to beleeue without reasons doth impaire the worth of Faith yet to Illustrate the Faith after wee haue already Beleeued with reasons dignifieth the same for it maketh a man more firmely and with greater delight to cleane vnto the Truth and to teach and conuict other But wee vse Reason onely * Admanifestationem fidei to Idem pt 12. q. 1. art 8. Bonauent super 3. Sent. dist 25. quest vlt. make the Faith knowne that thereby it may receiue a greater growth * Non a parte veritatis dictantis not in respect of the Diuine Truth it selfe but in respect Intellectus assentientis of the weakenes of our vnderstanding which is best led by the Senses Therefore the Schoole-men say that Knowledge is more Idem ibid. dist 23. quest 4. certaine then Faith in respect of the certainty of Speculation because a man may know a thing so certainly by knowledge that hee can by no meanes doubt of it disclaime it as false or any way contradict it in his heart as it appeareth in the knowledge of first principles though Faith bee more certaine in regard of the firmity of Adhaesion for Faith will maintaine what knowledge cannot conceiue And in this sense * Lib. 14. de Tr. n. Cap. 1. Augustine expounding these wordes of the Apostle To another is giuen the word of knowledge 1. Cor. 13. ascribeth to this knowledge the Generation Nutrition maintenance and strengthning 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 Soule placed Supraopinionem infra Scientiam aboue Opinion and beneath Knowledge Because the one is but a bare estimation Cum formidine oppositi alway vncertaine of the Truth Now Faith is a doubtles approbation Aquin. by way of assertion But the accesse of knowledge giueth a Reall possâ—ssion 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 wauer by Opinion and to see a thing present then to beleeue it absent Yea the Habite of Faith cannot fully bee had without knowledge for the vnderstanding must bee instructed in the Articles of Faith before it can consider them This is the Materiall part of Faith Id quod creditur saith * Lib. 3. Sent. dist 23. Lumbard the Articles of our Beleefe and in this respect Faith is rightly said to be Acquisita or suasa gotten by outward meanes because no man knoweth how many or what Hales pt 1. quest 1. Memb. 10. Articles of the Faith there are vntill hee hath learned them by reading or hearing let him gape as long as hee please after Anabaptisticall reuelations and thus the Apostle saith Rom. 10. Fides ex audito Faith commeth by hearing And this Knowledge is earnestly to bee sought after least it vnhappily fall out * Origen lib. 8 in Epist ad Romo cap. 10. Vt in fide positi frustremur a fide that wee hauing once beleeued should fall away from the Faith for they who are careles to vnderstand by knowledge the truth of that they Beleeue they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeue in vaine and may Euanescere in fide fall from the 1. Cor. 1. Orig. ibid. Faith Hereupon the Apostles desired our Sauior to Encrease their Faith by imparting knowledge vnto them for this Luk. 17. knowledge maketh vs to feele as it were with the Hand of Experience the Truth and therefore maketh vs more confident to build on it and more firmely to adhaere vnto it Therfore to make the Israelites more constantly to persist
the mercy of God and it would not be grieuous vnto me to be tormented in the pit of Hell many Millions of yeares so that I might haue any hope of deliuerance Whereupon Doctor Gribaldus said Oh Francis I am not desperate of thy deliuerance Happily it pleaseth God to make thee feele his wrath in this life and in the life to come to shew thee his mercy Hee answered I doe certainly know that I am a Reprobate Gribaldus asked him whither he would kill himselfe if a knife were deliuered vnto him seeing he desired so earnestly to die he said lend me one and you shall see what I will doe Notso said Gribaldus but declare thy minde wholy vnto vs He answered I know not the reason of my will or minde Vergerius the Bishop spent much labour in vaine to comfort him and could hardly draw him to call vpon God in the Lords prayer wherein though at length he assented vnto him yet it was not done with the like earnest zeale as before but he confessed that his minde was so alienated from God that he could not call him Father Hee entreated all that were present that they would no longer spend their labour in vaine in comforting him for that all hope of obtayning Faith and Mercy at Gods hands was cut off So that it was more likely that a Craine of Mustardseed should fill vp the whole world then that God should giue him Faith and Grace As hee was carried into a Horselitter to be transported to Citadell casting about his eyes in a furious manner by chance he espied a knife whereon he laid hold and had slaine himselfe therewith had not two of his Sonnes who were about him wrested it perforce out of his hands Soone after he died at Citadella This is the fearefull History of Francis Spiera which I present to the consideration of all such who thinke it a small matter to dally with Religion I doe not say that hee was damned neither doe I say that he was saued howsoeuer hee standeth or hath fallen to his Rom. 14. owne Master I will not presume to iudge another mans seruant But I will take heede to my selfe and aduise all my brethren to the same least that while wee thinke that wee stand we should fall Let vs not be high minded but feare 1. Cor. 11. Rom. 11. If he perished through vnbeliefe was hee broken off Tu autem fide sta Stand thou fast by faith if thou doest stand fast it is Gods mercy not thy merit for thou bearest not the roote but the roote thee Lastly I will conclude with a consolation to all such tender consciences who are rapt into despaire by giuing ouermuch eare to the Soule slaughtering Doctrine of the austere Nouatians and furious brainsicke Anabaptists of our time Who would perswade that Repentance is not auaileable to those who fall into any notorious Sinne after Baptisme Aepin Sup. Psal 9. and hearty conuersion vnto GOD as if hee would by no meanes pardon the Repentant Soule when as the Scriptures confirme in Doctrine and examples the contrary As is manifest in Dauid notwithstanding his Adulterie 1. Sam. 12. Math. 9. Luk. 19. Gal. 1. Math. 26. 2. Chron. 33. and Murther in Mathew and Zacheus though Vsurers and Extortioners In St. Paul though he persecuted the Church In St. Peter though he denied Christ with Imprecations and Oathes and aboue all in Manasses though he fell away from God and followed all the abominations of the Heathen and vsed Witchcraft and Charming and Sorcerie and familiar Spirits and Southsayers Yet when hee humbled himselfe and prayed vnto the Lord The Lord was entreated by him and heard his prayer and forgaue him his sinne Heare the Lord himselfe As I liue saith hee I desire not the death of the wicked but that hee turne from his way Ezech. 33. and liue If thy Sinne be Great his Mercie and Goodnesse is Greater If thy Sinnes be Many according to the Multitude of Psal 51. his mercies he will doe away thine affences Were thy Sin more weighty thē the heauē thē the earth then the Sea hee who created these can peize thy Sinne and Rom. 5. where Sin hath abounded cause grace much more to abound Though thou fall backe neuer so often through infirmity yet he is Almighty and both can will raise thee vp againe if thou put thy trust in him For who so putteth his trust in the Lord mercy embraceth him on euery side Psal 31. Excellently spake Chrysostome against the Nouatians Apud Chytr Sup cap. 2. Apccalyps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though thou fall backe neuer so often through Infirmity yet vpon hearty Repentance thou shalt be receiued and no lesse 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 greatnesse of thy Sinne yet August Sup. Psal 55. be comforted by the power of the Physitian When thou art in greatest despaire Grata superueriet quae Psal 68. non sperabitur hora God will come vnto thee in an houre when thou lookest not for him hee will bring thee from the deepe of the Sea Hee calleth as well in the last houre as in the first I will iudge no man I will despaire of no man I will pray for all men while Gods patience in this life leadeth them to repentance A man saith Augustine may be a Pagan to day an vnbeleeuing Iew to day an Haereticke to day a Schismaticke to day Quid si cras amplectatur Catholicam fidem c. What if the next day hee doth embrace the Catholick faith Aug. apud Lumb 1. Sent. dist 43. and follow the Catholicke truth What if so be those whom thou doest see tainted with any kinde of Error and doest condemne them as most desperate fellowes should repent before they end this life and finde true rest and life in the world to come Iudge no man before the time therefore I know not why any man should despaire seeing God is louing true and powerfull but that we may be confident in him with the holy Father because of the Truth of his promise Bernard the loue of his Adoption and the Ability of his performance Pater eligit filius diligit Spiritus Sanctus coniungit et vnit The Father hath chosen vs the Sonne loueth vs the Cyprian Ser. de Baptisma Christi tom 2. Holy Ghost ioyneth and knitteth vs vnto God who then shall be able to separate vs from the loue of Christ I am perswaded 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 seperate vs from the loue of God which is in Christ Iesus our Lord. I conclude the whole with the words of our Sauiour All sinnes shall be forgiuen vnto the children of men and Blasphemies wherewith they blaspheme But he that blasphemeth Mark 3. against the Holy Ghost shall neuer haue forgiuenesse but is culpable of eternall damnation from the which Sinne God keepe vs in Iesus Christ our onely Lord and Sauiour To whom with the Father and the Holy Ghost be ascribed praise and glory and wisedome and thankes and honor and power and might for euermore Amen FINIS