Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	grace_n	grant_v	remember_v	5,880	5	12.8081	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02762	The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines.	Hart, John, D.D.; Dyke, Jeremiah, 1584-1639, attributed name.	1616 (1616)	STC 12891; ESTC S103842	61,708	194

downe with the one hand so thou wouldest raise hold them vp by the other as thou shewest vnto them the threatnings due vnto their sinnes and thereby the exacting rigour of thy iustice so open their eyes to see thy manifold free promises in Christ Iesus that they may apply the merits and vertue of his obedience death passion and blood vnto their trembling soules Oh as thou art mighty to saue so shew thy mighty power in confounding all their enemies in wrath remembring mercie And grant vnto them for thy Christs sake grace to be truely humbled vnder thy mighty hand and draw neere vnto thee that thou mayest raise them vp in thy good time Vntill which time giue them patience hope faith in thy promises the Spirit of prayer many comforters and in the multitude of thy exceeding mercies accept of their faint and weake grones sighes desires wishes and prayers giuing a blessing vnto all their endeauours And good Lord of thy most exceeding rich mercies for Christs sake confound Sathan and all his suggestions in any of these thy children by thy mighty and vnresistable power though thou suffer him to tempt yet let him neuer ouercome them But discouer thou the Tempter in his colours that so discerning him to be the Father of liars they may no more beleeue his suggestions And teach them all so to beleeue thee in thy word vsing the meanes of their saluation that in thy goodtime they may finde peace of conscience and ioy in the holy Ghost And good Lord because if thou present thy selfe vnto them as a consuming fire no creature dare approach the mount of thy Holinesse O put off thy glittering sword for a while and arme thee with all thy attributes of mercie that so these poore soules may with boldnesse drawe neere vnto thy Throne so confessing their miserie and giuing thee praise of thy glorie that thou mayest restore vnto them their peace And blessed Lord although thou come not vntill the fourth watch yet come at last and suffer them neuer to depart this life vntill thou say vnto their soules that thou art their euerlasting saluation And in the meane time although thou come not so soone as they call yet vntill thou come least Sathan deceiue them ouerthrow aiminish and delay all his fiery temptations that euen by this they may know thou fauourest them because this their enemy doth not triumph against them And when thy good ti●● shall bee though now in their sight sense and feeling thou seeme to teare and rend the mountaines before thee in such terror as though thou eyther wert bent to destroy or hadst neuer loued them yet appeare thou for thy Christs sake at last in that still and soft voyce wherein thou vsest to speake peace vnto thy children so comforting them according to the dayes wherein thou had afflicted them that thus both the one and the other yea all of them may glorifie thy great name much more by their conuersion and consolation then euer formerly they dishonored thee in the time of their sinnes temptations and former ignorance And that onely for Iesus Christs sake thy deare Sonne in whom alone thou art well pleased To whom with thee and thy blessed spirit be all honour glory power prayse might and dominion world without end for euer and euer Amen Psal 14.1 Isa 28.15 Isa 59.15 psal 73.12.13.14 1. Cor. 2.14 1. Cor. 2.14 Iob. 15. c. Iob. 20.5.6 Iob. 21.16 c. 30. Rom. 1.4 2. Cor. 5.3 Ioh. 5.44 Ioh. 15.5 Rom. 1.28 2. Cor. 3.5 Psal 58.11 Heb. 11.6 Gen. 1.1 psal 1.24 Psal 119 69.101.103 Psal 107.20 Psal 119.50 Ierem. 23.29 2. Cor. 10 4. Heb. 4.12 Psal 19.7.8 Ioh. 8.44 Psal 119.99 Pro. 1.23.24.25 c. Deut. 28 64.65.66 67. Isa 49.6 Isa 7. and 11. and 5● 2. Thes 7.8 c. Mat. 11.13 Ezek. 36.26 Ier. 32.40 Gen. 48.3 1. King 2.2.3 c. Ioh. 4.24 Rom. 1.20 Psa 139.6 Isay 66.1 Gen. 15.1 Leui. 19.2 Deut. 6.4 Matt. 28.19 Gal. 4.8 Exo. 3.14 Reuel 1.8 Rom. 9.22 23. Eph. 2.4 5. Tit. 33.4.5 c. Gen. 2.18 Ezek. 18.4 Rom. 4.15 1. Ioh. 5.4 Rom. 6.23 Gen. 2.17 Rom 1.18 2.8.9 Isa 27.4 Ioh. 3.36 Rom. 1.18 Hos 11.9 Isa 64.5 Ephes 2.3 Rom. 3.23 Psal 5.4 2. Sam. 14 15. 1. Thes 1.10 Isa 53. 1. Cor. 11.31 Deut. 9.19 Deu. 3.26 Mic. 7.9 Rom. 9.14 Psa 78.49 Reuel 14.10.11 Psal 2.12 Psa 49.7.8 Psa 49.7 and 15. 1. Iohn 3.16 Reu. 19.15 Reu. 5.9 Psal 110.12 2. Pet. 2.4 Iud. 6. Gen. 3.17 18.19 Gen. 6. 16. Gen. 19.24 Isa 53.5.6 Mat. 25.4 Nah. 2.3.4.5.6 Deut. 32.39.40 Deut. 29.19.20 Heb. 3.12 13. Heb. 10.31 Ier. 10.11 Zec. 7.11.12.13 Leuit. 26 19.20 26. Hag. 1.6 psa 78.32.33 Rom. 1.28 Deut. 28.23.24 Deut. 28.22.26.27 Ibid. 66.67 Matt. 10.18 Hos 7.9 Ier. 5.3 2. The. 1.9 Eph. 2.1 Isa 11.6 2. Tim. 3.1.2 Re. 1.30 Deut. 9.29 Ier. 32.39 Ezec. 36.26.27 Isa 43.9.11.12 Matth. 20 5.6 Isa 43.9.11.12 Eph. 5.13 Mic. 7.8.9 2. Chr. 33 Da. 4.34 Act. 9.3.5 6. Mar. 16.9 Rom. 6.16 2. Tim. 2.26 Iudg. 12.6 Isa 58.10 11.12 Psal 116 11. Act. 16.16 Mat. 9.24 Rom. 11.29 Diuision Psal 38.2 and 77.2.3 c. Psal 51.4 Ibid. v. 11 Ibid. v. 12. Io. ca. 2.4 Psal 77.2 38.17 21. Psal 32.5 and 66. Psal 6.9 Psal 94.18.19 Pro. 22.3 Psal 7.119.49.50 Iohn 3.14 15. Hos 2.14 Act. 16.14.15 Act. 8.39 Act. 2.37.38 c. Act. 9.9.19 1. Pet. 1.8 Isa 63.17 Psa 31.22 Psal 77.5 6.10 Psal 42.1.2.3 Psal 30.7 Psa 42.11 Psal 42.9 Rom. 8.26 Consolation for such who as they think are not able to serue God in Spirit and Trueth Rom. 7.21 Psa 73.25 Isa 8.17 Psal 16.9 and 40.1 Lam. 3.26 Cant. 1.3 Psal 121.1.2 Cant. 3.4 Cant. 3.4 Psal 142.3.4 Psal 143.6.7 Why God at first will not be found in the means Psa 77.7 Isa 38.27 Ezek. 36.22 1. Sam. 1.10.11.19 Iob. 42.7 Lam. 2.31 32. Iere. 3.12 Psa 42.11 Mic. 7.8.9 Psal 37. Psal 27.13.14 Hab. 3.2 Iob. 13.15 Isa 28.16 Isa 54.7 Ier. 31.37 3. Who they are who feele no Wrath yet remaine vnder the Wrath of God Rom. 7 9. Iud. 10. 2. Tim. 3.5 The seuerall conditions of this estate Eph. 2.12 1. Cor. 15 34. 2. Thes 1.8 Heb. 6.4 5 6. Eph. 4.18 19. Rom. 1.28 How farre a Professor may be vnder this Wrath. 2. Pet. 2.21 Luc. 8 13. and 1. Cor. 13.2.13.2 Math. 27 4. Numb 23 ●0 Matt. 19. ●6 Heb. 6.4 Mar. 6.20 Rom. 2.15 3.20 1. Cor. 13.2 Isa 29.13 1. Cor. 8.1 Iam. 2.19 Gal. 2.20 2. Cor. 7.10 Gen. 4.13 Numb 23 10. Ioh. 5.35 Iud. 19. 2. Tim. 3.55 Ioh. 4.16.17 1. Tim. 3.5 Mark 6.29 Mar. 7.6.7.8.9 1 Cor. 1.4 37. Psal 119.97 Psa 40.8 Rom. 7.15.22.23.24 Psal 119.5 Isa 1.9 Ion. 2.4 Pro. 1.23 Matth. 5.6 Isa 30.18 Isa 4.3 Rom 5.1 Eph. 2.8 Act. 20. ●1 ● Tit. 2 5. and 2 8. Heb. 10. ● Rom. 4.25 Col. 2.3.9 Act. 15.11 Io. 21.19 1. pet 1.8 Psal 42.1 2. Psal 51.12 2. Cor. 7.10

they thinke that they had better feelings at their first conuersion yet it is not so if for the present they stick close vnto all Gods meanes for their first feelings were in a great part rather suddaine passions then grounded comforts but after they come to haue any true conflicts with their soules the mud of the flesh is more purged away and all things are more sound then at the first Scholler Yet you know it is written that the righteous in their olde age shall be fat and flourishing bringing forth fruit what shall some say then or thinke of themselues when they find a decay in their memories c. Deadnesse in their affections c. Though they may not call their election in question may they not feare some strange iudgement Min. No surely for perhaps then they may flourish most of all in humility holinesse patience experience and such like graces when they want those stirring and hote affections Neither ought we to looke for such strength of memory and liuely operatiue actions of grace in age in sicknesse in great sorrowes and tentations as at other times in yong yeeres free from such assaults Neuerthelesse in such times God giues graces most fit for those times as in age grauity ability to giue good counsell to speake from experience c. So that though the aged Christians haue not alwayes most life and feeling and stirring grace yet are they better seasoned then young souldiers as the Prophet speaketh Giue thy strength vnto day seruant so haue they a great deale more of Gods strength to walke with yea the greatest measure thereof at their most neede which if wee should attaine vnto too soone it would make vs proud and secure to say with the rich man Soule take thy rest thou hast enough for many yeeres And therefore as Hounds doe hunt best when they followe the sent not the sight for then they runne a madding ready like to breake their neckes so aged Christians though they follow by faith and haue lesse feeling in sense yet doe they goe on more strongly to heauen then such who runne all vpon their sense Schol. How commeth it then to passe that Gods children are so addicted vnto feeling so mourning when they haue lost the same yea so troubled that they imagine all is gone for euer Minister Iust as a pricke of a pin or some other distemper in one part of the body doth so vexe vs that wee for the present are so grieued with the same that wee forget that strength and health which is in the rest of the body so the feeling and sense of Gods loue being for a while lost doth so dampe with the sorrowe thereof all other graces in the soule that for the present wee can discerne none and so imagine all to bee lost for euer Schol. What maketh Gods children so to relye vpon feeling Minister Certainly as I thinke because they remember not that it is written we walke by faith and not by sight and so their faith being weake by reason they are not well clothed with their spirituall armour hauing forgot their consolation no maruaile they stagger and reele to and fro hauing lost the touch of that hand which had wont to guide them So that I say it must bee want of faith the strength whereof appeareth most in the least measure of feeling Schol. Wherefore then doth God giue vnto his children such a measure of feeling at their first conuersion yet afterwards withdraweth the same Minist Euen as we see we may lead a little child when he is young whither we will with apples and such like toyes so are wee being babes in Christ led by feeling at our first conuersion then we are altogether for rewards at which time if GOD made vs not better offers then the world we would forsake him and cleaue vnto the same But with the woman of Canaan to hold out in repulses without feeling to gather strong arguments to mooue GOD againe and againe argues a strong Faith Againe Christians haue ordinarily more feeling at first because then euery thing is new vnto them receiuing more from God then they looked for Neither are our prayers then so much vnderpropt with arguments as with feelings then we come with simple sutes thinking God loues me and therefore hee will heare me As little children vse to come to their Parents they bring no forcible reasons but I pray you Father c. Giue me such a thing neither doe their Parents expect any but are well content yea glad to heare them aske at first But when processe of time makes those feelings by vse not to seeme so new and so not so sensible God hiding his face and feeling decaying then doe they beginne to lay about them with their knowledge to labour for strong reasons in their prayers to seeke how to mooue God best by his nature promises and former mercies And then indeede whatsoeuer wee thinke is the best growth in faith and al goodnes which after the storme is past Gods children can see and reioyce at yea and liue vpon the store a good while after hauing those prayers which they made in their deepest anguish as the best pillars of their assurance of Gods loue Schol. Why doth God for the most part so long delay to giue comfort and feeling vnto his children Minister Not like vnto some Physicians and Surgeons who with needlesse delayes put their Patients to extraordinarie paines but for their good to make them spend prayers whereby they are alway gayners the paines whereof is but the crossing of the flesh which the more it is tamed the better it is for them Schol. What then should one doe when hee hath long attended without any comfort or feeling Mini. When the soule would most willingly despaire because of the sense of sinne terrour of conscience and Gods absence then beleeue most lay surer hold then euer vpon the promises of the mercy of God in Christ Schol. How can one say that he beleeueth not finding in him the fruits of Faith which are prayer comfort peace and holinesse Minister Faith and lacke of feeling may well stand together yea and great doubting and hee who beleeueth most and feeleth least is hee who glorifieth God most for when we feele wee possesse as it were a beginning of that which shall be in heauen we liue now by faith and hope not by sight and feeling Schol. But how should the conscience in the meane time rest since feeling is no competent Iudge Mini. Build vpon that rocke against which the gates of hell cannot preuaile Schol. What is that Minist To sticke close vnto Christ and vnto the vertue of his death and resurrection remembring the iustifying blood of Christ the satisfying blood of Christ the meritorious blood of Christ the comfortable resurrection of Christ Iesus And that hee came not to call the righteous but the sinners

for remission of sinnes 2. Hee melteth the heart for offending of him 3. When we cannot sorrowe with teares there will be languishing sighes 4. The remembrance of by-past experience yeeldeth some comfort Lastly though at some times scarce there be any hope felt yet the soule will waite for comfort Schol. Shew then what is the least measure of feeling which the childe of God hath in the times of his peace Minist A sense of the hardnesse of his heart which hee cannot possibly get softened a sense of impenitencie infidelity blindnesse of minde deadnesse of Spirit an inhabillity to striue against the heart and the euill disposition thereof with any spirituall battell onely there may remaine some weake desire of a better disposition a small kinde of discontentment with the present estate of the soule with nowe and then some heauy faint stollen sighes looking vp vnto GOD for some helpe Sch. What is the cause that God will haue his Saints to feele such terrors and stings of conscience Minist First that they may know that sinne is bitter and fearefull 2. That they may vnderstand that God is angry against all sinne and hath treasures of euerlasting wrath ready to bee powred out vpon impenitent sinners 3. That thereby the Saints may learne to hate and detest sinne so much the more 4. That they may resolue to followe after holinesse striuing to eschew the garment spotted with the flesh 5. That so much the more deerely they may loue Christ Iesus who hath washed and redeemed them from their sins and that most terrible wrath which burneth for euermore Scholler What is the cause that God will haue his Saints to feele hardnesse of heart and the miserable estate of their soules Minister First to make them vnderstand howe barren dead filthy Lepers they are by Nature through the corruption of sinne 2. That in this feeling of themselues they may be humbled and truely acknowledge their miserie in shaming and condemning themselues that God in such a sensible confession may be glorified 3 To make them the more gladly and ioyfully long for the comming of Christ 4. That when they doe feele they may learne to discerne how precious a heauenly presence is so euer thereafter so much the more carefull to entertaine the same and more thankfull for all manner of comforts 5. That the Saints may knowe and vnderstand that albeit they finde sometimes GOD working within them as indeede they doe yet that the strength of corruption is so great that it quencheth these sweete and holy feelings as also that wee may know our weakenesse and infirmities to bee such ●●ilest wee walke in this Tabernacle of clay that wee are not able to retaine a constant spirituall presence Last of all that we may afterwards pitty and be so much the more merciful vnto others in the like estate Scholler What may we learne heereof Min. First that one sense and feeling is not enough but God in mercie must multiply feeling after feeling and grace after grace Next that wee should long to bee freed of this body of sinne and death to bee cloathed with our heauenly husband in glory there immediatly to see the face of God there to feele an euerlasting presence without any absence Scho. Is it possible that God can be in the heart when we feele the hardnesse of our hearts Min. It may be so Scho. How may that be knowne Minist First by the feeling of the euill 2. By the extreame sorrowe heauinesse and discontentment for that euill disposition 3. By that remaining desire to haue the soule truely touched with a sensible presence of Gods holy Spirit with a desire to striue when we are not able to striue Schol. What manner of stampe leaueth this light in the heart being nowe departed in the time of hardnesse of heart Minist First it confirmeth and setleth the soule to rest vpon that God whose presence was once felt Next it maketh the soule still bolde to draw neere vnto God Further the memorie of that former presence bringeth comfort in tentation because wee haue felt such light as hath sanctified and renewed the minde will and affections Againe it maketh a man meruailous humble to hate sinne to loue holinesse and righteousnesse to make choice of God to bee his sole pleasure and delight as possibly he may to loath this present life and the pleasures thereof to long to bee dissolued to bee with Christ To walke as a stranger in this world to haue his conuersation in heauen by faith and hope as the heire and Sonne of God The remaining stampe of this light also maketh the childe of God reioyce when he seeeth God honored and contrarily exceeding sorrowfull when he seeth him dishonored Scholler What is the cause that this small remaining light hath or can haue such a stampe and effectuall working Minister Because this light once shining in the soule draweth it so neere vnto God and God vnto it letting it see and feele clearely in that light that it is beloued of God which when the soule once by a strong apprehension feeleth it answereth God with a sweete loue againe so that this sense of the loue of GOD once shed abroad in the heart perswading comforting and sanctifying the same acquainteth the soule with God so that neither can he forsake the same or it finally forsake him remaining alwayes sad at least when he is grieued ioyful when he is glorified either in mercy or iustice Schol. Is it possible for the childe of God to fall into such hainous presumptuous sinnes as wicked sinners doe Minist It is possible Schol. What is the cause thereof Minist Because that the same vilenesse is in the Nature of the Childe of God which is in the prophanest Reprobate Scholler I grant the Child of God before hee be called effectually may goe on for a while in as euill a course as any Reprobate But can the Child of God who hath beene effectually called fall from his feeling and holinesse in such sinnes as maketh the Reprobate damned for euer Minist Most certainly he may Schol. How are you able to confirme your iudgement Minist In place of light hee may be couered with darkenes In place of feeling and perswasion there may come deadnes doubting in place of ioy terror for softnesse of heart hardnesse in place of holines much prophanenesse Schol. Explaine your meaning in so saying Minist It is plaine that there was in Iob terror and doubting And in the Prophet Dauid sense of wrath and grieuous feares of wrath And in Salomon a strange and fearefull declining from good and a wonderfull practise of euill Schol. Can the child of God altogether loose the comfort of feeling and be oppressed with terror Minist Yea truly and that so farre that the sense of sinne and the wrath of God will ouer-burden the soule as Dauid

testifieth when hee saith Thy hand was heauy vpon mee day and night my moisture is turned into the drought of Sommer And againe There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer my head and as a mighty burden are too heauy for me My wounds are putrified and corrupt because of my foolishnes My reines are full of burning and there is nothing sound in my flesh yea hee further testifieth that the indignation of God lay vpon him Againe he saith Thy indignation goeth ouer me and thy feare hath cut me off Schol. Yet declare further how far may the Childe of God be cast downe feeling of Gods absence being in continuall vexation by the apprehension of his anger yet continuing the Child of God Min. First the Child of God may be driuen to such an extremity and narrow pinch that to his feeling God hideth his face from him the Lord reiecteth his soule and when he roareth crying out that he shutteth foorth his prayer Next to his sense feeling he will feele the God of heauen to be his enemies pulling him in pieces causing the arrowes of his quiuer to enter into his reines filling him with bitternesse and causing his soule to be farre from peace Againe the Childe of God to his feeling may through the affliction of his soule be at the brinke of despaire and at the point of death yea and from his youth suffer terrors doubting of his life Lastly the Child of God through the manifold tentations of his soule will be so deiected that when he prayeth his spirit will be full of anguish and vexation and agony thinking that God hath either forgotten to bee mercifull or that hee hath shut vp his tender mercies in displeasure that hee hath ouerthrowne and destroyed him on euery side that being gone God hath kindled his wrath against him Schol. Can the Childe of God after he hath felt terror become so senselesse that he will bee hardened from the feare and awe of the maiestie of God Minist He may as the Prophet Isaiah testifieth when hee saith Why hast thou made vs to erre from thy waies hardned our hearts from thy feare as also experience of the Saints of God in all ages witnes the same Schol. How farre may the Childe of God after his effectuall calling runne riotously in prophane loosenesse Min. First he may stray and fall away in his affections of loue and hatred Secondly hee may loose the reines in outward actions Schol. How may the Child of God degenerate in his affections Minist First his loue and obedience may grow cooler vnto Christ Iesus his hatred likewise of sinne may be diminished the loue of righteousnes be remoued a little and yet remaine the Childe of God As we see in Dauid a man after Gods owne heart and Peter Christs deare Apostle who thus for a while did fall away in their affections Schol. What are the degrees by which the Child of God commeth vnto this disordered riot and loosenesse in his affectiones Min. First he suffereth the presence of God to goe foorth of his heart and the minde to be blinded 2. Hee leaueth off seriously either to seeke God or to mourne for his absence 3. The vaile and snares of hardnesse of heart thus commeth vpon him 4. The heart becommeth senselesse and dead 5. The party thus lying open vnto tentation vnarmed sinne deceiueth with the enticements thereof defiling the affections perswading them to fulfill the lusts of the flesh 6. The sense of heauen and of hell become strangely decayed And lastly there may well abide a light to conuince and conuict the conscience thus defiled but no power to resist sinne in the act Schol. What should wee learne from hence Minist First to beware we loose not our peace and communion with God 2. To shun hardnesse of heart and blindnesse of minde 3. Not to suffer the conscience to be senselesse without feeling but euer to retaine a sight and sense of sinne and the terror of Gods wrath for the same with some measure of remorse and godly sorrow 4. To be watchfull that the vile bewitching pleasures of sin benumme not the conscience making it consent vnto such abhominations for if we so doe the strength of sinne will ouercome vs and by the righteous iudgement of God we shall fall into some great danger which although it bring vs not to hell shall be a staine in the conscience and as a thorne in our side all our life long Schol. Is it possible for the Childe of God to fall into such grosse sinnes as those who are ordained vnto destruction the sinne against the holy Ghost excepted Mi. Nothing more certain he may fall into the same sins and yet be no cast away Esau a Reprobate was a fornicator Dauid an Elect did commit adultery Lot an Elect was ouertaken with drunkennes incest so also was Noah with wine Peter an elect denied Christ and Ioseph did sweare by the life of Pharaoh so that he hath no freedome if Gods spirit be absent more then these not to fal into such grosse sins the sinne against the holy Ghost excepted Schol. What is the sinne against the holy Ghost Min. There are sixe names giuen vnto this great sinne 1. It is called a sinne against the holy Ghost 2. A blasphemy an impious blasphemy extreamely impious 3. A sinne that neuer shall be forgiuen 4. A falling away an Apostasie 5. A sinne against knowledge and conscience in great light in despite of the spirit of grace 6. A sinne vnto death Schol. Why is it so diuersly named Mi. Because God in his word hath beene pleased so to expresse the same vnto vs yet if we list to looke more neerely into the same we shall finde sundry causes 1. It is called A sinne against the holy Ghost Not in respect of the substance of the holy Ghost for the essence of the three persons is all in one and the same God nor yet in respect of the Person of the holy Ghost for whatsoeuer is done against any one of the persons is done against all three but it is sayd to be done against the holy Spirit because done against the immediate effect worke and office of the holy Spirit to wit against the shining light of the said spirit this light is indeed an effect of the Father and of the Son as well as of the holy spirit yet it is said to be against the holy Ghost onely because it fighteth against a speciall immediate worke of his against that light and worke of grace kindled by him 2. It is called a blasphemy an impious blasphemy extreamly wicked There be diuers blasphemies a blasphemy of men a blasphemie directly against the Sonne of man a blasphemy impious wicked such as was Pauls blasphemy