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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	holy_a	sin_n	sin_v	2,051	5	9.4946	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73546	A discourse of the sinne against the Holy Ghost Grounded upon Matt. Chap. 12. vers. 22.-23. Tending to the comfort of such persons as, being afflicted in conscience for their sins, are, by the delusions of Satan, brought to the brinke of despaire, through feare that they have fallen into that unpardonable sinne. Written some space of time since, by that godly and judicious divine M. William Bradshaw, sometime fellow of Sydny Colledge in Cambridge; and publish'd by his sonne Iohn Bradshaw.	Bradshaw, William, 1571-1618.; Bradshaw, John, 17th cent.	1640 (1640)	STC 3515.5; Wing B4156; ESTC S91179	48,035	158

A DISCOVRSE of the SINNE against the Holy Ghost Grounded upon Matt. Chap. 12. vers 22 -23 Tending to the comfort of such Persons as being afflicted in conscience for their sins are by the delusions of Satan brought to the brinke of Despaire through feare that they have fallen into that unpardonable Sinne. Written some space of time since by that godly and judicious Divine M. William Bradshaw sometime Fellow of Sydny Colledge in Cambridge and publish'd by his sonne Iohn Bradshaw 1 Thes 5.21 Prove all things hold fast that which is good LONDON Printed by R. H. for Iohn Rothwell and are to be sold at the signe of the Sunne in Paul Church yard 1649. The Preface to the READER AS the Portall is to the house in Architecture so should the Preface to a Treatise be an●erable and sutable The Dis●urse here set forth is neither ●rge nor yet quaint or floscula ● no more is this Introduction ●nd indeed when should plain●sse of speech and expression be ●ed but then when darke things ●e to be made plaine The end 〈◊〉 Rhetoricke is to cloath of Lo●icke to make bare or naked therefore in matters of difficult● we are to make use of the latte● and lay by the former Thebe● Rhetoricke in discourses polem● call is to use expression most liv●ly and naturally setting forth o● notion with a cleare kind of br●vity Not so long as to tyre 〈◊〉 so short as to unsettle the Reade● neither to starve his expectati● with brevity nor to surfet it wi● a confused prolixity Hor. l. 1. Ser. Sat. 1. est modus in rebus c. Senec. Oedip Act. 4. sata si liceat mihi singere arbitrio meo temperem zep ●yro levi vela c. The ancient Schoolemen avoiding of Elegancy in dispu● have observed the rule afo● said thorowly and a little t● much for they have runne a● so farre from unseasonable ●gancy that in many words th● have fallen into flat Barbaris● And I beleeve reserving all 〈◊〉 praise and respect to their cle● and strong abilities joyned wi● indefatigable study that if t● Latin and Greeke tongues 〈◊〉 been better knowne to some of them they might there have found variety of fit words by which to expresse their notions without adding to the Latin a Dialect of their owne It is pitty I confesse any notion especially in divine things should be lost for want of an expression and yet withall it 's pitty to shape words of our owne when languages may affoord them For it is an undoubted rule in humanity that seeing things * Nam cu●●mn● ex e verbis conste●●ratio neque●erba se●em habere oossint si ●em subraxeris atque res lumen si verba Ci●le oraor lib. 3. are made known by words the words them selves ought to be well knowne which they cannot be if they be out of use and they must needs be out of use if they be new coyned I desire also to be short and succinct as this Treatise is and I could wish it were more in use then it is in things published when the world had nothing but a few manuscripts Bookes wer● scarce thē the more large wr●tings were the more they were acceptable But since by that happ● Art of Printing Bookes have multiplyed swarming continua●ly out of the Presse tanqua● ex equo Trojano conciseness● is more approveable which me● might better effect if they woul● with judgement cull out th● choycest of their readings an● other their labours and so tender them to the world In this subject of the sinn● against the Holy Ghost there ar● foure maine difficulties i● which satisfaction is desired 1 What kinde of sinne this is and how it differs from other sinnes Now because the difference is grounded much upon the unpardonablenesse of it 2 The second difficulty is how this sin is unpardonable and in what sense And because the unpardonablenesse seemes grounded on 1 Iohn 5.16 Heb. 6.4 5 6. Heb. 10 26-29 3 The third is whether this sinne in Matth. 12. Mark 3. and Luke 12. be of the same nature with those in 1 Iohn 5. Hebr. 6. and Hebrewes 10. Moreover because those places speake not directly or expresly of any sinne against the Holy Ghost 4 The fourth inquiry shall be why and in what sense it is called the Sinne against the Holy Ghost Of these foure as briefly and clearely as God shall enable me and that without any coincidence with or contradiction of what is contained in the ensuing Treatise What kinde of sinne this is and how it differs from other great sinnes Pet. Lomb. lib. 2. distinct 43. Aquinas 2. 2. qu. 14. artic 2. Antonin sum part 2 ●it 8. cap. 8. and others that seeme like to i● or the same with it The Schoolmen have made sixe species or kindes of it first desperation secondly presumption thirdly impenitency fourthly obstinacy fiftly Veritatis agnitae impugnatio fighting against truth that wee acknowledge sixtly envie at our brother graces and sanctification Which as it appeares are all or most grounded upon severall places in Saint Augustine If therefore they meane that these are or may be consequences and properties of that sinne we yeeld to them but not that they are kindes of that sinne 1 For desperation a man may despaire and yet not commit this sinne although he that commits this sinne must needes despaire if before death his conscience be awaked Many have despaired for a time and after beleeved and so obtained pardon Yea a man may possibly despaire finally and yet not sinne this sinne because despaire doth not necessarily imply any scorne hatred or malice against the mercy and favour of God which is the maine in the sinne against the Holy Ghost Therefore despaire in this life is so farre from being a kinde of this sinne as indeed it is but a separable adjunct of it 2 For presumption Antonin sum part 2 Tit. 8. cap. 8. ut supra they thus describe it it is that whereby a man that he may commit sinne refuses the thoughts of Gods Iustice in punishing sinne and strives to smother and stifle any such thoughts This indeed is an evill very dangerous to the soule but yet not that great Sin against the Holy Ghost which thus I prove It may be forgiven therefore it is not that sinne it may be repented of therefore it may be forgiven it shall be repented of therefore it may be repented of Deut. 17.13 And all the people shall hear and feare and doe no more presumptuously that is shall repent of their former presumptions The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezidun which properly signifies to waxe hot and boyle over and by a Metaphor to swell against another and here to stop the c●res proudly and stubbornely against the sentence of the Priest whose sentence was Gods Even this may be repented of as those words shew they shall heare and feare and by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

which they will not ye● shew in words But there are som● and certaine signes and tokens and of such it is here meant Hence it appeares that this is n● smothered and dissembled Sinne that lies lurking in the secrets of th● heart or soule or that dares not 〈◊〉 shew his head There are many grosse and wicked imaginations i● mans minde as also affections and desires which himselfe also nouri●heth and feedeth within himselfe but he will not suffer to goe abroad yea for the further hiding of them many will in words deny renounce sweare forsweare and abjure them But this is none of those modest and shame faced Sins that blush to looke a man in the face but an impudent ●hamelesse brazen faced Sinne who ●●then in her pride when most gaze ●pon her This Sinne makes no dumbe shewes clips not the Kings language but speaks plainely and ●●eadly The second Conclusion To call in question the blessed Truth though against Conscience to wrangle and dispute against it with some kinde of heate is not to commit this Sinne though it be a Sinne. For this is not properly to blaspheme which is more than simply to reason against dispute and oppose Yet such as pride themselves and whose wits glory to maintaine e●rour and to sophisticate the holy and divine Truth of God had nee● to beware lest they passe from th● one to the other The third Conclusion A simple deniall of any divi●● Truth even of the highest ev●● of the Trinity of Christ of God of the Gospell of Salvation by Christ of the Resurrection of H●●ven of Hell is not this Sinne. Fo● though these in a generall sense be● Blasphemies and horrible Sinnes yet take Blasphemy in the proper sense which is here meant for a railing and reviling speech and it will not hold in a simple deniall it being one thing to deny and reject and another to revile and raile This is cleerely set before our eyes in this Example They doe not barely and simply deny Christ to bee the Messias but adjoyne unto the same odious vile and contumelious Speeches So that the Sinne against the Holy Ghost is a greater Sinne than the bare deniall ●f God If this had been the que●tion betweene the Iewes and the Pharisees whether Iesus were the Messias and the Pharisees had either denied their Conclusion or Argument and gone no further they ●●d not had this Sinne. For thus ●●e in some cases of tryall and fur●her than this may even the children 〈◊〉 God goe Peter denied Christ ●●d against his Conscience he deni●d him yet sinned he not this Sin out received mercy Much lesse do Pagans and Infidels Turks and Barbarians that ignorantly doe the ●ame The fourth Conclusion A deniall of any even the grea●st divine Truth that is though ●ith protestation swearing for●earing cursing and abjuration is ●ot this Sinne. For though every ●aine Oath even for the Truth bee ●ome kinde of Blasphemy yet to ratifie and confirme errour yea th● grossest errours with oaths and a●jurations are not Blasphemies 〈◊〉 strict and proper sense Mat. 26.74 Hence Peter who did not onel● deny but forsweare Christ yea anathematised himselfe if hee knew Christ was notwithstanding free from this Sinne though hee sinne● against both knowledge and Co●s●ience So that hee that commi●● blasphemy against the Holy Gho●● commits a greater Sinne than 〈◊〉 doth that denies and renounce● and forsweares Christ By this also it appeares that the simple Sinne of Apostasie is not th● Sinne against the Holy Ghost Fo● he is an Apostata that having professed Christ and the Gospell doth after deny and renounce the same but that a man may do and yet not commit this Sinne. The third part Of the Nature of this Sinne. HItherto of the Name of this Sinne. Now followeth the Sinne it selfe which duely weighed and scanned will direct us ●ndeed to the true knowledge of the Sinne against the Holy Ghost For the Sinne here committed being ●hat Sinne the true description of the Sinne here committed will describe the Sinne against the Holy Ghost The Sinne then here committed as appeares by all the Circumstan●es of this History is an open con●●dent and desperate opposition un●o the publique profession of the ●ospell wherein contrary to know●●dge and conscience they freely wilfully spightfully and malitiously raile against and revile th● same 1 That this their Sin was a sin of Opposition appeares plainely For in the committing of it they directly opposed themselves to these Iewes that professed Christ being touched with his miracles 2 That it was an opposition to the Gospell it is apparent For they opposed to this Article of the Gospell that Iesus was the Messias 3 That it was an opposition to the profession of the Gospell appeares in that it did arise upon the peoples profession 4 That it was an open opposition appeares For it was in the face presence and hearing of the multitude 5 That it was confident and desperate appeares by the tenor of all the words 6 That it was contrary to conscience knowledge appears both by our Saviour Christs conviction and the monstrous absurdities that they were driven unto therein 7 That they did it freely and wilfully appeares by the tenor of the Text. 8 That spightfully and malitiously is apparent For they spit out their gall against Christ in the most odious manner that may bee And this may serve to shew the detestablenesse of this Sin and the ●orrible impiety of them that commit the same Now it remaines that from hence we gather the description in general of the Sin against the Holy Ghost which must needs be the same with ●his The Sinne against the Holy Ghost then is an open and malitious opposition made unto the professors of the Gospell for the Gospels sake wherein contrary to knowledge and conscience a man doth freely wil●ly desperately spightfully re●●le the Author and Professors ●hereof This according to the judgement ●f most Divines is the nature and quality of this Sinne For the better understanding whereof we will 1 Explaine the words 2 Prove the Truth and 3 Shew the horriblenesse of the Sinne. 1 It is an Opposition which is not a bare conceit imagination affirmation or assertion For though these be where there is an opposition yet these may be without opposition But opposition is when a man of purpose setteth himselfe against another For Example a man in armes on horsebacke with speare in hand though hee ride and runne and shake his speare never so much yet except there bee a person to whom he opposeth himselfe he cannot in so doing be said to make opposition and yet he that maketh opposition useth no other kindes of motion So that admit a man were so wicked as to revile and blaspheme alone by himselfe yet such a reviling and blaspheming is no opposition Againe Opposition is a mutuall confronting of two Opposites when the one setteth it selfe ●gainst the other For hee cannot be said to make opposition that go●●th

if wee desire to keep our selves out of ●his bottomlesse gulph to take heed how we abuse the Gospell of Iesus Christ unto sinne against God especially the highest Mysteries of it It s a Corruption that we are too much subject unto It is a fearefull thing that our nature should be stirred up to sinne the more by the Law as it is that Sinne should take occasion by the Commandement Rom. 7.8 11. vers 9. to work all kind of Concupiscence in us that it should revive Sinne it us But much more fearefull is it when by the Gospell we shall there unto be stirred up yea by the principall parts of it 2 This may be a reliefe to a distressed Conscience that shall be tempted and persuaded by Sata● that he hath committed this Sinne Satan setteth before thine eyes t●● the end that thou mightst despai● of mercy and so grow profane an● an enemy to God some feareful● Sinne that thou hast committed ar● he telleth thee it s the Sinne again● the Holy Ghost This should mak● thee to try and examine what mov● and stirred thee principally to tha● Sinne. And if it shall appeare to the Eye of thy Conscience that the light of the Gospell and the chiefe Ordinances thereof did not irritate or provoke thee thereunto that Sin of thine cannot be this Sin against the Holy Ghost For he that commits this must be an enemy to the Gospell of Iesus Christ And as the presence of those whom a man doth hate useth to stir up in a man blasphemous and outragious speeches of him by making his stomack and choler to rise against him so the like effects doth the presence of Christ in the ordinances of the Gospell produce in those that be enemies and haters of him 3 Hence wee may have some sight why this Sinne is unpardonable because it is a Sinne stirred up and provoked directly by the pardon For what is the maine matter and principall Doctrine of the Gospell but an offer of pardon of Sinne ●o all those that will receive Iesus Christ And why should they bee vouchsafed pardon that doe not onely contemne the same but so hate it that they are by the offer thereof worse than before The Kingdome of God was come to these hellish Imps. God brought Iesus the Messias unto them Their owne Consciences acknowledge● it the light of Gods Spirit seale● and confirmed it What was all thi● but an offer of pardon which the● despise so farre forth that they as for the very offer of it the worse The fourth Conclusion It is not the light of the Gospe● in generall and in a confused manner shining or set forth in types an● shadowes and figures that did beg●● this blasphemy but some specia● and particular beam of Light bei●● palpably and evidently presented 〈◊〉 the Eye of their Conscience It s a experimentall knowledge that b●gat in them this Sinne. The D●ctrine of the Messias they knew w● enough and approved it as a●● they affected with great devoti●● those Mysticall Rites and Cerem●nies of the Iewish Gospell that s●dowed out the same this only was it which they could not endurre the direct light and truth of it in particular presenting it selfe to the Eye of their Conscience For example In Tapestry and Imagery wee can with delight behold the portraicture of Serpents Toads Foxes Wolves and other filthy Beasts that we cannnot when themselves in themselves shall be presented unto us but fly from them or pursue them to death Even so is it with many professors of Christ that though they seeme much affected to Christ in generall and much devoted to every shadow and semblance of him yet doe they notwithstanding indeed hate and malice him and would were he present in person with them pursue him even unto death Vse 1 1 Not to measure Religion by a generall profession and an outward conformity unto the Rites and Ceremonies thereof For even the most malitious and spightfull enemies that Christ hath are such as professe Christ yea and persecute Christ in the name of Christ 2 If in the houre of Temptation thou canst in thy Conscience assure thy selfe that thou wast never thus affected when the Gospell and Christ Iesus was presented unto thee that thy minde did never rise nor lift up it selfe against it but ever liked and loved it yea if thy Conscience tell thee that thou art so farre from this affection that the more knowledge thou hast had of Christ the more thou lovest him thou mayst assure thy selfe that this Sinne is not so much as breeding in thee The second part The Birth of this Sinne. YOu have heard before how this Blasphemy was conceived by the beames of a Divine Truth that shined to the Eye of their Conscience whereby these Scribes and Pharisees discerned indeed that Christ was the Sonne of God This first quickned this Monster and made it to swell and grow in the wombe of their hearts Now wee are to consider the Birth of this Sinne by what means it was brought forth of them This is set downe verse 23. For when the Scribes and Pharisees did not only see the wonderfull works that our Saviour Christ wrought but did also perceive that the people came thereby to the light of that Truth which they laboured to the uttermost to smother and extinguish as soone as ever they began to descry that that the people were astonished at the wonderfull workes of Christ and that in this their astonishment they began to conclude that he was surely the Christ they could not then containe any longer but presently breathe out this fearfull Blasphemy So that the sight of the peoples astonishment and the hearing of their words wherby they began to give glory to Christ as the Messias and Saviour of the World was the Mid-Wife that brough forth this Sinne. Whence observe we these Conclusions concerning this Sinne. The first Conclusion The cause that irritateth and provoketh men unto this Blasphemy is not within themselves but out of themselves The matter of this Sinne was within themselves but the irritating cause was out of themselves For if this divine Light had shined never so brightly upon their owne Soules howsoever they might have maliced the same yet they would never in that manner have spit out Blasphemies into the cares of men against it For they knew well enough that it was not so as they said and therefore had it not been more in regard of others than themselves they would never have said so And thus it is in the extreme malitious speeches of many concerning man men are wont by seeing other mens respect unto him to be provoked and stirred up thereto Vse This may serve to informe men truly in another point concerning this Sin to wit that those thoughts and words that are suddenly begotten and hatched in man himselfe knoweth not how nor which way cannot be properly said to bee ●his Sinne. For that which stirreth up a man to commit this Sinne

is an Externall cause out of himselfe Many have many times strange blasphemous thoughts and fantasies yea they many times breake forth into words concerning God concerning Christ concerning the Scripture c. But for their heart-bloud they cannot tell either how they come or how they were moved unto them Now howsoever we have just cause to humble our selves for such Sinnes as rise out of our minds thus we know not how yet have wee n● just cause therfore in regard of them to condemne our selves as guilty o● this horrible Sinne. The second Conclusion Those that commit this Sinne it the committing of it have a respec● to others For others sakes doing that they doe and are in that regar● stirred up unto it As in this Example the Scribes and Pharisees i● blaspheming Christ had a respec● to the people and in this regar● were they stirred up indeed so t●● blaspheme For their intent was to make Christ odious and vile in th● eyes of them that began to admin● adore him And this among me● is the height of malice and despite to revile men and odiously to abu●● them not to themselves onely but to others This Sinne therefore is such a malice and despight as is in a man stirred up by others Vse The dearest Saints and Servants of God having in them many remainders of corruption the Lord many times leaving them to themselves suffereth Satan to buffet them as hee did Paul to the end they might bee humbled and not puffed up with the graces of God ●n them For we carry about with us 〈◊〉 strange nature that will make us proud that wee are not proud and that is the most dangerous pride of ●ll And therefore when God hath given a Christian grace to go before ●thers in many holy exercises to ●ake more conscience of the Word ●abbath Sacraments and Prayer ●han others ordinarily doe and ●ouchsafed in more than ordinary manner to reveale himselfe unto ●im hee leaveth commonly a sting 〈◊〉 the flesh to humble them 2. Cor. 12.7 he suf●eth such sometime to fall into ●any strange Sinnes yea such as may have some resemblance un● the highest and extreamest Sin● against the Holy Ghost But t●● Children of God in such spirit●● desertions are to take heed h●● they boult out of their hearts 〈◊〉 hope of mercy For although 〈◊〉 Sinne they have committed 〈◊〉 have a shew of malice and ha●● to God and his Truth which i● every man in some degree so f●● forth as he is flesh yet so long● is not a malice and despight 〈◊〉 regarding others but certaine ●shings onely it cannot bee 〈◊〉 Sinne. The third Conclusion This Sinne is no Closet Si●● nor Chamber-Sinne or House S● but a publique Sinne a prof● malice and hatred against C●● and his Truth a Sinne procla●● with the sound of Trumpet c●mitted in the market place That Blasphemy therefore 〈◊〉 is ashamed to shew the head 〈◊〉 blusheth to looke a Christian in the ●oe is not this Sinne. This is an im●●dent and a shamelesse Sinne. The fourth Conclusion The very end of this Sinne is a ●●litious purpose and resolution to ●●tinguish the divine truth and love 〈…〉 Christ in others and therefore it ●●sireth to imprint that malice upon ●●hers as these here doe yea this is 〈◊〉 very reason why it is commit●● The fifth Conclusion This Sinne is a Sinne of Oppo●●●on and Contradiction when ●n malitiously and spightfully op●●e themselves unto and contra●● the Truth of God professed by ●●●ers and that to the face of the ●●fessors of it yea and therfore be●●e it is professed by others The sixth Conclusion They that commit this Sinne of all other things can least endure 〈◊〉 contrary practise and professio● others but according to the deg●● thereof are the degrees of this 〈◊〉 and by that very practise and p●fession of others are men thrust were into it A man through the mali● Satan may have many strange● blasphemous thoughts runni● his mind yea sometime brea● forth even in tongue against 〈◊〉 against Christ against the Wo● God against this or that Arti●● Religion yet so long as ma●● with any patience endure to 〈◊〉 the contrary professed and 〈◊〉 the contrary practised and i● thereby provoked and stirred 〈◊〉 more to that Sin and to the 〈◊〉 of those persons that profe● practise the contrary so long i● farre from this Sinne. For th● a Sinne that breaketh forth by contrary profession and pra● They therefore that are so far 〈◊〉 being stirred up by the co●● practise and profession of o●● ●●at they love the contrary practise ●nd profession in others are very far ●●om this Sinne. The seventh Conclusion This Sinne is a Sinne that will ●●dure no reasoning no disputing ●o conference no contradiction no ●erswasion no authority and by ●onsequent no remedy They therefore that hold and ●aintaine though affectedly any ●●asphemous Errours and yet can ●●tiently endure contradiction and ●position or disputation and con●●ence yea that delight therein ●nd affect it and take it in good ●rt especially if thereby they bee ●●itigated and allaied are farre also ●●om this Sinne. The eighth Conclusion This Sinne is a Sinne committed 〈◊〉 knowledge in advisement in de●eration in judgement and not ●ly in violence of rage passion Men commit it not in their b● bloud incensed by some person disgrace nor in any distracted f●● or temporary madnesse but they 〈◊〉 it advisedly deliberately witting● freely Thus was it here with the● There was nothing at all in 〈◊〉 voice of the multitude that mi●● provoke them to wrath If the p●●ple had taken occasion hereby cry out upon the Scribes and Ph●sees that gave Christ no better e●tertainment if they had deno●ced curses and woes against the● Christ himselfe sometime did 〈◊〉 by this means had first inra● them and they then in their 〈◊〉 and fury against them had bro●● out into these blasphemies aga●● Christ it had changed the nature their Sinne. For a man in his f●● and rage provoked by another 〈◊〉 sometime speake very spight●● words against them whom he bereth no malice unto in his he●● especially in his cold bloud So th● this was no sudden rash hea● unadvised distempered Sinne ●ut a deliberate staied setled firme ●inne The ninth Conclusion This Sinne against the Holy Ghost is not a secondary malice ●●sing orginally from the hatred of some other but it is a direct and immediate malice against Christ and the Gospell They did not thus spightfully speake against Christ ●ecause they maliced these people ●hat began to love Christ but because they maliced Christ therefore they spake thus malitiously of him 〈◊〉 the people whom they had no ●ause to malice but for Christs sake This is not therefore a refracted or a reflected malice For what was there in these Iewes or in their speech that should make them in this manner to breake forth into blasphemy The tenth Conclusion Every Blasphemy is said in the word to be a kinde of piercing o● God

Childe shall rebell against his Father or a Subject against his Prince for extremity and rigour it is a Sinne much more for justice and equity but for love and favour and grace to revile them is most odious and vile So to revile and blaspheme God for his judgements punishments which are alwaies just and righteous is horrible but to revile him for his grace and favors is hideous and ghastly Vse 1 To shew us what damnable wretches we are by nature that turn all into poison and Sinne making all things matter to feed sinne and rebellion against God So that as a Woolfe though he feed upon nothing but Lambe yet still remaines in the nature of the Woolfe and is the more woolvish rather than otherwise and even turneth the flesh of a Lambe into his owne nature even so naturally would wee doe with Gods favours and benefits were we followed even with them alone 2 To admonish us to take heed how we abuse any gift or grace of God to the dishonour of God For whensoever wee so doe wee are in the highway to this Sinne and wee have our footsteps printed in the path that leadeth thereunto The third Conclusion The Sinne against the Holy Ghost is not onely a Sinne against the Love and favour of God or against God for his gifts and graces but even a Sinne against the very gifts and graces themselves and not a Sinne whereby we abuse those graces and gifts to other ends and purposes but a Sinne whereby we oppugne and resist and disgrace and wilfully deface the said graces directly and immediately For Example the Father gives his eldest Son money the Prince his Subject a Iew●l this Sonne or this Subject spends this money or Iewell in gaming gl●ttony venery and ryot this is an ●buse both of Father and King and of the gifts themselves also to imploy them to such base uses But this is a disgrace in a farre higher degree that toucheth both more directly and immediately when they shall offer disgrace to the gift it selfe fling it away deface it trample it under their feet or the like All of us when wee turne the graces of God into wantonnesse and va●ity into pride and vain-glory doe sinne both against God and his graces But when we offer despight and indignity unto them of purpose and directly this is a fearfull and horrible Sinne. 1 Note hence the vilenesse of our natures and the rebelliousness● of them that doe not onely h●●● God but hate the very gifts and gr●ces also that come from God M●● many times may give a gift that i● not worthy of any account ye● that deserveth disgrace as if a Kin● should give one of his Nobles i● way of reward for some piece o● service a piece of bread or some suc● trifle But there is not the base● gift that God bestoweth but it 〈◊〉 worthy honour and esteeme and i● such as should make us love God the more 2 When we feele our mindes rise and lift up themselves against any ordinance of God which hee hath appointed for our good it should humble us and wee should feare the falling into this Sin And how apt our natures are hereunto may appeare by our often moiling and repining at the sacred ordinances of God as the preaching of the Word c. Which are grudgings and spices of this disease Secondly out of this Name is to be enquired whether the Sin against the Holy Ghost be a Sinne against those gifts that are in the person himselfe that commits the Sinne or in the person of some other The answer is that it is a Sinne partly against the gifts in themselves and partly against the same in others it 's committed against both A man would never in such a manner despight the Holy Ghost in himselfe if he perceived it not in another neither would he ever have despighted it in another except it had been in himself For there being in such wicked persons as these are an inbred hatred unto all things that doe but savour of the Spirit of God when being after some sort possessed with it themselves they see others also to bee made partakers of it this is it that makes their hearts to boile and broile within and causeth them to breake forth into this blasphemy And this is confirmed by our Example in this place These Scribes and Pharisees had received the Holy Ghost that is the divine Illumination of the Holy Ghost they saw with the very Eye of their Conscience that Iesus the Sonne of the Virgin Mary was that Messias that Christ that sonne of David they saw it by that divine beame of light that streamed from his divine works this light was odious and loathsome unto them they hated and detested it above all things But when they perceived it to spread it selfe unto others and to be entertained and embraced of others that made them in this manner to blaspheme the same Hence arise these Conclusions concerning this Sinne. The first Conclusion That man committeth not the Sinne against the Holy Ghost that hateth revileth and persecuteth though with the highest malice any gift or grace of God in another if that gift or grace be not in some measure in himselfe For the Sinne against the Holy Ghost is a Sinne against a gift received by the person that commits the Sinne and not only against one received by another but both doe necessarily concurre the one is not without the other Vse 1 In this respect Paul himselfe before his conversion though hee was a might persecuter of all Christians and went from place to place panting and breathing after Christian bloud and blaspheming Christ yet forasmuch as hee was not illuminated by the Holy Ghost but did it in meere and grosse ignorance he committed not this Sinne. Hencee also it followeth that all the blasphemies and revilings of those that are not contrarily persuaded in their Consciences are not this Sinne. Neither had this Blasphemy of the Scribes and Pharisees how vile and odious soever been that unpardonable Sinne if they had not been illuminated and had spoken as they thought Neither is it any question but that Paul that had so deep an hand in persecuting Christians had as deep a tongue in blaspheming Christ 1. Tim. 1. 1 16. for they eve● use to goe together and yet obtaining pardon it is thereby apparen● that he sinned not this unpardonable Sinne. 2 Further this sheweth the difficulty of judging this Sinne. Those that do commit it of all other least judge themselves for it And it is a wonderfull hard thing to judge of it in another There must be a concurrence of many circumstances to it as shall after appeare I may easily judge when a man is a blasphemer and a persecutor but to judge whether he blasphemeth and persecuteth as Saul did or as these Pharisees is hard And wee must take heed not onely how wee doe headily sh●t Heaven-gates against our selves but against others It is a

against it selfe and that there is deadly feud amongst the Devils of Hell that they warre and fight in this maner as you are eye-witnesses of one against another among themselves This our Saviour Christ proves by a short reason For then Satans Kingdome could not stand and remaine but should be neere unto an end For that is the state of all Kingdomes rent with civill dissensions So that by this reason either they must herein speake malitiously and against Conscience or else they must of necessity maintaine the former absurdities And they were no doubt speciall positions of the Pharisees which Christ here frames his Argument of The second Argument is thus conceived By that Spirit which your Children cast out Devils by doe I cast out Devils But your Children cast not out Devils through Beelzebub Therefore neither do I cast them out by him In this Argument there is some doubt what is meant by their Children The best of our Interpreters hold it to be meant flatly of our Saviour Christs Disciples But I must crave leave to dissent with reverence from them For 1 there is no more reason to call his Disciples their Children than himselfe 2 In holding that Christ cast out Devils through Beelzebub they must needs hold that his Disciples must doe it by the same Spirit For it were senselesse to imagine that the Disciple should doe it by the Spirit of God and the Master by the Devill 3 By Children are not unusually meant Scholers and Disciples Hence by the Children or Sonnes of the Prophets are meant those that sate at their feet to learn as Paul might be called one of Gamaliels Children or Sonnes And therefore I take it that Christ means it of some of the Pharisees owne disciples and scholers that were no professed Disciples of Chris● which as it seemes in those times had speciall Gifts to cast out Devils for the grace and countenance and confirmation of the true Religion which the Pharisees sitting in Moses chaire professed and taught And of these I 'am perswaded Christ speaketh in this place 4 Hee speaketh of some neere unto them when hee saith They shall bee your Iudges meaning such as they could not with any honesty appeale from whereas they might from Christs Disciples 5 Some such are mentioned Mar. 9.38 Luke 9.49 whom the Disciples found casting out Devils 6 Except this be the meaning I am not able to discern what force in the world there should be in this argument For any man may see that our Savior taketh it as granted that the Pharisees did hold and maintaine that the dispossession that their Children used was the act of God and done by the finger of God And if it bee so understood there is great force in the Reason and it 's a stronger than the former And this is the sense of it If I cast out Devils to no other end and purpose in substance than many of your honored and renowned Schollers doe then I doe it not by Beelzebub But I doe it to no other end than they but to confirme the same doctrine and faith Therefore I doe it not by Beelzebub The proposition is evident for els their ends would have been as contrary as their Spirits The assumption no doubt was as evident For Christ wrought these Miracles to confirme no other Religion or Doctrine than what in substance the Exorcists did set downe in Moses and the Prophets howsoever there were some difference in the manner So that if the Miracles of Christ were as effectuall against the kingdome of Satan as their Exorcists were and as power●ull to confirme the Kingdome of God and had no other apparent ●se this Argument must needs be very good howsoever in their ●ormes there were some diffe●●ces ●or is it not absurd to imagine that Christ should use the very same●hing against Satan that the Iewes ●id and to the very same end to ●onfirme the Kingdome of God ●nd yet doe it by a contrary Spirit ●hough it were done after a diverse ●anner Suppose two persons set ●pon some notorious Thiefe the ●ne smites him with a Sword the ●ther with a Pistoll and both have ●o other end but to save men from ●bbing now were it not absurd ●hat for the very act doing the one ●f them should bee justified and the ●her condemned as a friend and ●elwiller to Thieves and Rob●rs The third Argument is this If I in your Conscience cast out Devils by the power only of Gods Spirit then have you spightfully blasphemed the Holy Ghost in avowing this publiquely that I did it by Beelzebub But I in your owne Conscience have ●●st out Devils onely by the power of Gods Spirit You have therefore in so saying spightfully blasphemed the Holy Ghost The proposition is cleere and cannot be denied The Assumption hee thus proveth That Spirit that offereth violence unto the Devill and by strong hand casteth him against his will out of his strong holds and possessions is only the Spirit of God But you in your Conscience know that that Spirit whereby I cast out Devils is no other than the Spirit of God And by consequent you herein wilfully fight against God and his Kingdome which in my workes have shined before you and have offered themselves unto you The Assumption he setteth forth by a plain and familiar comparison ●●sembling that Spirit to a strong and mighty man that goeth into another mans house and by force in ●espight of him binds him and robs ●im The fourth Argument is contai●ed in this Sentence Hee that is not ●ith me is against mee c. and is ●●us framed If the Spirit of God were not ●ith mee and did not build with ●e in the work that I labour in then ●ould the Holy Ghost set himselfe ●gainst me and destroy whatsoever doe But the Holy Ghost is not a●●inst mee nor destroyeth what build The Spirit of God therefore is ●●th me and buildeth with mee in ●y worke And this Argument must needs unanswerable if it be considered that if Christ had been an Imposto● indeed and a deceiver hee had bee● the most abominable Blaspheme● upon Earth and exercising these tricks only in the Church to pu● men from Religion the Spirit o● God would never endure it All these Considerations the● laid together it is too too apparen● that these Scribes and Pharisees di● most spightfully and malitiousl● revile and blaspheme the Hol● Ghost And thus you see how palpably our Saviour Christ by stron● and evident Arguments convince● them thereof Now this is the generall an● main use of this point To imita●● our Saviour Christ 1 In judging of the true nature of this Sin in generall 2 In being able to detect it i● speciall in those persons that sha● commit it Without the former man cannot doe the latter and wit●out the latter a man hath no use 〈◊〉 the former Now the knowledge of the Nature of this Sin hath these uses 1 It serves to shew us the horrible corruption