THE SINNE OF BLASPHEMIE AGAINST THE HOLY GHOST Scholastically examined the reasons of the absolute Irremissibility thereof displayed An admonition to all Reuolting Apostataes annexed By IOHN MEREDYTH Sub-Deane of Chichester Mark 3. Vers 29. He that Blasphemeth against the Holy Ghost shall neuer haue forgiuenesse but is culpable of Eternall damnation Heb. 10. Vers 38. Now the Iust shall liue by Faith but if any withdraw himselfe my Soule shall haue no pleasure in him Aug. Lib. 2. de Trinit Cap. 1. Magis amabo inspici a rectis quam timebo morderi a peruersis Gratantér enim suscipit ofculum ColumbinuÌ„ pulcherrima castissima charitas dentem veró caninum euitat cautissima humilitas vel retundit Solidiâ—â—ima veritas Magisque optabo a quolibet reprehendi quam siue ab Errante siue ab Adulante laudari LONDON Printed for Iohn Marriot and are to bee solde at his Shop in St. Dunstons Church-yard in Fleetstreet 1622. TO THE REVEREND RIGHT LEARNED and RELIGIOVS PRELATE Doctor THORNE Deane of Chichester IT was my naturall Loue and affection to my natiue Countrey right worthy Sir and to the Church of CHRIST in these parts which since the time of my setled residence hereabouts inuited me in the performance of the worke of my Ministery to strike at the chiefe aduersary who though he bee branded euen in his forehead Gal. 1. 8. 9. 1. Cor. 16.22 with an Anathema yet doth he still secretly seduce from vs and carry with him to perdition no small number and is like vnlesse your vigilancy preuent it to preuaile further Serpit serpet hoc Cic. Epist Tam. malum longiùs It was your zealous authority which indulged my safe conduct to that sacred place in your Cathedrall Church whence shortly after but at seuerall times I deliuered this subsequent Treatise the subiect whereof is that dreadfull Sinne against Mat. 12.31.32 Mark 3.29 Luk 12 10. Heb. 6.4.5.6 Heb. 10.26.27 1. Ioh. 5.16 the holy Ghost to terrifie all such who are vpon euery becke of the Aduersary as ready to excurre and runne out from vs as hee is to inueigle them to ioyne with him and most virulently to blaspheme that truth which eftsoone they professed In regard of which premisses of Duty partly partly of Presumption I doe consecrate these my labours vnto your Name intruding as it were vpon you for Protection to ensconce me against the vilification of all Hicke-scorners that hauing learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assume the office of Guil. Budaeus praesat in ComeÌ„ Momus vnto them taking it as a great grace God wot to disgrace those whose worth they may rather enuy then imirate These are those Eyes forsooth and Ouer-seers of other of whom Gods Church may iustly complaine Contenebrati sunt oculi mei yea happy were hee were shee deliuered of such Eyes which as the Prophet speakes Nihilrespiciunt nisimalae Tâ—ren 5. Habakkuk To whom then in this case should I breake my selfe in these parts but to your selfe which I doe Rumpantur vt ilia Coaro Aske of Religion faith Iesus Virg. Bacol the sonne of Syrach of him that hath Religion Ecclus 37.11 of a matter of Learning of him that hath learning as for any blinde Aristarchus or his buzzardly broode who shall presumptuously smite the Law and diffame the Doctors thereof and flaunder his Mothers own Sonnes what haue I or indeed what hath the Spirit of God to doe with them They occasion the Aduersaries of the Truth to perfist in Haeresie yea through their Iudaicall preuarication some Citizens of Faith as they seemed sometime with a Nolumus hunc regnare super nos Luk. 19. cast off the yoake also If any friend them I recken them as did Clement in the number of those Qui exterminare volunt Ecclesiam Dist 93 Caâ— si 〈◊〉 Det I for my part I confidently prosesse I passe not for them yea I proclaime my selfe a mortall enemy for Gods cause vnto such men Semper metales insequanter hostes Vnto thee therefore the Resplendent Starre of Joh. 〈◊〉 ad 〈…〉 Hebr. Epâ—a this Climate doe I flie for Patronage as to a man for thine incomparable skill in the Orientall sacred D. Piâ— â—â—tr â— H. Gâ—frey Poâ—t Oâ— Joh. Dr. in libr. praeterit prâ—fâ—â—t Vita 〈◊〉 Ioh. Dr. Aboâ—â— Curâ—andro Authore tongues on this side and beyond the Seas by men vnmatchable therein most worthily famoused as to a man both in * See his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Behold the man to King Iames. Diuine and Humane literature more profound which shall I say or eloquent As to a man for thy piety to God thy Charity to men and aboue all thy most prouident feruentzeale in preseruing the Possessions Immunities Priuiledges of that little a 〈◊〉 19.20.22 Segor that Sea Church I meane which thou dost now illustrate condignly renowned In a word to one for that His Tuilius or 〈◊〉 to the Earle of Pembrooke b Ioh. 2â— 15. 16.17 Christs triple Pasch well known to all Virtus Vlyssis I will vsurpe that of Seneca c 〈…〉 nota Donais est satis Nimisque Phrigibus To conclude I subiect this Tractate to the Censure of the Church and your worthy selfe which I doe not publish I protest for any ostentation much lesse for any purpose to detract from the labours of other more learned Diuines whom I cannot neuerthelesse acquit from deficience and error in this argument nor doe I obtrude it on the world as a new Article of Faith to oblige Consciences for by experience in my selfe and obseruation in other I finde it to be most true which that great light of Physitians spake of Archigenes his error as elegantly as modestly Galen lib. de Composit Medicament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2o. saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is a hard matter for him that is but a man not to erre in many thinges as being only sciolous in some misprisioning other writing also and publishing some things incuriously But from the first birth of it I intended the publicke benefit of the Church of Christ that is That Apostataes might bee recalled terrified or confounded wauering or doubtfull Christians might be confirmed or reestablished our Lord and Sauiour IESVS CHRIST might by his Gospell bee glorified now and euermore So be it So fare thee well thou rich Ornament of Chichester poore Church To your Reuerence the most Deuoted IOHN MERIDTYH To the Indifferent Reader GOod Reader as wee are obliged by Christian modesty to Beleeue the principles of Faith before wee presume to discusse them by reason So I hold it Negligence if after our confirmation in the Faith we study not to vnderstand the reason of that we beleeue In which consideration I though the weakest among thousands am excited to wade into these depthes where as * Ad Leandr de Expositione libri Job Gregory saith Agnus peditet Elephas natet
can be no Repentance To be briefe as the Apostle saith It is impossible that Cor. 8. Heb. 6. they who were once lightned and haue tasted of the heauenly gift and were made partakers of the Holy Ghost and haue tasted of the good word of God and of the powers of the world to come If they fall away should be renewed againe by repentance seeing they crucifie againe to themselues the Sonne of God and make a mocke of him Vpon which words Anselme writing saith that therefore it is impossible that such should be renewed Quia nolunt renouari because they will not be renewed So that Non est excusatio Infirmitatis eorum sed culpa voluntatis They cannot excuse themselues by pleading Infirmity but condemne the peruersenesse of their owne will who had rather abide as they are then be renewed For so execrable an hatred doe they carrie against God which as the Apostle saith of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neuer falleth away 1. Cor. 13. Therefore one rightly expressed the Nature of this Sinne Ex vet quodam Ma. scrip comment Sup. Math. anonymo that it is Sibi ipsi causa et semper causa est et semper est It is caused by the party himselfe and this cause is perpetuall and the Sinne which is the effect is perpetuall also So that their Malice continueth against God euen in death and they that depart out of this life with hatred toward God Sub â—ich de Sancto vict tract de â—pi Blasphem eodem morbo in aeternum tabescunt Euerlastingly languish vnder the same disease and euer hating neuer repent and therefore hee termeth this Sinne Aeternum Delictum the euerlasting Sinne and neuer repenting hee is aternaliter reus eternidelicti for euer culpable of the eternall Sinne. Hereupon the Ancients made finall perseuering therein to be complementum huius peccati the Consummation of this Sinne which is true if it be spoken by way of Necessarie Hugo Card. Sup. 12. cap. Luc. Concomitance not of casuall euent for then euery sinne wherein a man departeth out of this life Impaericent were irremissible which is false Therefore in my Text wee finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter Imperfectence praesupposing a continuall progresse therein as the Greeke Scholiast hath Occumen in Enarrat ad hunc locum obserued before me Therefore Augustine iudged this sinne to be vnpardonable Non quia Blasphemia sed quia ex Maleuolentia not Lib. quaest de viroque test mixt as it is simple Blasphemy But because it proceedeth from and is alway accompanied with Malice against God which neuer ceaseth So that this sinne may be said to be vnpardonable Negatiue Compend Theolog lib. 3. ca. 29 as the Diuels which neuer shall be forgiuen Preuatiue because there is no Congruence in this Sinne to be forgiuen Contrary because it hath a Disposition resisting remission I will adde the Iudgement of Scotus for a Summary Ad peccatum in Spiritum Sanctum requiruntur tria Sup. 2. Sent. dist 43 Three things must concurre to the constitution of that Sin against the Holy Ghost First set Malice Secondly it must be against the Commaundements of the first Table which respecteth the whole duty of Man vnto God Thirdly it must be attended with that which most opposeth Conuersion vnto God which is finall Impenitence not because a man dieth without Repentance but because he hath a purpose neuer to repent which proceedeth of Despaire Lih. de side ad Petrum as it doth appeare saith Augustine in Cayn and Iudas And let this suffice to haue beene spoken of this fearefull sinne according to the capacity of my shallow vnderstanding If any one thinke otherwise I refuse not his opinion if it may appeare true Let euery one who wishcth well vnto his owne soule looke into himselfe that there be not found in him an euill and vnfaithfull heart to depart away from the liuing Lord. Heb. 3. Let euery one proue himselfe Whither he be in the faith examine himselfe know himselfe whither Iesus be in him or 2. Cor. 13. that he be a Reprobate for if any one withdraw himselfe my Heb. 10. soule shall haue no pleasure in him saith the Holy Ghost God forbid that either Atheisme should so blinde vs or Mahumetisme alienate vs or Iudiasme suspend vs or Hypocrifie poyson vs or Papisme delude vs or Epicurisme corrupt vs that we should either with Diagoras Deum excludere statly denie God or with Protagoras Deum in dâ—bium vocare once doubt whither there be a God or no. â—actant 1. de fals reiâ—g cap. 2. Or that with Mahumedes Sergius and the Turkes wee should denie Iesus to be God and affirme him to be the Son of Mary Et non nisi nuncium Dei and but onely an Ambassadour of Gods as other Prophets before him had been Alchoran Azeaâ— 12. and that Christians erre making him their God Plusquam praedicauerit nobis more then he commanded or required at our hands and that therefore we reape no benefit by him Or that with the vâ—gabond Iewes wee should renounce him because hee brought not the whole world at his comming vnder his subiection and gathered not their out-casts from all parts of the world together built them not a new Ierusalem in Mount Syan and gathered them not thither to obserue the whole Law of Moses in great peace and prosperity and made them not immortall and impassible therein and that therefore wee should expect another Messias Or that with the superstitious Papists wee should by faigning false things of Christ not worship him but our owne fictions and ascribe the honour proper vnto him to other which is omnino non colore not to worship him at all â—act â—â—b 1. cap. 19. Or that with the voluptuous Epicure we should neglect his seruice and liue to our selues onely as if hee regarded not what Man doth on Earth nor respecteth the Honour man should giue him Or that with the painted Hipocrite wee should be Christians but in shew like some of the Courtiers of Constantius Chlorus who chose rather to renounce Christ then the Pusâ—b lib. 1. de vit const cap. 11. Emperours Seruice whom he afterward worthily reiected as Traytors to him who would not be faithfull to God Or but to serue their owne turne like the greedy Courtiers of Constâ—ntine the great who were Christians opinione Idem lib. 4. de vit Constant cap. 54. tantum in conceit onely And therefore ready to turne with euery blast of winde like Ecebolius the Sophist of Constantinople who conformed Socrat. lib. 3. hâ—st Eccles cap. 11. himselfe to the diuers Religions of sundry Emperours When Constantius Iuntor ruled hee seemed a zealous Christian when the Empire came vnto Iulian the Apostata he as earnestly maintained Paganisme and when Iouianus was Emperour he embraced Christianity againe and casting himselfe on his face before the Church gate cryed out Me
abridged in this Translation of it THE HISTORIE FOLLOWING IS RELATED OVT OF THE EPISTLE OF THAT FAMOVS DOCTOR MATHEVV GRIBALDVS Professour of the Lawes in the Vniuersitie of Padua who himselfe was a Spectator of this lamentable accident 1548. THere is in the Territories of Venice neere vnto Padua a place called Citadella wherein dwelt a Lawyer of good Iudgement and great experience named Francis Spiera about fifty yeares of age married vnto a vertuous wife by whom he had eleuen children a man famous for his wealth and dignity This man began to embrace the Doctrine of the reformed Church with incredible zeale acknowledging Iesus Christ to be the onely Redeemer of mankinde and professed publikely with great constancie that righteousnesse and Saluation was purchased by him alone and that all mans workes and Merites were in that respect vaine and vnprofitable For which cause he was accused to the Popes Legate at Venice by whom he was cited to make his appearance before him and menaced with death and the confiscation of his substance which was great wherewith he was so terrified that he renounced that truth which he had professed and abiured it also promising moreouer that hee would make publike Recantation thereof assoone as hee returned home and so was dismissed by the Legate In his iourney homeward hee was ouerwhelmed with a grieuous perturbation of minde whither he should embrace the Truth againe or persist in his deniall yea he often confessed that in his iourney he felt the Holy Ghost vrge him to professe the truth constantly But the flesh riches and vaine pompe of this world ouerswayed him The day before he was to make his Recantation a Popish Priest brought the forme thereof vnto him wherein hee should publickly in the open audience of the people renounce and condemne the Doctrine of the Protestants That whole night this wretched man spent without sleepe The morning following being Sunday after Masse in the presence of his friends of the Magistrates of the Towne and in the assembly of the people who were in number about 2000. He publikely renounced that truth which he had before openly taught and was fined 30. Duckets which hee presently payed downe But suddainly after hee felt the dreadfull Iudgement of God in his heart hee was depriued of all the Guifts of the Holy Ghost Christ departed from him His heart was enflamed with meere hatred enuie and Blasphemy against God The Diuell Death and eternall despaire seased on him After hee had beene thus tormented by the space of sixe Moneths he remoued with his Wife and Children to Padua where his misery encreased He kept his bed being not sicke his reason and vnderstanding alike as before his fall he consumed in his whole body and all his Members beside his tongue languished He would admit no foode but what was enforced he kindly admitted all those who came to visite him and conferred very prudently with them he affirmed that he was damned by the iust iudgement of God That hee was already in Hell and was tormented with perpetuall paines that hee had sinned against the Holy Ghost that his sinne could neuer be forgiuen hee said that Christ his Merits and Gods mercy was for euer shut vp from him and that this dreadfull end was brought vpon him by the iust iudgement of GOD to bee an Example to all the Elect. At length diuers learned and graue Diuines repaired vnto him propounding all meanes of Consolation especially the greatnesse of Gods Mercy And though said he I beleeue all that you haue rehearsed yet but as the Diuels who beleeue and tremble Hee said his Sinne was vnpardonable that God secluded his mercy from him that all faith was taken from him that though he vttered the Lords prayer after them yet his heart was full of hatred malediction and blasphemy against God for he knew how execrable he was with God and that hee had taken away all his graces from him The next day they found his misery augmented and demanding how long his Conscience had beene so tortured he readily answered That gnawing worme and vnquenchable fire was sent by GOD into his heart since that day whereon he recanted the truth of the Gospell which before he professed So that now his condition was farre worse then Cayns or Iudas and that he had rather die and be damned then to be tormented in this life with such anguishes adding farther that he was already haunted with dreadfull apparitions and hellish visions Renewing their Consolations they intreated him to call vpon God in the Lords Prayer which he performed with such aboundance of teares with such sighes and so great deuotion of minde that hee mooued the whole presence to weepe vpon which sight Doctor Gribaldus told him that his teares argued no totall desertion by God He answered that he had not that faith and trust in God which they supposed for such was the gift of God whereof he was destitute Oh said hee that GOD would vouchsafe mee this one gift that I might feele in my heart but the least hope of his mercy which is as vnpossible as to vnlade all the water in the Ocean with a Spoone This I certainly know that neuer mortall creature on the earth felt the wrath of God more manifestly then I doe Oh that I might supply the roome of some other damned creature whatsoeuer So that all their comforts were vaine They enforced Broathes into his mouth to preserue his life his onely desire was to die and to be caried into Hell Three dayes after when among other learned men Antonius Fontanine the Pryest of Citadell who bare him company to Venice when hee went vp to make his appearance before the Popes Legate came to visite him and asked him whether hee knew him presently vpon the remembrance thereof with redoubled sighes and groones he cryed out Oh execrable day oh cursed day I wish I had neuer seene Venice or that I had dyed when I first intended my iourney thither Then they commended the Merites of Christ vnto him He said he neuer truly acknowledged the benefits of Christ but abused them and trusted too much to his carnall faith and turning to the Students he said Oh my Sonnes I will not detract from the Gospell I acknowledge it to be the Truth but take heede yee ascribe not too much vnto faith and neglect works beseeming faithfull Christians Faith requireth this of vs that wee be not Christians in word onely Giue credit vnto me as vnto him who hath truly tried the matter Vpon this he commended the Epistle of St. Peter wherein he admonisheth the faithfull to Plety Chastity and Sanctity vpon which occasion they who were present disputed comfortably out of Gods word and he listned as attentiuely He was demanded whither he receiued any comfort by that godly conference he answered that he was damned to euerlasting death neither was there any hope of Redemption left for him Oh said hee that I could put the least hope and trust in
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
Math. 12. where with hee was possessed was by the Phurises enuiously accused to haue cast it out by the power of Belzebub the Prince of the Deuils Whereupon our Sauiour hauing conuicted them sheweth their dangerous estate and dreadfull Sinne which hee termeth Sinne against the Holy Ghost which consisted herein that they Blasphemed the Holy Ghost and Blaspemy importeth the intended derogation of ones good Name St. Mathew giueth some light hereunto and saith it is to speake against the Holy Ghost And St. Marke specifieth it for they said Hee hath an vncleane Spirit So that they did attribute to the Deuill those Actions Mark 3. which they knewe to bee proper vnto God as the Eiection of Deuils Neither did they this Ignorantly for Intelligentes Christum principem daemoniorum esse dicebant though they knew him to bee the Sonne of GOD yet they termed him Ierom. Belzebub and our Sauiour said They knew him whence hee was Yea graunt they had beene deceiued by the vayle Joh. 7. of his Flesh yet could they not haue beene Ignorant that the casting out of Deuils was the proper worke of God But they did it of Malice for though they knew him to bee the Heyre yet they conspired to slay him And thus they termed him a Samaritane notwithstanding they heard him Math. 22. Dispute of the Resurrection and the Iudgement to come Ioh. 8. both which the Samaritans deny So that they did euen against their knowledge and conscience impugne the grace of God and kingdome of Christ who came to the end hee might dissolue the workes of the Deuill and they beheld his effectuall performance thereof in many his Miracles all tending to the Glory of God to the good of Man and to the downfall of Sathan the Spirit also testifying to their Spirit that it was the power of God all which notwithstanding they blasphemed CHRIST Out of the premises I deduce this Definition of Sinne against the Holy Ghost Sinne against the Holy Ghost is a to all Apostacy from Christ and his Gospell A reiecting resisting suppressing blaspheming and persecuting in thought in word in Act causlesly wilfully malitiously of the true Christian Religion the which religion the party before embraced and professed and in which Christ hee verily beleeued and did farther know by plaine and infallible Euidence the same Christ and his Religion to be the whole true and sole meanes of Saluation The which Sinne is termed by our Sauiour Blasphemie against the Holy Ghost whether by the Holy Ghost as by an essentiall Name hee would designe vnto vs the whole Antoxin part 2. tit 8. Cap. 8. Trinity euery person whereof is a Spirit and is Holy and hee who offendeth one offendeth euery one or else which I take to bee more proper the Third person in the Trinity by his personall Name one of whose Attributes is to enlighten Ioh. 16. Ioh. 1. Epist 5. with the Truth and to testifie to the Truth So that I conclude this point That as no man can say that Iesus is the Lord but onely by the Holy Ghost So no 1. Cor. 12. man speaking by the Holy Ghost can say that Iesus is execrable But such a one resisteth the Holy Ghost and speaketh Rom. 8. a word against him because the Spirit testifieth to his Spirit that Iesus is the Lord and such make the Holy Ghost a Lyar which is Blasphemie in the highest degree 1. Ioh. 5. The Sequel or effect of this Sinne viz. Destitution of remedy In these wordes There remaineth no more Sacrifice for Sinne. THe whole Gospell is a Song either of Ioy and Melody or of Sorrow and Lamentation deliuering either the glad tydings of Saluation to inuite vs to seeke after it or the heauy Doome of euerlasting Damnation to deterre and affright vs from Sinne and Impiety In these wordes those who haue receiued the true Faith of Christ and know likewise Saluation to consist therein and yet wilfully renounce it and maliciously persecute it are presented with their fearefull estate which is to be destitute and depriued of that Benefit which Christ imparted to all constant Beleeuers viz. to bee a sacrifice for their sinnes Wee know that Sacrifices in the olde Law were ordained one for to bee a Propitiatory sacrifice for the sinnes of the people to pacifie the wrath of God against those sinnes and to wash them cleane from their Iniquity The other consisted in a kinde of Latreia or forme of Seruice done vnto God not that they in themselues were effectuall to reconcile man vnto Gods grace and fauour and to blot out his Sinne but that they might typically resemble that true Sacrifice which was after fully offered by Christ on the Altar of the Crosse In which one Oblation and most perfect Sacrifice wee haue perfectly whatsoeuer the law of Nature or Moses did either figure or vnperfectly represent For by this our Sinnes are blotted out for hee was deliuered for our Sinnes By this wee receiue that grace whereby Rom. 8. we are saued For Christ being consecrate was made the Author of Eternall Saluation for all that did obey him Heb. 5. By this wee obtaine the perfection of glory for by the Blood of Iesus wee may bee bolde to enter into the holy place Heb. 10. Oh saith a deuout man God hath giuen vs a liuely pure Gers Sup. Magnisicat Sacrifice full of goodnes full of those effects for which the Legall Sacrifice was wont to bee offered vp wilt thou haue thy sinnes blotted out Behold the Lambe of God which taketh Ioh. 1. away the Sinnes of the world wilt thou giue thankes vnto God Christ gaue it vnto his Father wilt thou auoyd euill Hee healeth thee and setteth thee free for he tooke our Infirmities on himselfe wilt thou obtaine a speedy Esay 53. good at his hand Aske the Theefe and hee will tell thee What Christ promised and confirmed vnto him in his Euening Sacrifice Verily I say vnto thee this day shalt thou bee Luc. 23. with me in Paradice In the Leuiticall Law hee was resembled by a Galfe a Ramme a Goate a Lambe which were to bee offered But neither the blood of Bulls and Goates nor the ashes of an Heyfer nor the Flesh of Lambes and Goates could pacific the Heb. 9. wrath of GOD against Sinne for hee tooke no pleasure therein But the Blood of Christ which through the eternall Spirit offered himselfe without fault to God to purge our Consciences from dead workes and hath obtained Eternall redemption for vs. A Lambe hee was called because of his Innocence a Ramme because of his power a Goate because of his likenes * Appearing in the similitude of sinfull Flesh to Sinne a Calfe because of the vertue of his Crosse Glos ord in 1. Cap. Leuit. Yea all these signified the Flesh of Christ which was a most perfect Sacrifice and that in foure respects First because the Flesh of mans