GRIEVING OF GOD'S SPIRIT. Containing the sum of a Sermon preached at Saint MARIES in OXFORD. The chief points entreated on are, Viz. I. Of grieving of God's Spirit. II. Of resisting of God's Spirit. III. Of blaspheming of God's Spirit, in the highest degree commonly called, The sin against the Holy Ghost. By Radford Mavericke, Minister in DEVON. Read judiciously, but judge charitably. MATTH. 7.2. For, with what judgement ye judge, ye shall be judged, and with what measure ye meet, it shall be measured to you again. LONDON, Printed by William Stansby. 1620. blazon or coat of arms TO THE MOST REVEREND FATHER IN GOD, GEORGE Lord Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan; And one of his Majesty's most Honourable Privy Council: All saving graces, wished in this life, and all during Glory in the life to come. MOST REVEREND, HOw much the Ministers of the Gospel within your Grace's Province, have and do continually rejoice of your preferment to this place, and how many zealous Prayers are made unto God, for your Grace's long and happy continuance therein, I the least, and one of the lowest among them, can partly report: But my purpose is not to praise, but in all humility to pray your Grace, so fare to be pleased, as to permit with your accustomed favour, This poor Mite, of a Ministers good meaning, to be cast into the rich Treasury of our English Church; And with more special regard, to suffer these two first Sermons, preached long sithence in your Grace's presence, to pass under the wings of your favourable protection, being not only emboldened hereunto by your Grace's late remembrance of them, but even encouraged to publish them in print, which the importunity of some this long time could hardly gain at my hands. But now old age having taken hold on me, and myself having no children, by natural generation, I have thought it meet to collect together, into one Country, or Continent, my little Babes or Books, which yet wander abroad in the wide World, single by themselves; with such other, as my little leisure, and less learning could bring forth, to keep them company: hoping they may yield me some comfort, in the shutting up of my days, aswell as profit others (if please God) so long as this day of salvation lasteth. Thus commending my poor endeavours to Gods rich blessing, and your worthy Grace, to Gods gracious protection; with bended knees, I most humbly take my leave; and ever remain, Your Graces, in all humble duty at command, RAFFORD MAVERICKE. THE GRIEVING OF GOD'S SPIRIT. EPHES. 4.30. Grieve not the holy Spirit of God. FOr as much (Men, Exordium. Brethren and Fathers) as this sentence is allowed off, Verbum sapienti sat est, I should much forget myself, If I did not well consider, as before whom I speak, the supremest Majesty, so unto whom, as grave, learned, and iudcious Auditory (as England or all Europe yields.) The consideration whereof (I thank God) doth much comfort, but not discourage me at all; for speaking before God, his divine Grace being implored, shall (I trust) guide and direct me, to speak as of the Word of God; And speaking unto judicious but charitable hearers, they will rather conceive what I mean, if desire of brevity, cause any obscurity in my speech; rather then rashly condemn any thing that shall be spoken, so that it be not against the grounds of Learning or Religion. Leaving therefore to hinder your attention, from the matter intended, we will, (God-willing) proceed on with our Text, Containing a very grave dehortation, of a matter of some great consequence, or importance, which may be dilated on, without any division at all, Consisting as it were but of one particular branch, or member: howbeit for order's sake, and for the better help of memory, (for, Confusio est & intelligeutiae, Three parts of this Sermon. & memoriae, inimica) I have purposed to pursue this Text, in this manner. First, by showing what is meant by grieving of God's Spirit; and who they are that properly may be said to grieve the holy Spirit of God. Secondly, seeing, resisting of God's Spirit, is a greater sin, then grieving of God's Spirit, we will (God assisting) speak of that point in the next place. Thirdly, for as much as blaspheming of God's Spirit, is a sin (revealed unto us in the Scripture,) fare greater than either of the two former, we will endeavour by God's grace, and with your learned patience, to speak thereof in the third place. Grieve not the holy Spirit, of God. TO grieve the Spirit of God, The first part. What is meant by grieving of God's Spirit. is a figurative phrase, or speech (humanitus dictum) spoken for man's capacity, for truly and indeed the Spirit of God, as God himself, can be no more grieved, than he can be either wounded or killed; but this phrase of speech is here used by our Apostle, to aggravate the greatness of sin, seeing by sinning, we do as much as in us lieth, even grieve the holy Spirit of God, that is, grievously offend God's Spirit, whose special office is to work sanctification in the hearts of God's Children. This speech therefore is not used, as one very well observeth, Quod ullam perturbationem sentiat divinitas, sed ut indignitatem prophana vitae, magis intelligamus. It is not spoken (I say) to make us imagine, That the divine Essence is, or can be subject to any perturbation, but to make us the more and more to conceive the indignity, and vileness of sin; and how odious sin is, in the sight of God. The similitude of this speech, A Simile. may seem to be borrowed from a honest Oast, that hath received a good Chest into his house, to whom for a while he hath given very good entertainment, but soon after, forgetting both his own credit, and his Chests comfort, suffereth wittingly and willingly, many disorders to be committed in his house, to the great grief and discontent of that Chest, which at the first was so courteously entertained; by means whereof the good Guest, doth seem to make offer, that he will forsake his lodge, and seek a new Oast, saving that his gentle nature is such, that he every day hopeth, and expecteth, (as he is oftentimes promised) reformation, and amendment of all that is amiss. Right so it falleth out, between God's Spirit and a Christian man, 1. Cor. 6.19. who in the Scripture is called The Temple of the Holy Ghost, This holy and blessed Spirit as the good Guest, doth with the Hammer of God's Word, knock at the door of our hearts to seek entertainment. Behold, I stand (saith the Spirit) at the door and knock, Renel. 3.20. If any man hear my voice, and open the door (for there be many that hear his voice who will not open the door) I will come into him, and sup with him. Now when any faithful Christian, hath thus received this good Guest, and given him entertainment to his content, soon after forgetting both himself and this his Chest, he suffers other unruly Guests, which were in that house, before this good Guest came thither, (the lusts and affections of the flesh I mean) to bear rule, and to keep a stir in that house, to commit many shameful and pranks, by means whereof the good Guest, the good Spirit of God, is not only disquieted and troubled, but letted and hindered, from doing that good which he came to do; being woarie as it ware to tanie any longer in that House or june, and therefore sometimes doth hide himself close in some corner of that House, like fire covered in the Embers, or ashes, not making any comfortable meal, with his Oast in many days and weeks together. ●. Sam. 11.12 And if the disorders be very great, such as the Adultery and Murder of David were, he will hardly be found out in a whole year together; so greatly is this good Guest, this holy Spirit of God, offended and displeased with sin, or at least so odious and offensive is sin in his sight. Nay (which more is) many times he will not be found out at all, before every corner of our hearts, souls and consciences be clean washed with bitter tears of Repentance, and these unruly affections, which made all the former disorders, be in some sort tamed and subdued, yea and until the Oast himself who suffered these parts to be played, be severely punished in the House of GOD'S correction, Psal. 6.6. Luke 7.38. where he must daily wash his wounds with the water of contrition; As David washed his Couch with tears, as Mary Magdalene washed the feet of Christ, Mat. 26.75. What it is to grieve the holy Spirit of God. and as Peter went out and wept bitterly. By this similitude so opened and explained, the very simpliest I suppose, may soon perceive, what it is to grieve the holy Spirit of God, namely, after that by the preaching of God's Word, we have received Faith, and in some measure the sanctifying Spirit of God, and have entertained him with joy and gladness; yet notwithstanding, many times and often, through to too much security, carelessness and negligence, and sometimes through bold presumption, and wilful wickedness, we suffer the unruly lusts of the flesh, to sway and to bear rule in us, so long, till as length we break out into gross sins and enormities, whereby we do even grieve the holy Spirit of God, or as our Apostle seems to expound himself in another place, 1. Thes. 5. ●●. We do quench the Spirit of God, and as much as in us lieth, labour to extinguish and clean put one the fire of God's Grace, with the cold water of sin and ungodliness, which water of wickedness, if it be not in time dried up again, by Faith and true Repentance (as it is evermore in the elect Children of God) it would needs drown our souls, in that bottomless pit of destruction. The use then that we should make hereof is this, Use. That learning hereby the detestation that God hath against sin, we should always fear to commit it, and therefore should make a conscience of every sin, such sins, as we account common sins, and the Papists call venial sins, never weighing sin in the balance of our sinful conceit, but with the true weights of the Lords Sanctuary, and according to the account that God makes of it, assuring ourselves that every sin in its own nature, though never so small in our sense, being committed against an infinite God, doth justly deserve an infinite punishment, the ignorance whereof, causeth so little conscience of sinning, and so great profaneness to be in common Christians, as is now to be seen everywhere, by means whereof, they do as our Apostle saith, Constritare spiritum, Grieve the holy Spirit, and as one well noteth upon that place, quasi ex suo hospitio eum eijcimus, even cast him out of his own habitation. Contrariwise, we are here taught, Use. how sweet and pleasing a thing it is to the holy Spirit of God that dwelleth in us, and to his holy Angels, that watch and ward round about us, to live and lead a holy life and godly conversation: For if sin and ungodliness, do so grieve and offend the Spirit of God as surely it doth, though we cannot conceive the manner how, then doubtless virtuous and holy living, are most pleasing to the same Spirit. And as the holy Spirit of God will not dwell in a soul subjected to sin, so he dwelleth with great delight and content in that soul which is sanctified by grace. Therefore it is well said of one, Oportet nos operam dare, ut spiritus sanctus, libenter in nobis habitet, ut in domicilio laeto ac iucundo nec ulla tristitiae materia illi detur. That it behooveth all Christians to give all diligence so to live, as the holy Spirit of God may take delight for to dwell and remain in us, as in a most pleasant Pavilion; and that no cause of grief be given unto him through our carelessness and continual custom of sinning. So should it come to pass, that as God takes delight in us, so should we have comfort in him, he through our holy obedience, and we through peace of conscience to our endless joy and consolation. Thus we see, what it is to grieve the holy Spirit of God in ourselves, or to quench the good gifts and graces of Gods holy Spirit within us; which sin, I take to be proper to God's Saints and Children; and therefore think it good to distinguish the three sins before named, that is, Grieving, Resisting, and Blaspheming of God Spirit; in this manner. First, I say to grieve the holy Spirit of God, or to quench the Spirit, is a sin of God's Children, who by the preaching of God's Word, and inward working of God's Grace, have received Faith, and in some measure the sanctifying Spirit of God before: which Spirit of Sanctification, is given to none in that manner or measure, but only to God's Elect; nor never taken utterly from any to whom it is once given. For those whom God once loveth, to the end he loveth them. john 13.1. Rom. 11.29. And the gifts and calling of God are without Repentance. Therefore it is observed in King David, after his fearful falls, That he prays to have this holy spirit renewed within him: Psal. 51.10. having lain still as it were a while without any comfortable motion, but was never utterly taken from him. And this note I give by the way the rather lest any of God's Children, that are to too much cast down already, with the feeling of their sins, shoul be overwhelmed with too much heaviness: as also to teach, that they may be daily renewed by Repentance, for their daily relictions, contrary to that old Heresy of the Novatians, The Novatian Heresy. which held the contrary. For though to grieve the Spirit of God by sinning, be a great aggravating of sin, yet being many times, the sin of God's Elect Children, it is pardoned and forgiven in Christ; And albeit some have thought that those places of Scriptue in the sixth and tenth to the Hebrews have pointed at this sin, of grieving of God's Spirit; Heb. 6. & 10. and therefore could not be renewed by Repentance, yet it is certain, that in those places That great sin against the Holy Ghost is touched upon, whereof we have promised and purpose God-willing to speak in its own place. I say therefore, for the comfort of the godly afflicted in conscience, but to flatter none in their sins, That to grieve the holy Spirit of God, or sometimes by sinning to quench as it were the good gifts and graces of God's Spirit, is a sin oftentimes committed by the Children of God, that are called by the preaching of the Gospel, justified by Faith, and in some measure sanctified by the holy Spirit of God, this I say is the sin many times of God's Children, against which sin, as against all sin, they do much labour and strive, and daily, yea, almost hourly they do repent for the same. To resist the Spirit of God, being the second pont, I have proposed to speak off, is the proper sin of such as are not yet effectually called, nor sanctified, but may be in time, if God give them grace, to repent and believe the Gospel. But to blaspheme the Spirit of God in the highest degree, which is called the sin against the Holy Ghost, is only that sin, which cannot be renewed by Repentance. And so much for grieving of God's Spirit in ourselves, and of the difference betwixt grieving, resisting, and blaspheming of God's Spirit. Now there is moreover, A second sort of Greivers of God's Spirit. another sort of grievers of God's Spirit, but not in themselves, but in others and these are fare different, from the former, and without speedy Repentance, may come near to the latter: Such were many sinful sinners of the old World, who did grieve the holy Spirit of God which was in Noah; and such as Saint Peter saith vexed just Lot, 2. Pet. 27. with their uncleanly conversation: And such as grieved Saint Paul when he said, Phil. 3.18. Many walk of whom I have told you often and now tell you weeping; And such as David complained of, when he said, Mine eyes gush out with tears because men keep not Gods Law. Such grievers of God's Spirit in others, we have but too too many in our days, and this Age is full of such persons, which take pleasure to mock and scoff at all virtuous and godly exercises in others, making but a past-time of sin in themselves, and the more they are reproved, the more sinful they are, and the more outrageously they run into all mischief, to the high dishonouring of Almighty God, even in contempt of God and all goodness, to the disgrace of Christianity, and finally to the great grief of the godly, specially of those, who have the cure and charge of their souls committed unto them. But for so much as those grievers of God's Spirit in others, do resist the same Spirit of God against themselves, we will here conclude our first proposed part of grieving of God's Spirit, and so come to the next, to show what it is, and who they are, that do resist the holy Spirit of God, observing this not by the way, that GOD'S Spirit is called the holy Spirit of God, not because he is holier than either the Father or the Son, but because his proper office is, to sanctify and to make holy the Elect Children of God. So come we now to speak of Resisting of God's Spirit, being the second general part of our Text. TO resist the Holy Ghost, The second part of this Sermon, of resisting of God's Spirit. is on the one side, to despise, or to make little account of the good gifts and graces of God's Spirit, and of those good means, which God hath appointed to bring us unto Salvation. As the despising of God's Word, Sacraments, and Prayer, profaning of the Lords Sabbaths which he hath sanctified, and especially ordained for holy exercises, to mock or jest at the preaching of the Word, and of the Preachers thereof. These are great sins, and to be repent off above many other sins, because they manifestly fight against the first Table of God's Law, and against the whole worship and Service of God. Furthermore, to resist the Holy Ghost, is to harden our hearts, and to stop the ears of our souls against the Word of God, (as some Recusants will stop the ears of their bodies with Wool, when some enforcement bringeth them to Church) To day, saith the Holy Ghost, Psal. 95.7. if you will hear my voice, harden not your hearts. This was the sin of the Israelites, in the Wilderness, when God proved them forty years, whether they would obey him, and hear his voice, but they would not, at length God swore unto them in his wrath, that they should not enter into his rest, that was into the Land of Canaan, But behold a fearful judgement of God, of six hundred thousand (no small number) there were only two persons, Caleb, and joshua, Numb. 14.30. that entered into that Land of Promise, The rest were overthrown in the Wilderness. These, saith Saint Paul, are examples unto us, 1. Cor. 10.6. and are written to admonish us, upon whom the ends of the World are come. That we should not lust after evil things, as they lusted, nor tempt God, as they tempted him; nor murmur, as they murmured, nor harden our hearts against the Word of God, as they did, lest the Lord swore in his wrath, as he did unto them, that we should never enter into his eternal rest, the Kingdom of Heaven. Yet surely, this is the great and grievous sin of too too many in our Land, The hardening of their hearts against the voice of God as the jews did in jeremies' time, jer. 18.28. to whom they said, Let us not give ear to any of his words. Let the Law and Curse of God's judgements, by the mouth of God's Ministers be thundered against obstinate and rebellious Sinners never so terribly, nay, let God himself thunder from Heaven never so hard and fearfully, let fire and flashes of Lightning fly over them and upon them. Let Houses, Towns, and Villages with extraordinary fire be quite burned into ashes, let War, Famine, Plagues, and Pestilences pursue us and almost overtake us; Let some of this wicked sort escape these or any other judgements of God but one inch, they'll care for no more, their hearts shall never be the softer, nor yet their lives one whit the better. They will be as sinful as ever they were, as unmerciful as ever they were, as full of malice and disdain as ever they were, as hardhearted as ever they were, and will not stick to say, Tush these things shall never come near us. On the oath otherside, let the glad tidings of the Gospel be preached unto them, never so often and so comfortably, let the sweet Mercies of God in the bowels of jesus Christ, be offered unto them never so freely, let the windows of Heaven be set wide open, not forty days, but twice forty years, and all the Blessings of God be poured down upon them never so bountifully, yet there will no remorse of conscience move them, to consider as they ought, of these innumerable benefits of God bestowed upon them. And what is the cause of all this deadness and dulness in them, is it not the hardening of their hearts, against the Word of God? whereby they do as much as in them lieth, resist the Holy Ghost, in contemning and despising those good gifts and graces, which he offereth unto them. Wherefore, it may not unfitly be said unto many of them, as blessed Steven said unto the jews, Ye have always resisted the Holy Ghost. Acts 7.51. But take they heed, this sin as I said is a great sin, and if it be continued in, without Repentance, a very fearful sin, and such a sin, as from whence they may ascend, or rather descend (for in sinning we rather descend then ascend) unto the highest degree of sinning which is the sin against the Holy Ghost. Of which sin, (coming now to our last point or part) that I may speak truly, religiously, and sound, I most humbly bessech the most holy and blessed Spirit of God, to guide me with his grace. THe sin against the Holy Ghost, The third part of this Sermon, viz. of Blaspheming of God's Spirit Matth. 12.31. Mark 3.28. Luke 12.10. is that kind of sin or blasphemy, whereof our Saviour speaketh plainly in his Gospel, and is recorded at large by three Evangelists: Matthew brings in our Saviour saying, But I say you, Every sin and and blasphemy, shall be forgiven unto men, but the blasphemy against the Holy Ghost, shall not be forgiven unto men. And whosoever shall speak a word against the Son ●f man, it shall be forgiven him, but whosoever shall speak against the Holy Ghost, shall not be forgiven, neither in this World, neither in the World to come: that is, as Saint Mark saith, shall be culpable of eternal damnation. Here then there are two things to be noted out of this Text, and generally to be observed in this Discourse. Two Observations. The first is, that there are many kind of Blasphemies. Secondly, what is the greatest, with the reason thereof. That there are many sorts or kinds of Blasphemies, appeareth plainly in that Christ saith, Many kinds of Blasphemies. Every Sin or Blasphemy; so that in a generality we may say, there is Blasphemy against God, and Blasphemy against men, created after the Image of God. Blasphemy against men, as against Magistrates, against Parents, against good men, and against the whole Church of Christ. Magistrates and Parents are blasphemed, not only when they are not obeyed and honoured as they should; but also rather when they are slandered, cursed, or evil spoken off. It is written in the Law, Thoushalt not speak evil of the Ruler of the people. Exod. 22.28. Exod. 21.17. He that curseth Father or Mother, shall dye the death, Good men in particular, or the whole Church in general, are blasphemed: The whole Church in general, When she is called, the Syvagogue, impious, foolish, seditious, sacrilegious or the like. The Saints either living or dead may be blasphemed, when they are called Seducers, Disturbers, Schismatics, Heretics, and such like. Blasphemy against God, may be, Against the Father. Against the Person of the Son. Against the Holy Ghost. God the Father is blasphemed many ways. When that which is due to the Creator is given to the Creature, as dinine worship (as well that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) remission of sins, and when false gods, and Superstition, is preferred before the true God, and true Religion. This was the sin of the pharisees, and now of the Papists; therefore that Beast of Rome, is marked and branded in the Renelation, Reuel. 13.1. with the Name of Blasphemy. Secondly, God the Father is blasphemed, when any shall doubt of his Power, or suppose any impotency to be in God, or any inability, to perform any thing that pleaseth him, or that he hath promised. Shall God promise, Numb 23.19. and not perform? Hath he spoken, and shall he not accomplish it? Is the arm of the Lord shortened; Esay 59.1. that it cannot help? This was the Israelites sin, in the Wilderness; Can God provide flesh and bread for his people? Psal. 78.20. It was the sin of that Noble man in Samaria, Who said (after the Prophet had prophesied of that plenty of Come) Though the Lord would make windows in the Heavens, 2. King. 7.2. could this thing come to pass? Lastly, God the Father may be blasphemed, when any are brought into so great extremity, that they fall into Cursing and Blaspheming of the Name of God; This was the sin that the foolish Wife of job persuaded her Husband to commit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse God, and dye. For though the word (Curse) in the original do signify sometimes to bless, yet jobs reproose of his Wife doth argue, that she meant it in the worse sense. So much for blaspheming against God the Father. Next, the Son of God, was also oftentimes blasphemed, when he was here on Earth by the jews, but of many of them no doubt ignorantly, not knowing that he was the Son of God. This Blasphemy against the Son of God, is as if one should see the King's eldest Son and Heir apparent to the Crown, clothed in poor and vile rags, and not knowing who he is, should call him beggarly Rogue or the like, this is blasphemy against the King's Son, but is pardonable, because it proceeded of ignorance. So Paul, or rather Saul, was a Persecuter, and a Blasphemer of Christ and his Church, but found pardon, for that he did it ignorantly, as himself coufesseth. For this cause Christ prayed for some of his Persecutors, Father, forgive them, for they know not what they do. 1. Tim. 1.13. Therefore Saint Peter saith unto some of the jews, Luke 23.34. Acts 3.17. that crucified the Lord of life, I know, Brethren, that through ignorance ye did it. Now come we to speak of Blasphemy against the Holy Ghost, wherein we must first observe, That every sin or Blasphemy, against the Spirit of God, is not that sin against the Holy Ghost, which shall never be forgiven. As namely, grioving, quenching, and resisting of the Hely Ghost, (whereof we have spoken) though they are great sins, and some of them fare greater than the other yet are they such sins as are and have been pardoned, therefore none of them are that sin, which we call, The sin against the Holy Ghost. Moreover, there are greater sins than these, as denying of God or his known Truth, through fear or any other infirmity: Also persecuting of God's Church and Children, through ignorance, yet neither of these is that sin against the Holy Ghost, though they be very fearful sins, seeing they have been committed by GOD'S own Servants, and also pardoned unto them; Example we have of the one in Peter, Luke 22.61. 1. Tim. 1.13. of the other in Paul, both great Apostles of jesus Christ. By this negation or opposition, What sins are not that sin against the Holy Ghost, we shall, I trust, the better consider, and sooner find out, what this peculiar sin against the Holy Ghost is; whereof we are now (God assisting us) punctually to entreat. Two causes why the sin against the Holy Ghost should be made known. And seeing it is so great a sin, yea, the greatest sin; and such a sin, as shall not be forgiven, it is most necessary that it should be distinguished, and made known from all other sins, and that for two causes especially. The one to this end, that we knowing the danger thereof, should evermore most carefully fly fare off from so deep Pit of perdition. The other, (which in my opinion is the best use that may be made now in this time of peace and fun-shine of the Gospel) to make known unto God's people, yea, even unto them which are more simple, lest Satan should make any to believe or think, who being fallen or sliding into some other Pit of sin, near or somewhat like unto this; That they are plunged in this deep Gulf of perdition, never more to be recovered. For as we must not be ignorant of Satan's slights, (as the Apostle saith) so must Christ his Ministers above all other be as careful, and ready to prevent him, and to instruct God's Children, in all such points of sound doctrine, as are required, either for comfort or instruction. Wherefore in my poor understanding, they are worthy in this particular to be blamed, who though they will not speak against preaching in general, yet will they by no means allow all the Doctrine revealed in the Word of God, to be taught and preached unto the people of God. Some say, that Predestination (being a chief, if not the chiefest point in all Divinity) ought rather to be concealed, then publicly to be taught and preached unto the people. Others hold, (and these are Papists specially) that many sentences of Scripture, (which indeed are most sweet to repentant and sorrowful sinners) as, At what time soever a Sinner doth repent, and the like, are unfit to be either read or preached to the people, for fear (forsooth) lest some will take thereupon the more liberty of sinning, as though because Grace doth abound, therefore sin should abound which is only the fault of graceless persons, but never of any of God's Children. Last of all, many are of opinion, that this sin against the Holy Ghost, is not at all to be defined, at least not to be declared or spoken of in public. I grant (Reverend Fathers) that these, as all other points of Divinity, and some of these, above many other points of Divinity, ought very religiously, and discreetly, to be taught and preached unto the people: but to hold opinion, or to labour to maintain it which is worse, that any of these or other like points of Doctrine must be concealed, which God of purpose hath declared in his Word, to be opened and revealed, is far from all Divinity, (to speak the best of it) and nothing agreeing with the rule and practice of Saint Paul, Acts 20.35. that great Doctor of us Gentiles, Who boasted and took exceeding comfort thereby unto himself, that he had revealed to his Auditory at times, All the Council of God; that is, not all that God hath or doth keep secret to himself, but all that God hath or had revealed unto the Apostle, either openly in his Word, or by any secret Revelation from Heaven, which points so revealed unto that holy Apostle, as likewise unto all the rest of God's Prophets and Apostles, they have publicly preached, and plainly left them in writing unto posterity to be seen, read, and known of all, not only for their sakes which are learned, but also for their sakes, which are more ignorant, to be openly taught and preached unto them by the succeeding Ministers of jesus Christ. Wherefore if we the Ministers of Christ will expect, to have the same comfort in our Callings that Saint Paul and the rest of the Apostles had, we must take the same course in teaching which they have done, namely, to publish the secrees of the Gospel, that is, all which God hath revealed in his Word, so fare as our knowledge may attain unto. And truly the consideration of the premises, did partly induce my mind at the first to determine upon this Text, and to speak of this fin against the Holy Ghost, for my Text directing me to speak of leffer sins, against the holy Spirit of God, me thought, (and God I trust directed my thoughts) it should be to some purpose, to speak of the greater or greatest of all. Observing this not by the way, worthy to be remembered, that though the sin against the Holy Ghost may be known and is revealed in the Scripture, yet the Sinner is not easily, rather not at all, to be pointed at, nor to be judged of men, but to be left to the just judgement of God, one reason hereof may be, because final impenitency must accompany this sin, which cannot easily be discerned of men. One note more before we enter into the description of this sin, would be observed, which a learned man hath well noted, and therefore I will use his own words. Blasphemia in Spiritum Sanctum, non referri debet, ad Spiritus essentiam simpliciter, sed ad gratiam qua donati sumus: which is, That this Blasphemy against the Holy Ghost, is not simply to be referred to the Essence of God's Spirit, (nor to his person, for so in sinning against the Holy Ghost, we sin in like manner against the Father and the Son) but it is to be understood, that in so blaspheming, we sin against the good gifts and graces of Gods holy Spirit, wherewith we have formerly been enlightened. Now come we in Godsfeare, to speak of the sin itself. What the sin against the Holy Ghost is not, we have already partly noted, to wit, That it is not properly not only blasphemy against God the Father, not against the Son, nor every Blasphemy against the Holy Ghost, as grieving of God's Spirit, nor resisting of God's Spirit, nor back-sliding or falling from God and his Truth, through fear, or any other infirmity; nor persecuting of God's Church and Children, through ignorance, neither is it any particular fin committed against the first or second Table, neither is it final impenitency, as some of the Fathers have affirmed, for there be thousands which never true lie repent, which never yet commit this sin. Therefore if one saith well, Qui impenitentiam esse definiunt nullo n●g●tio refelli possunt. But rather it may be said to be such a sin, which containeth in some sort, all these sins, and more too, because who so committeth this sin against the Holy Ghost, shall hardly acquit himself of any sin; whereunto final impenitency must be added; before this sin can be judged by man to be at the highest. Now what this peculiar and proper sin against the Holy Ghost is, shall best be discussed and defined, Mat. 12.31. out of the Gospel where our Saviour Christ speaketh of the Son, if we duly and thoroughly consider it as we should: And first we must note, and well observe, who and what manner of persons they were, to whom our Saviour objecteth this sin; which is easily to be collected out of the History itself. For there it appeareth, that they were of the worse sort of the pharisees, to whom Christ objecteth this sin; for when Christ jesus by his divine Power, had dispossessed a Devil out of the dumb man, these worse, I mean, more malicious sort of the pharisees, being present, prying into his actions, and being by no means able to reprehend him, yet to the end the people should not believe in Christ, they coin a Blasphemy in the highest degree, of mere malice and envy; and contrary to their own knowledge and conscience, they spew out the same even in despite of God's Spirit; saying, and affirming with brazen brows, that Christ had cast out that Devil, Mat. 12.24. through Beel●zebub the chief of Devils, which cursed calumny, and most slanderous Blasphemy, after that our Saviour had fully confuted, for the godlies sake which stood by & heard him, he presently turneth his speech to those Blasphemers, And with stern countenance, no doubt, as in such a cause was meet, he reproveth them with a propter hoc, for this I say unto you, Every sin and Blasphemy shall be forgiven unto men, but the Blasphemy against the Holy Ghost, shall not be forgiven unto men, and with all more sharply reproves them, calling them a generation of Vipers, as doubtless they were of the vilest kind. And Saint Mark in his discourse setteth out their sin more plainly and fully, Mark 3.36. saying. For they said, He, that is, Christ, had an unclean or impure spirit, whereby that Evangelist would intimate unto us, that it was they, pharisees, that had blasphemed, and so sinned against the Holy Ghost. Howbeit we must observe, that our Saviour Christ doth not say openly and plainly, though he gave them so much to understand closely by the conclusion of his speech, that these pharisees were sinners against the Holy Ghost. By whose example we are admonished, as before I have noted, not rashly, rather not at all to judge of such sinners, howsoever the sin do appear unto us what it is, but our Saviour like a sound Teacher and skilful Logician, plainly putteth down the mayor Proposition, What the sin of the Holy Ghost is. The minor they themselves knew, being convicted in their own consciences, that they had committed the same sin. The conclusion therefore followed of course, such a sin or blasphemy, saith Christ, is sin against the Holy Chost; Such a sin or blasphemy, saith their consciences, have we committed; Therefore, surely, we have sinned against the Holy Ghost. Moreover, we may not forget to note, that these filthy pharisees, were before this time enlightened with some external beams of God's Spirit, yea, convicted in their own consciences by former Prophecies, and by the Doctrine and Miracles of Christ, concerning the Truth which he taught: yet notwithstanding, willingly, maliciously, and of purpose, they did hate the known truth, fearing or rather knowing, and sometimes confessing so much, that if Christ his Truth and Doctrine should be once publicly received, than their Errors and Traditions (like our Popish Traditions now) should be reproved, their covetousness and Hypocrisy discovered, their credit and gain diminished, and finally, all their worldly pomp and glory should utterly be extinguished, and clean put out. Rather than this should come to pass, they will even oppose themselves (Gigantum more) to fight against God, and therefore with indurate obstinacy renounce they the manifest truth, and withal their might and malice oppose themselves against it, by blasphemous and sophistical cavilling, and that not serving their turn, by most cruel threatenings, excommunicating and persecuting unto death, even Christ himself, after him his Apostles, as the Prophets before, with many other of God's dear Saints and Children, professing God's Truth. How near the practice of the Church of Rome, hath and doth agree, with the Synagogue of these high Priests, Scribes and pharisees, even a blind man may well see and perceive? Upon all this that hath been said, and collected out of the Text and course of Scripture, where Christ intreateth of this sin, joined with the practice of these proud pharisees, It shall not be over-hard to define, what the sin against the Holy Ghost is. Peccatum in Spiritum sanctum (saith a learned Divine) est veluntaria veritatis evidenter cognitae, The fin against the Holy Ghost defined. renunciatio & rebellio; ex odio veritatis nata, coniuncta cum tyrannica, sophistica, & hypocritica oppugnatione. Sin against the Holy Ghost, is a voluntary, or wilful renouncing and rebelling against the evident and known truth, proceeding from hatred of the same truth, joined with tyrannical, sophistical and hypocritical fight and striving against the same, and against the true Professors and Confessors thereof. This brief definition have I chosen among many other, both for the persipicuity and plainness thereof, as also for the congruity and agreement that it hath with that which hath been before spoken of this sinae. They which sin against the holy Ghost may be known by four marks From which definition we may observe, that they which commit this sin against the Holy Ghost, have four special marks to be known by. First, they have some knowledge of the Truth. Secondly, for some sinister respect or other, they conceive a deadly hatred against the same Truth. Thirdly, they willingly renounce and fall from the known Truth. Lastly, they strive and fight against it, and against the constant Confessors thereof, both with tongue, pen, heart and hand, spewing and belching out all Blasphemies to deprave the Truth, using all Hypocrisy and Sophistry to colour their falsehood with, executing all rigour and tyranny against the true Professors thereof, and this they do with all the despite they can against that Spirit of grace, which did first illumine their minds with some knowledge of the Truth, which they had once received. If any do think that no mortal man, would oner oppose himself with such despite against God his Creator, we must yield that none will or dare so to do, but only such graceless Castaways, as through long custom of presumptuous sinnings joined with double Hypocrisies, have their hearts hardened, their consciences seared, and themselves altogether given up into a reprobate sense. For that their so greut boldness, cannot but proceed from a ●r●●●ike blindness, where in malice and poisonful fury hath gotten the victory. Therefore we may see, that it is not without great cause that Saint Paul who was once a Blasphemer, 1. Tim. 1.13. but ignorantly, distinguisheth, that his sin, from wilful Blasphemic, which sin whosoever doth wittingly and willingly commit, shall evermore be barred from Repentance, because he despiseth that Spirit of Grace, which should work Repentance in his heart, turning the Gifts and Graces of God revealed unto him, for the setting forth of God's Glory, even to the hindrance and slander of the same; and therefore for this his so great obstinacy and wilful Blasphemy, shall be punished with most woeful and endless misery. For he is past all hope of recovery, that turneth the only medicine of his saving health, into deadly Poison, and being once fallen into this gulf of Perdition, can never be renewed again by Repentance: Heb. 6.5.6. as the Holy Ghost in the Epistle to the Hebrews saith, It is impossible, that they which were once enlightened and have tasted of the heavenly gifts, and were made partakers of the Holy Ghost, and have tasted of the good Word of God (making mention of tasting still, no eating or good digesting) and of the power of the World to come, If they fall away (saith the Text, meaning by falling, final Apostasy, not falls of infirmity) it is impossible they should be renewed by Repentance, seeing they crucify again to themselves the Son of God, and make a make of him. And after in the tenth Chapter of that Epistle, the Holy Ghost saith. If any sin willingly (meaning no doubt this sin against the Holy Ghost, Heb. 10.26. for every one of us commit other fins, willingly and wittingly) If any so sin, there remaineth no more sacrifice for (such a) sin; but a fearful looking for of judgement, and violent fire, which shall denoure the Adversary. And forth with the reason is yielded drawn a minore, ad maius; & applied by way of comparison. He that despiseth Moses Law, dyeth without mercy of how much sorer punishment. Suppose ye, shall he be worthy off, which treadeth under foot, the Son of God, and counteth the blond of the Testament an unholy thing, where with he was sanctified, and doth despite the Spirit of Grace? So then to resolve ourselves (drawing to conclusion) touching this point. This sin against the Holy Ghost, must be a general, voluntary, total and final Apostasy or falling from God, and all goodness, not through any infirmity or weakness, but of mere malice and boldness, It is in a word (for I desire to be understood of the meanest) a froward and wilful Rebellion, striving and spurning against the known truth, and even against the knowledge and conscience of him that doth it. Howbeit all this (in a sort) may be compared but to the root and stem of this sin, the sap and natural fruit that it yields forth, is oftentimes fearful swearing, voluntary perjury, wilful blasphemy, both in word and writing, poisoned Hypocrisy, withal sinful pollution of the flesh, coupled with most tyrannical crneltie (if there be power joined to the will) and finally a hellish kind of fury, pointing out as it were with the finger, from whence this sin ascendeth, and whether such finners must descend, even to the bottom of Hell, to their cursed Captain the Devil, whom in this point they have precisely imitated and followed. Therefore some draw an example of this sin, from the Devil himself, who albeit, he knew well enough, that jesus was that Christ, yet never ceased with all his might and power to impugn the sacred Majesty of God, together with the Kingdom of jesus Christ, and as fare forth as he could sought utterly to supplant the same, Whose steps and traces these pharisees which blasphemed Christ, did directly tread on, upon the scent or savour thereof our Popish pharisees, and Pharisaical Papists have most kindly hunted, not only to the utter perdition of their own souls, but also by their sinful persuasions, and tyrannous compulsions, they have and still do labour with all their might, to draw thousands of souls with them unto Hell. For how many multitudes of people since Popery first began, and fithence that Mystery of Iniquity was first hatched, they have caused by tyranny to abjure and renounce the known truth, contrary to their knowledge and consciences, is most apparently to be proved, and more lamentable to be read in the several Histories of many particular Nations. Of whom I mean of such as have abjured, through Popish tyranny, we ought to hope well, seeing they fell back of fear not of malice, and therefore there sin was not the sin against the Holy Ghost. Yet notwithstanding the malicious cruelty of so cursed a crew, is nevertheless to be detested, because they do as much as in them lieth, endeavour not only to draw such silly souls into that sink of si●ne, wherein themselves are plunged, but also into the same damnation, wherein they shall be for evermore tormented or punished. Neither is their Devilish dealing even in one point (which I will briefly touch) to be passed over in silence, namely that when these Popish Persecutors, either through persuasion and fair promises, either through rigour and threatenings, they had caused, (O cursed causers) many poor souls to deny with their tongues the Truth of their Saviour, and being thereupon escaped their hands, have confessed Christ again, according to the intent and meaning of their minds, These greedy Wolves have soon caught again those simple Lambs, and after they have compelled them by a new kind of tyranny, the second time to abjure, have presently (they being in such lamentable case) condemned them for relapse as they call it, to be most cruelly burned, meaning thereby (for what other meaning could they have) to send them through the fiery torments of this life, to the flaming fire that burneth for ever in Hell. But the tender Mercies of our good God, through the rich Merits of their Saviour, in whom they might believe, and for their sins repent; did pardon (I hope) the greatness of their sin committed, no doubt) through fear and humane infirmity; and the same God (I fear) hath or will double requite their punishment upon the heads of those pestilent pesecutors, who sought not outly the shedding of their blood, but the utter damnation of their souls and bodies for evermore. So that now to conclude with the time (with hearty thankes also unto God, for enabling me thus fare, and to you (reverend and worthy Auditory) for your patience in hearing me hitherunto) It is I trust very apparent, with what Hellish Furies they are possessed, which are the persecutors of God's Church and Children, who if they have once tasted and confessed God's Truth, and be after Persecutors of the same Truth and the Professors thereof; as julian the Apostata, and many other have been, they shall never be able to acquit themselves of this sinew against the Holy Ghost, nor shall ever be forgiven thereof, but eternally shall be punished in the flames of Hell. And so much for that sin, and the punishment thereof. Now let us all praise God, for that which hath been spoken at this time, and pray we his divine Majesty for jesus Christ his sake, to give us a true feeling of the same, and grace to avoid those sins we have spoken off. That we his Children, may not henceforth as heretofore grieve the holy Spirit of God, by our sinful and careless living. That the wicked also who are not yet effectually called, may now at the last, yield obedience unto God's merciful calling, and no longer to resist the holy Spirit of God, which daily together with the preaching his Word calleth them unto Repentance. And finally that none may ever be given over into so reprobate a fence, as to fall into small Apostasy, and so to commit that great fin against the Holy Ghost, never to be forgiven. Now to God our heavenly Father, who in his Wisdom hath created us. To God the Son who in great Mercy redeemed us. To God the Holy Ghost who laboureth continually to sanctify us. To God I say, immort all, invisible, and only wise, be rendered of us and all Saints and Angels in Heaven & Earth, all Honour, Glory, Praise, Power and Majesty through Christ jesus, from age to age, and in all Eternity. Amen. FINIS.