A DISCOURSE of the SIN against the Holy Ghost.  
Grounded upon Matt. Chap. 12. vers. 22. 23.  
Tending to the comfort of such Persons as, being afflicted in conscience for their sins, are, by the delusions of Satan, brought to the brink of Despair, through fear that they have fallen into that unpardonable Sinne.  
Written some space of time since, by that godly and judicious Divine M. William Bradshaw, sometime Fellow of Sydny College in Cambridge; and published by his son john Bradshaw.  1 Thes. 5.21. Prove all things, hold fast that which is good. 
LONDON, Printed by R. H. for john Rothwell, and are to be sold at the sign of the Sun in Paul: Church yard. 1649.   

The Preface to the READER.  
AS the Portall is to the house in Architecture, so should the Preface to a Treatise be an●erable and suitable. The Dis●urse, here set forth, is neither ●rge, nor yet acquaint, or floscula ●, no more is this Introduction. ●nd indeed when should plainness of speech, and expression be ●ed, but then when dark things ●e to be made plain? The end 〈◊〉 Rhetoric is to ; of Logic, to make bare or naked; therefore in matters of difficulty we are to make use of the latte● and lay by the former. Thebe● Rhetoric in discourses polemy call is to use expression most lively and naturally setting forth o● notion, with a clear kind of br●vity. Not so long as to tire, 〈◊〉 so short as to unsettle the Reade● neither to starve his expectati● with brevity, nor to surfeit it wi● a confused prolixity.  

Hor. l. 1. Ser. Sat. 1. est modus in rebus, etc. Senec. Oedip. Act. 4. sata si liceat mihi singere arbitrio meo, temperem zep ●yro levi vela etc.  The ancient Schoolmen avoiding of Elegancy in dispu● have observed the rule afo● said thoroughly, and a little t● much, for they have run a● so fare from unseasonable ●gancy, that in many words th● have fallen into flat Barbaris● And I believe (reserving all 〈◊〉 praise and respect to their cle● and strong abilities joined wi● indefatigable study) that if t● Latin and Greek tongues 〈◊〉 been better known to some of them, they might there have found variety of fit words by which to express their notions, without adding to the Latin a Dialect of their own. It is pity, I confess, any notion, especially in divine things should be lost for want of an expression, and yet withal it's pity to shape words of our own, when languages may afford them. For it is an undoubted rule in humanity, that seeing things 
* Name cu●●mn● ex e & verbis conste●●ratio neque●erba se●em habere oossint, si ●em subraxeris, atque res lumen, si verba Ci●le oraor. lib. 3.  are made known by words, the words themselves ought to be well known; which they cannot be, if they be out of use, and they must needs be out of use, if they be new coined.  
I desire also to be short and succinct as this Treatise is, and I could wish it were more in use than it is in things published: when the world had nothing but a few manuscripts, Books wer● scarce; & then the more large writings were, the more they were acceptable. But since, by that happ● Art of Printing, Books have multiplied, swarming continually out of the Press, tanqua● ex equo Trojano, conciseness● is more approvable, which me● might better effect, if they woul● with judgement cull out th● choicest of their readings an● other their labours, and so tender them to the world.  
In this subject of the sinn● against the Holy Ghost, there ar● four main difficulties, i● which satisfaction is desired.  
1 What kind of sin this is, and how it differs from other sins. Now because the difference is grounded much upon the unpardonablenesse of it;  
2 The second difficulty is, how this sin is unpardonable, and in what sense. And because the unpardonablenesse seems grounded on, 1 john 5.16. Heb. 6.4, 5, 6. & Heb. 10. 26-29.  
3 The third is whether this sin in Matth. 12. Mark. 3. and Luke 12. be of the same nature with those in 1 john 5. Hebr. 6. and Hebrews 10. Moreover, because those places speak not directly, or expressly of any sin against the Holy Ghost.  
4 The fourth inquiry shall be, why, and in what sense it is called the Sin against the Holy Ghost. Of these four, as briefly and clearly as God shall enable me, and that without any coincidence with, or contradiction of what is contained in the ensuing Treatise.  

What kind of sin this is, and how it differs from other great sins, 
Pet. Lomb. lib. 2. distinct. 43. Aquinas 2. 2. qu. 14. artic. 2. Antonin. sum part. 2 ●it. 8. cap. 8. and others.  that seem like to i● or the same with it. The Schoolmen have made six species or kinds of it: first, desperation; secondly, presumption; thirdly impenitency; fourthly, obstinacy fifthly, Veritatis agnitae impugnatio, fight against truth that we acknowledge sixthly, envy at our brother graces and sanctification. Which as it appears are all or most grounded upon several places in Saint Augustine. If therefore they mean that these are, or may be consequences and properties of that sin, we yield to them, but not that they are kinds of that sin.  
1 For desperation, a man may despair, and yet not commit this sin, although he that commits this sin must needs despair, if before death his conscience be awaked.  
Many have despaired for a time, and after believed, and so obtained pardon. Yea, a man may possibly despair finally, and yet not sinne this sin: because despair doth not necessarily imply any scorn, hatred, or malice, against the mercy and favour of God, which is the main in the sin against the Holy Ghost, Therefore despair in this life, is so fare from being a kind of this sin, as indeed it is but a separable adjunct of it.  
2 For presumption; 
Antonin. sum. part. 2 Tit. 8. cap. 8. ut supra.  they thus describe it: it is that whereby a man, that he may commit sin, refuses the thoughts of God's justice in punishing sin, and strives to smother, and stifle any such thoughts. This indeed is an evil very dangerous to the soul, but yet not that great Sin against the Holy Ghost, which thus I prove: It may be forgiven; therefore it is not that sin: it may be repent of, therefore it may be forgiven; it shall be repent of, therefore it may be repent of: Deut. 17.13. And all the people shall hear and fear, and do no more presumptuously, that is, shall repent of their former presumptions. The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jezidun, which properly signifies, to wax hot, and boil over, and by a Metaphor, to swell against another; and here, to stop the c●res proudly and stubbornly against the sentence of the Priest whose sentence was Gods: Even this may be repent of, as those words show, they shall hear and fear, and by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo gnod, not again; Presumption may be the way to it, but is not the same with it.  
3 Concerning impenitency, either it must be for small impenitency, or that which is final also; if formal impenitency, as it is such, than all impenitency is irremissible, for a quatenus ad omne valet consequentia; and than who could be saved? if final impenitency, it is granted indeed, that is a property of him that sins that great sin, but yet it is proprium imperfectum, because it doth agree, omni & temper peccanti in Spiritum Sanctum, but not soli.  
4 Concerning Obstinacy, it is all one with hardness of heart, and is a cause of impenitency, and is a property; as is aforesaid: of that great evil, but not that sin, and so I conceive, 
* Epist. 50. circ. finem— hoc est autem daritia cordis usque ad finem hujus vitae; quâ homo recusat in unitate corporis Christi, quod vivi ficat Sp. Sanctus, remissionem accippere peccatorum.  Augustine is to be understood.  
5 The resisting of a truth known and acknowledged by the person resisting, may easily lead him to this sin, 
Acts 26.11 ●xceeding mad against them.  but is not the same. For Peter in denying Christ, resisted a truth acknowledged, yet was not guilty with these Pharisees.  
6 To envy at the Graces of another, to fret that the Gospel is preached, that believers increase, that souls are converted, when men's spirits boil up against God's Ordinances, and the good success of them in the world, it is a near degree to this fearful sin, but not necessarily that sigh all this may be out of ignorance, as in Saint Paul before his conversion, or out of other aims, and not out of any rancour or despite to the grace itself.  
To the consideration of these six vices how fare they d●ff●r from that sin aforesaid. I think it not amiss to add somewhat that I meet within a 
* Raphael Eglino de peccato in Sp. S. Removetur primum ab hoc peccati genere quicquid legi contrarium propriè & per ●e est, cuj●s modi est primo●. par●n●. origi●ale, etc. ●hesi bus 21 22, 23, 24.  Germane 
† First, (saye● he) we must remove and exempt from th●● sin whatsoever is properly and in ●t self contrary to the l●w, as the original si●ne of our first parents, and of ourselves, also all actual sins of omission and commission against the first and second Table, so that they be not joined with this. And after shows that there is a broad difference between the sins committed against the Law directly, and against the Spirit of Grace, and the distinction is cle●rely la●d dow● in the ●o of the Hebrews 28.29 The said Writer add, moreover, that sin committed against Christ the Son of man, e●ther o● ignorance 〈◊〉 in Paul, or out of sudden fear, as 〈◊〉 Peter can●o● be s●●d to be this sin.  Writer:   

The second Difficulty.  
FOr the not pardoning it must be understood in one of these three senses.  
1 That though happily it may be, yet it never was, nor shall be pardoned in event. Those that so understand it, give this reason. Our Saviour (say they) says not, it is impardonable, but shall not be pardoned: Those that go to hell for other sins, their sins were unpardoned, but not unpardonable. So that their meaning is, that there shall never be any instance, example, or experience of any in whom this foul act is pardoned. But to this I answer, that this very thing, that there n●ver shall be any instance or example, makes it impossible, in some sense, to be forgiven. For frustra est potentia quae nunquam producitur in actum. It is a vain possibility that is never brought to effect: and a vain possibility is as good as no possibility, and therefore no better than an impossibility. Besides, Saint john, 1 ep. cap. 5. v. 16. says it shall not be prayed for; which yet it might, if there were any possibility of forgiveness; and Heb. 6.4. says it is impossible to renew them again to repentance, speaking of the same sin, or one not so bad.  
Sense. 2 The second Sense that some give, is, that our Saviour means it may be pardoned, but with a great deal of difficulty. But this may not pass for sound. There are two amongst the Romanists, men of great judgement (setting aside their affections and voluntary engagements to their own cause.) 
jansenius in conc. Evang. c. 49  jansenius and Estius, who, 
Estius in. sentent l 2. distinct, 43. §. 3.  as in many other things, here jump together in this interpretation, The ground they build on, they thus level: In that sense (say they) that our Saviour says that all other sins, except this, shall be forgiven, in the same sense he says that this shall not be forgiven; but he means not that all those sins are forgiven to every one, therefore he means not that this sin is not forgiven to every one. Consequently (say they) he must needs speak of facility of pardon in the former, and of difficulty in the latter. But (under correction) I think any indifferent man may see our Saviour speaks of possibility and impossibility. For, says Christ, all manner or kind of sin and blasphemy, else, shall be forgiven to men: not every particular sin to every particular man; for than who shall be damned? But all sins in some men or other, and by consequence, this kind of sin in no man. As if I should say all diseases in men shall be cured, but the Pestilence taking the vitals shall not be cured, it is manifest I speak of possibilities and impossibilities; for else it were as much as to mean that some diseases are easy to be healed, which are not easy, as desperate Fevers, desperate consumptions and many others, which were a flat contradiction to the truth.  
Sense. 3 Therefore I take the third interpretation to be most sound, that there is no possibility of forgiveness: and that not in regard of God's power absolute who can do wha soever he will, but in regard of his absolute will, who will not have it done, and therefore it cannot be done. The impossibility whereof seems grounded on 1 john 5. Hebr. 6.4. Hebr. 10.26. and so I proceed to the third Difficulty.   

The third Difficulty.  
WHether this Sin, 
1 Sam. 2.25.  Matt. 12. Mark. 3. Luke 12 be the same with 1 john 5. Hebr. 6. Hebr. 10. That it coincides with 1 john 5.16. the current of Interpreters will tell you. 
a Aug. lib. 1. de Ser. Domin. in monte. Peccatum fratris ad mortem puto, cum post agnitionem Dei per gratiam Domini nostri Jesu Christi, quisquam oppugnat frat●rnitatem & adversus ipsam gratiam qua reconciliatus est Deo, invidentiae facibus agitatu●. So Beda.  Austin: I think a brother than sins to death, when after acknowledgement of God by the grace of Christ, he sets himself against the brethren, and burns in envy against that very grace by which he was reconciled to God. See Gualther. Also Perkins his Dialogue on 1 john.  
But to come to Argument▪ In that Saint john says it shall not be prayed for, it shows it must needs be some extraordinary heinous crime. The Sin of Simon Magus was very great, 
Act. 8.23.  which made Peter say, he was in the gall of bitterness, etc. Yet the Apostle there wishes him to pray for forgiveness: pray God, if perhaps the thoughts of thy heart may be forgiven.  
The Sin of them that stoned Stephen was great and fearful, it was peccatum aggregatum, there was Envy, Pride, Murder, and persecution, all conjoined, yet Stephen prays for them. Therefore this sin to death must exceed Pride, Malice, Envy, Persecution, and then what can it be less than the sin against the Holy Ghost.  
Concerning Hebr. 6.4, 5, 6. who doubts but this sin is also there understood.  
Yet with these two differences. First, our Saviour, in the Evangelists, speaks most especially of sin in speech that is blasphemy against the Holy Ghost, not excluding other kinds of Sin; for, as he says all sin and blasphemy shall be forgiven, that is, blasphemy, or any other sin in thought or deed; so here again, this blasphemy shall not be forgiven, nor any other sin against the Holy Ghost, in thought or deed. It is sottish to think that this great sin is only confined to speeches, sigh a man may be as bad or worse in deeds, as he can be in words. But here in the Hebrews, the Apostle speaks more generally, as well of other sins against the Holy Ghost, as of blasphemy.  
Secondly, 
Musc. comment, in Mat. 12. Istisunt duplicis generu, etc.  Musculus shows a second difference: Those (says he) that sin against the Holy Ghost, are of two sorts. First, such as do oppose and blaspeme that truth which they cannot but inwardly acknowledge, but have not at all given up their names to the profession of that Truth, so these Pharisees, here in the Evangelists.  
Secondly, such as do the like, but have also given up their names to it, and made profession of it, and of these this Epistle to the Hebrews chief makes mention.  
But notwithstanding this difference, yet it is still the sin against the Holy Ghost that is here spoken of: which thus I prove.  
The Sin against the Holy Ghost, is a malicious denial of, & rage against a fundamental, Evangelicall truth inwardly acknowledged, therefore it is contained, in Hebr. 6. 
Heb, 6, 4, 5, 6.  For the fourth verse contains in it an inward acknowledgement of such a truth aforesaid, to which add the fift verse: and for the malicious denial of it, and rage and envy against it, it is clearly contained in vers● 6 they fall a way and crucify etc. that is they so fall away as to crucify Christ, and do what they can to cast all the disgrace and scorn they can upon jesus Christ and the Christian Religion: Not that every falling away is a crucifying, for than had Peter been thus fare guilty; but sensu diviso, they so fare fall, as to commit this horrible indignity. Therefore I conclude, it is clearly spoken of in this sixth Chapter.  
And as clearly is it expressed in the tenth Chapter. The 26 verse contains in it this inward acknowledgement of such a truth above mentioned: after ye have received (saith he) the knowledge of the Truth: The 29 verse. containing a malicious rage against it. Who hath (says the Apostle) trodden under foot the Son of God,— and done despite to the Spirit of Grace, not only spoken; but done, not only to jesus Christ, but to the Spirit of Grace, that is, the Holy Ghost, which leads us forward to the fourth and last Difficulty; Why, seeing it is against the whole Trinity (as all sins are) and especially against jesus Christ the main of the Gospel, it's called a Sin against the Holy Ghost?  

4. Difficulty.  Why it is called the Sin against the Holy Ghost? which admits of two senses. For first, either Holy Ghost stands in opposition to man and unclean spirits, to man, as it is a Spirit, to unclean spirits; as it is the Spirit of holiness, the Holy Ghost; and so it must signify the Holy God. Or secondly, it is taken for the third Person in Trinity, in relative opposition to the first and second Persons, the Father and Son.  
The ground of the first sense and interpretation lies thus: Our Saviour says that all blasphemy against the Son of man shall be forgiven, but not against the Holy Ghost; as if he had said, so fare forth as you sin against me, appearing but as a man, I will forgive you; but so fare forth as you sin against me, appearing to be God as well as man, I will not forgive you. And whereas the word Holy is added to the word Ghost, or Spirit, that (say they) is in direct opposition to that unholy and unclean spirit of Beelzebub, to whose power these blasphemers did impute Christ's great and gracious work of casting out devils. 
* Hieronymus ep. 149. ut cum videas in virtutib●●, Beelzebub calumniera infactis— & post ea— aliud est se Christ●anum nega●e allud Christum diabolum dicere. Isidor. Pelus. epist 39 G●rgon●o circ. fi●em. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And certainly what greater blasphemy can be framed by the wit and invention of the most malign wretch in the world, then to say that that is done by Beelzebub, which a man's conscience tells him is done by God? If nothing be so hateful to God, and distant from God as sin, and if nothing be so polluted with sin as the Devil, an● if amongst all the Devils, non● so much as Beelzebub, th● prince of Devils, what a monstrous, prodigious, transcendent blasphemy was this, to impute, and that wilfully, the work of the most Holy pure God, to so fo● and impure a spirit! a greater then which a man's thoughts cannot project. This sense cannot well stand, at least alone. For if God in opposition to man b● here understood by Holy Ghost, than all sins against the first Table are committed against the Holy Ghost.  
The second Interpretation is, that it stands in opposition to the Father and the Son; and is taken properly for the third Person in Trinity. Of which the Schools give this as the reason: because this foul sin is properly against the goodness of God. For (say they) power is properly attributed to God the Father, wisdom to God the Son, goodness to God the Holy Ghost. Consequently, sins of infirmity are against God the Father, sins of Ignorance against God the Son, sins of malice and wickedness, against God the Holy Ghost. ●pon which notion of theirs, they infer a reason why the sin against the Ghost is only unpardonable, because sin's 〈◊〉 Infirmity and ignorance hav● some pretext, but the last ha●● none. In which positions 〈◊〉 theirs, there is more subtlety than sound verity. It's grant● that Christ is called the Wisdom of God, but he is also call●● the power of God in the sa●● place, 1 Corinth. 1.24. Y●● the Holy Ghost is called the po●er of God, Luke 1.35. the po●er of the Almighty shall ov●● shadow thee. Neither is it clea● how the Holy Ghost is prope● the goodness of the Godhead sigh the goodness of God is manifest to the world-ward, also Christ the Son of God, tak● our Nature, and laying down life for us, out of whose fullness we all receive, and grace 〈◊〉 grace.  
Secondly, were it so, that th● attributes were proper to 〈◊〉 three Persons, as is mentioned; and that in matter of expression towards the world, for so they understand it, acknowledging all the persons to be in themselves qually powerful wise and good, I say, admit this to be true, yet how are sins of Infirmity against the power of God, or sins of Ignorance against the wisdom of God? What can we make of this? If sins of Infirmity be sins against the power of God, than it must either respect the Infirmity as Infirmity, or the sin as sin if the Infirmity, as infirmity or weakness, it is no more against the power of God, than all natural infirmities and weaknesses are in any creature whatsoever; but if sin as sin, than it is more properly against the Holiness of God than his power.  
Besides, when we say such a sin is against such an attribute we mean it doth especially dishonour that attribute, and ta●● it in vain; as desperation is sin against the mercy of God, b●cause it dishonours his mercy 〈◊〉 limiting it; presumption is a s●● against the justice of God, b●cause it is abused by it. But si● of Infirmity do not abuse or l●sen the power of God, but rathe● illustrate it. But if they say th● they mean a bare passive de● contrariety, such as is between black and white, light and darkness, or the like, than it is gra●ted: but in the mean time the● give us a very lame and unev●● trichotomy of three sorts of sin● For they cannot deny but the si● against the Holy Ghost is mo●● than a bare passive contraries to the holiness and goodness thereof, for it comprehends in 〈◊〉 an active opposition, resistance repugnancy, abuse, dishonour, despite against the Holy Ghost.  
Therefore to conclude this fourth thing: It is called the sin against the Holy Ghost, because although it be equally a transgression against the whole Trinity, who as they are equal, so in every sin are equally offended; yet it seems most to reflect upon the Holy Ghost, by which Christ, as man, did all his great works, Matth. 12.28. If I by the Spirit of God cast out Devils, etc. by which to this day things are wrought that tend to the reparation and sanctification of man fallen, by which Christ is made ours, and we Christ's, therefore it is called the Spirit of Grace, and despite is said to be done to the Spirit of Grace.  
Neither doth this thwart what is specified in the ensuing Discourse, where it is said t● have this name, because it i● committed against the grace and gifts of the Holy Ghost, fo● I grant that too; but as it is a● offence, it is properly against 〈◊〉 person. They sin indeed against those gifts and graces by repe●ling them, and making themselves for ever uncapable of them but yet herein they offend properly the Spirit of God, 
Chrysos●. in Mat. Spiritus antem sancti gratia multis, & magnis & parvulis signis se ipsam manifestaverat: ●am prophetae per spiritum omnia locuti sunt & omnes illi vatere● multa de ipso acceperant documenta.  by wh●● properly and immed ately tho●● graces are to be wrought in them  
And though the Pharise● knew not distinctly whethe● there was an Holy Ghost or 〈◊〉 as a third person in Trinity proceeding from the Father and th● Son, yet notwithstanding th● could not but acknowledge a divine holy spiritual power proce●ding from God, and closing wit● men, by which the Prophets formerly, and Christ now amongst them, did and spoke so many holy and great things. See 1 Kin. 22.24.  
Thus have I (good Reader) as briefly as well I could, laid open those four things, which seem hard in this matter, and that I hope without any entrenching upon the ensuing Treatise. My aim herein is, thy satisfaction; if I miss of it, it may be, it is either thy prejudicated thoughts, or slight perusal of what is written. But if thou hast duly weighed all things in the balance of the Sanctuary, & found any thing too light, tell me of it, and I will either satisfy thee, if I can, or crave pardon of God and thee, if I cannot. However cover the failings of me thy brother from others, so long as they do not endamage others, and jesus Christ for ever cover thine. For my part I could do no less than I have done in publishing this small Work following. I was told by a late friend, a little before his decease, that some Divines of his acquaintance, in the West of this Kingdom, had Copies of the same, a● intending, if I had none, to publish theirs. I thought it therefore very convenient to precede them in that Worke. First, that none might be more forward to continue the memory of my deceased Father in any thing that might be useful to the Church than I myself; and next to prevent other Copies, that happily written at the second and third hand or more might be much different from the original. In inditing whereof I know the, Author's aim was at these things mainly. First, to comfort such afflicted minds as think they have committed this sin, but have not. Secondly, 
* Quod non probatur ab aliquo esse commissum; nisi cum de corpore exlerit. Au●ust. Epist. 50.  To prevent all rash judgement of the persons of others, whom we are apt to judge guilty of this sin, but are not. Thirdly, to admonish men of it, and to teach them to avoid the way that leads to it. Fourthly, to instruct all concerning the true guise and nature of it. What acceptance other Treatises of his, those especially of justification and preparation, have found in the world, is known to the world; this also may find some, offence I know it can give none. The Author desires not thy prayers, who hath been dissolved, and been with Christ now full twenty two years: those that he cannot enjoy, for his sake bestow on me, how short soever I fall of him, how unworthy soever I be of them.  
I have been somewhat too large, and perhaps the Reader seeing the Treatise little, and the Preface long, will be ready to say as he, that seeing a little City and a great pair of Gates, said, the City perhaps will run out of the Gates. The Apophthegm is common. But to prevent such a thing, I will shut up the Gates, closing up all with my prayers that this fearful sin may a seldom be committed (if it b● Gods will) as it is pardoned To which end, the Lord of hi● mercy give us all right understandings, humble hearts, te●der consciences, the fear of h●● Name, the love of his truth sincerity of faith, and truth obedience; that our failings m● neither become fall, nor o● fall irrecoverable; that 〈◊〉 we sin, we may repent; if 〈◊〉 repent, we may be forgiven; we be forgiven, we may be accepted; and if accepted, we m● for ever be glorified, through JESUS CHRIST our LORD.  
Thine, an unworthy Minister of jesus Christ, JOHN BRADSHAW. April 1. 1640.    

Martii. 30 1640.  
Imprimatur,  
THO: WYKES.   

MATH. CHAP. 12.  
VERSE 22. THen was brought to him one possessed with a Devil, blind and dumb; ●nd he healed him, so that he that ●as blind and dumb, both spoke and ●aw.  
3. And all the people were amazed and said, Is not this the Son of David.  
4 But when the Pharisees heard it, they said; This fellow doth not east out the Devils, but through Beelzebub the Prince of Devils.  
5. And jesus knew their thoughts, and said unto them: Every Kingdom divided against itself, is brought to desolation; and every City or House divided against itself, shall not stand.  
6. But if Satan cast out Satan, he is divided against himself: how shall then his k●ngdome st●nd?  
27. And if I by Beelzebub cast o● Devils, by whom do your childr●● cast them out? they therefore sh●● be your judges.  
28. But if I cast out Devils by 〈◊〉 Spirit of God, then is the Ki●●dome of God come unto you.  
29. Or else how can one enter in● strong man's house, and spoile● goods, except he first bind strong man, and then spoil may his house.  
30. He that is not with me, is aga●● me: and he that gathereth 〈◊〉 with me, scattereth.  
31. Wherefore I say unto you, 
* Or, All manner of Sinne.  〈◊〉 Sin or Blasphemy shall be 〈◊〉 given unto men: but the Bla●●●my against the Holy Ghost 〈◊〉 not be forgiven unto men.  
32. And whosoever shall spe●● word against the Son of 〈◊〉 it shall be forgiven him: but 〈◊〉 soever shall speak against 〈◊〉 Holy Ghost, it shall not be f●●●●ven him, neither in this W●●●● nor in the World to come.   

OF THE SIN AGAINST THE Holy-Ghost. MATH. CAP. 12. VER. 22, 23.  
THough there be no one thing wherein God hath decreed to glorify himself more than in his ●●rcy, in forgiving man's sins; ●d though the greater the sin's 〈◊〉 the more his mercy shall shine ●he pardoning and remitting of ●●m; yet is there one kind of sin ●●ainous and horrible, so vile and ●●minable, that being once com●●ted, it shall never be pardoned, it being of that nature that it wo●● stain the mercy of God in 〈◊〉 pardoning and remitting of it: 〈◊〉 this is the sin that is called 〈◊〉 Blasphemy against the H●●● Ghost.  
The nature and quality of 〈◊〉 Sin is set forth in this part of 〈◊〉 word; as also Mark 3.28. 1. Io● 16. Hebr. 6.4, 5, 6. & 10.26, 27 Of the Doctrine whereof a 〈◊〉 may say, as the Philosopher 〈◊〉 sometime of the Edition of 〈◊〉 Physics: The Nature of this S● is set down in the word of 〈◊〉 and it is not set down in the 〈◊〉 of God. For it is so darkl● down, that those that are not ●●cised in the word, cannot at 〈◊〉 to the understanding of it; an●● it is so set down and laid fo●● the same word, that those that 〈◊〉 the Scripture worthy their st●● may (if they will bestow 〈◊〉 pains) come to the understand of it.  
In this History, the Evange●● enjoined and directed by the 〈◊〉 ●host (whose public Notary and ●●cribe he was) to register unto the church one Example of the same; 〈◊〉 which one may receive much ●●ght concerning the Quality and ●ature of that Sinne.  
In handling whereof, I will ●mit all other points, but those that ●ay tend to the illustration of this ●●nne; which I trust will not be 〈◊〉 profitable unto any in this place: ●ough I must confess, in setting on the same, I more respected my ●e than any of you, in that the ●nt of the distinct knowledge ●●reof hath driven me to bestow ●●ne meditations upon it. So much ●●t therefore of it, as this portion Scripture hath given unto me, ●n content to impart unto you: ●●ugh, if you will have an exact ●●full knowledge of it, you must ●row further light from those ●●er places of Scripture, that purely also entreat of the same.  
The Drift and Scope then of ●everses is to show us in a partier Example, what is the Nature and Quality of that unpardoned Sinne.  
The parts whereof we will resider, not as they are in themselves but as they have reference to 〈◊〉 Sin, that so by that means may the better cut off all ma● that shall not tend to the illustrate of it, though in themselves ne●● good and profitable.  
There are therefore six things pressed in this History, conce●● that particular Sin that is specified, which may give 〈◊〉 light to all other of the same k●  
1. The Conception of this S●  
2. The Birth of it.  
3. The Name of it.  
4. The Nature of it.  
5. The Conviction of it.  
6. The Condition of it.  
The first part. Of the Co●tion of this Sinne.  
The Conception of it 〈◊〉 means of a wonderful miracle our Saviour Christ wrought 〈◊〉 one that was possessed bodily an unclean spirit. That d● beam of light that streamed from this miracle, shining upon their Consciences, did animate and quicken this hellish Monster in the Scribes and Pharisees, as it appears afterward. For it is with the light of God's Spirit, as it is with the rays of the Sun, shining upon divers Objects, it produceth divers Effects; it bringeth forth through the variety of the soil; not the Rose only, but the Nettle; not the Figtree only, but the Thistle; not the Vine only, but the Brier: it animateth and quickeneth not clean alone; but unclean Creatures also, as Toads, Adders, Hornets, and such like. So the divine Truth of jesus shining upon divers persons, it brings forth divers effects, and those clean contrary; in some by the blessing of God it produceth many excellent Graces; in other some, many foul and hideous Sins through the Corruption of the soil.  
Hence may we draw these Conclusions concerning this Sinne.  

The first Conclusion.  
The Sin against the Holy Ghost is quickened as it were by the light and heat of some special divine Truth: for so is this particular Sin in this place. That light of the divine Truth shining about them, was i● that first stirred and tempered their Corruption, and wrought and framed that monstrous Sin, that had never been begotten, if it had neve● shined on them.  
So that the very cause why thi● Sin is committed, is by reaso● that such or such a divine Truth doth present itself to the Eye o● their Conscience, which if it di● not, they would not commit such a Sinne. For Example: These wicked Scribes and Pharisees, if neither this nor any such like mean● had been used, whereby they might have perceived this Truth, they had never committed this Sin; but as it is apparent, they committed it because of that Truth.  
The Use whereof may be,  
1 For information of ou● judgement concerning this Sin. We see many commit many strange and desperate Sins against the light of God's Word, of Conscience, yea of Nature itself; and that also most wilfully, and stubbornly, & obstinately; yea, with this height of desperate resolution, that though they were sure they should go to hell for it, yet they would do it. Though such Sins be a fight against the Truth, yet are they not this unpardonable Sin, except the first and principal motion of it do arise from that divine Truth, in such a manner, that he would not commit that Sin, but for that divine Truth's sake. For this is a Sin, the very first motions whereof, are conceived by the sight of a divine Truth; so that it is a Sin not only committed in the light, and against the light; but by means of it, and even for the Truth's sake.  
2 Sith by reason of the Corruption of Man's mind, the divine Truth of God, the principal Organ or Instrument of all grace and goodness in the Soul of Man, especially the Doctrine of the Gospel, may work and breed such monsters in the Soul; it behoves us to do our uttermost endeavour to purge and sweep our Soul, as much as we can, especially when we are in such places, where these divine Truth's shine and appear most. For else, a thousand to one, but some Monster will arise in the Soul. Neither is there any divine Truth that presents itself to the eye of the Conscience, but doth breed some Monster or other in a corrupt Soul; though not so huge a one as this, yet that which may be a spawn, a fry, and seed to this. As therefore in the mud of Egypt cast up by the overflowing of Nilus, are engendered many vile and filthy creatures by the beams of the Sun: so by the overflowing of Sin, there being as strange mud cast over the Soul, strange Monsters will arise out of the same, by occasion of the divine light of Truth shining thereupon.  
3 Hence observe the persons that are most capable of this Sin; they are such as are most capable of divine Illumination, and most apprehensive of all Truth. A dullard, a blind person that hath no eyes to look above that which is humane, cannot commit this Sin, but those that are able to see and behold the divine Truth. So that in this respect, Ignorance is an advantage to a man: For a narrow brain will not suffice to conceive this Sinne. The Scribes and Pharisees, julian the Apostata, and those that come nearest to this Sin, the grand & Arch-persecutors of any divine Truth, they are men admirable for gifts. There are indeed many insolent Dunces and Sots that are malirious; but they receive this malice from the spirits of great wits; themselves are but axes and beetles in their hands. So that it is not a Mouse that can bring forth this Elephant; nor a Wren that can lay and hatch this Eagle.  
4 Learn hence how to prevent this Sinne. Many there be indeed that take a most vile course to prevent it; they will not know the divine Truth, because they will not wilfully resist it, and so desperately perish through their wilful want of it. But let our course be for the preventing of it, to adore every divine Truth that we receive, and not to admit of the least thought against the same. Of all Sins this should be killed in the womb. For other Sins may be cast out of possession and Kingdom; this never.   

The second Conclusion.  
The Sin against the Holy Ghost is not conceived by means o● every divine Truth, but of a supernatural divine Truth; that is to say, an Evangelicall Truth. So that a● every light is not a means to produce and quicken things, but the light of the Sun only: so every Truth is not a means to breed and animate this Sin, but some Evangelicall Truth only. The Truth hereof appeareth in this Example That divine Truth that here stirred up this Sin was this, that Christ jesus the Son of Mary was the true Messiah. This it was that stirred up their minds to this Sinne. So that a natural Truth cannot stir up such a Sin as this unpardonable one; but as it is plain, Hebr. 6.5. it must be a Truth concerning the Life to come.  
Use 1 Hence we may observe the Climate of this Sin, in what Region it is begotten and hatched for the most part, if not altogether; even in the Church of God: it is a Church-Sinne. As therefore the greatest Sinner that ordinarily is in the World, even that man of Sin sitteth in the Temple of God: so the the greatest Sin that can be committed by man, is committed in the Church, where only or specially those beams do shine, that stir up this Sin in the Soul of Man. For as the deadliest Serpents abound in the hottest countries: so the deadliest and desperatest Sins in those places, where the Gospel of God shineth forth in its greatest strength.  
2 In Temptation the Child of God may make use of this Conclusion. For let the Sin, that he is troubled in Conscience for, be never so heinous and desperate against Conscience; yet, if by the light of the Gospel they have not been stirred up unto it, it is not this unpardonable Sinne.   

The third Conclusion.  
This Sin is not engendered and stirred up by every Evangelicall Doctrine and Truth, but by the main and fundamental Doctrines of the Gospel. For this was it that begat this Sin in them, that this Christ whom they so horribly revile, is that Messiah and Saviour of the World. This was it that made them spit out this blasphemy; because they saw he was so. Though therefore there is no Legal, nor Evangelicall Truth, but it hath this property through the Corruption of man's nature, to stir up the mind to Sin; yet no Truth, but a main and Fundamental Truth, the excellentest Truth, and that which being presented to the Soul of an elect Child of God, doth stir up in him the most principal Graces of God, and beget in him an unspeakable Love of God: the same Truth it is that begets in the reprobate (if God leave them so far unto themselves) the highest and most horrible Sinne. For that which is an Instrument of holiness to the good, is an Instrument of impiety to the wicked: and so by degrees, that Illumination which is the means of the greatest Grace in God's Children, is the means of the greatest Sins in the Reprobrate. The Doctrine of the Law begetteth many Graces in the heart of God's Child; the Doctrine of the Gospel more. Every Evangelicall Truth is a means of much Grace; the Fundamental and high points thereof much more: So on the contrary. It is therefore an high Evangelicall Truth, that is, the stirrer up of this high Diabolical Sinne.  
Use. 1 This should admonish us, if we desire to keep ourselves out of ●his bottomless gulf, to take heed how we abuse the Gospel of jesus Christ unto sin against God, especially the highest Mysteries of it. It's a Corruption that we are too much subject unto. It is a fearful thing, that our nature should be stirred up to sin the more by the Law, as it is; that Sin should take occasion by the Commandment, 
Rom. 7.8, 11. vers. 9  to work all kind of Concupiscence in us, that it should revive Sin it us. But much more fearful is it when by the Gospel we shall there unto be stirred up, yea by the principal parts of it.  
2 This may be a relief to a distressed Conscience that shall be tempted and persuaded by Sata● that he hath committed this Sin Satan setteth before thine eyes, t●● the end that thou mightst despai● of mercy, and so grow profane, an● an enemy to God, some fearful Sin that thou hast committed, ar● he telleth thee it's the Sin against the Holy Ghost. This should mak● thee to try and examine what mov● and stirred thee principally to tha● Sinne. And if it shall appear to the Eye of thy Conscience, that the light of the Gospel, and the chief Ordinances thereof, did not irritate or provoke thee thereunto; that Sin of thine cannot be this Sin against the Holy Ghost. For he that commits this, must be an enemy to the Gospel of jesus Christ. And as the presence of those whom a man doth hate, useth to stir up in a man blasphemous and outrageous speeches of him, by making his stomach and choler to rise against him: so the like effects doth the presence of Christ in the ordinances of the Gospel, produce in those that be enemies and haters of him.  
3 Hence we may have some sight, why this Sin is unpardonable, because it is a Sin stirred up, and provoked directly by the pardon. For what is the main matter and principal Doctrine of the Gospel, but an offer of pardon of Sin ●o all those that will receive jesus Christ. And why should they be vouchsafed pardon, that do not only contemn the same, but so hate it, that they are by the offer thereof worse than before. The Kingdom of God was come to these hellish Imps. God brought jesus the Messiah unto them. Their own Consciences acknowledge● it: the light of God's Spirit seale● and confirmed it. What was all thi● but an offer of pardon? which the● despise so fare forth, that they as for the very offer of it the worse.   

The fourth Conclusion.  
It is not the light of the Gospel in general, and in a confused manner shining, or set forth in types, an● shadows, and figures that did beg●● this blasphemy; but some special and particular beam of Light bei●● palpably and evidently presented 〈◊〉 the Eye of their Conscience: It's a experimental knowledge that begat in them this Sinne. The Doctrine of the Messiah they knew w● enough, and approved it: as a●● they affected with great devoti●● those Mystical Rites and Ceremonies of the jewish Gospel, that s●dowed out the same: this only was it which they could not endurre, the direct light and truth of it in particular, presenting itself to the Eye of their Conscience. For example: In Tapestry and Imagery we can with delight behold the portraiture of Serpents, Toads, Foxes, Wolves, and other filthy Beasts, that we cannot, when themselves in themselves shall be presented unto us, but fly from them, or pursue them to death. Even so is it with many professors of Christ; that though they seem much affected to Christ in general, and much devoted to every shadow and semblance of him; yet do they notwithstanding indeed hate and malice him, and would, were he present in person with them, pursue him even unto death.  
Use. 1 1 Not to measure Religion by a general profession, and an outward conformity unto the Rites and Ceremonies thereof. For even the most malicious and spiteful enemies that Christ hath, are such as profess Christ, yea, and persecute Christ in the name of Christ.  
2 If in the hour of Temptation thou canst in thy Conscience assure thyself that thou wast never thus affected, when the Gospel and Christ jesus was presented unto thee, that thy mind did never rise nor lift up itself against it, but ever liked and loved it; yea if thy Conscience tell thee that thou art so fare from this affection, that the more knowledge thou hast had of Christ, the more thou lovest him; thou mayst assure thyself that this Sin is not so much as breeding in thee.    

The second part. The Birth of this Sinne.  
YOu have heard before how this Blasphemy was conceived by the beams of a Divine Truth that shined to the Eye of their Conscience, whereby these Scribes and Pharisees discerned indeed that Christ was the Son of God. This first quickened this Monster, and made it to swell and grow in the womb of their hearts. Now we are to consider the Birth of this Sin, by what means it was brought forth of them.  
This is set down verse 23. For when the Scribes and Pharisees did not only see the wonderful works that our Saviour Christ wrought, but did also perceive that the people came thereby to the light of that Truth, which they laboured to the uttermost to smother and extinguish: as soon as ever they began to descry, that that the people were astonished at the wonderful works of Christ; and that in this their astonishment they began to conclude, that he was surely the Christ: they could not then contain any longer, but presently breathe out this fearful Blasphemy. So that the sight of the people's astonishment, and the hearing of their words, whereby they began to give glory to Christ, as the Messiah and Saviour of the World, was the Midwife that borough forth this Sinne.  
Whence observe we these Conclusions concerning this Sinne.  

The first Conclusion.  
The cause that irritateth and provoketh men unto this Blasphemy, is not within themselves, but out of themselves. The matter of this Sin was within themselves; but the irritating cause was out of themselves For if this divine Light had shined never so brightly upon their own Souls, howsoever they might have maliced the same, yet they would never in that manner have spit out Blasphemies into the cares of men against it. For they knew well enough that it was not so as they said; and therefore had it not been more in regard of others than themselves, they would never have said so. And thus it is in the extreme malicious speeches of many concerning man: men are wont by seeing other men's respect unto him, to be provoked and stirred up thereto.  
Use. This may serve to inform men truly in another point concerning this Sin; to wit, that those thoughts and words that are suddenly begotten and hatched in man, himself knoweth not how nor which way, cannot be properly said to be ●his Sinne. For that which stirreth up a man to commit this Sin, is an Externall cause out of himself. Many have many times strange blasphemous thoughts and fantasies; yea, they many times break forth into words concerning God, concerning Christ, concerning the Scripture, etc. But for their heartblood, they cannot tell either how they come, or how they were moved unto them. Now, howsoever we have just cause to humble ourselves for such Sins as rise out of our minds thus we know not how; yet have we n● just cause therefore in regard of them to condemn ourselves as guilty o● this horrible Sinne.   

The second Conclusion.  
Those that commit this Sin, it the committing of it have a respect to others. For others sakes doing that they do, and are in that regard stirred up unto it. As in this Example, the Scribes and Pharisees i● blaspheming Christ, had a respect to the people, and in this regard were they stirred up indeed, so t●● blaspheme. For their intent was to make Christ odious and vile in th● eyes of them that began to admin● & adore him. And this among me● is the height of malice and despite to revile men, and odiously to abu●● them, not to themselves only, but to others. This Sin therefore is such a malice and despite, as is in a man stirred up by others.  
Use. The dearest Saints and Servants of God having in them many remainders of corruption, the Lord many times leaving them to themselves, suffereth Satan to buffet them, as he did Paul, to the end they might be humbled, and not puffed up with the graces of God ●n them. For we carry about with us 〈◊〉 strange nature, that will make us proud that we are not proud, and that is the most dangerous pride of ●ll. And therefore when God hath given a Christian grace to go before others in many holy exercises, to ●ake more conscience of the Word, sabbath, Sacraments, and Prayer, ●han others ordinarily do, and vouchsafed in more than ordinary manner to reveal himself unto ●im; he leaveth commonly a sting 〈◊〉 the flesh to humble them, 
2. Cor. 12.7.  he suf●eth such sometime to fall into ●any strange Sins; yea, such as may have some resemblance un● the highest and extremest Sin● against the Holy Ghost. But t●● Children of God, in such spirit●● desertions, are to take heed h●● they boult out of their heart's 〈◊〉 hope of mercy. For although 〈◊〉 Sin they have committed 〈◊〉 have a show of malice and ha●● to God and his Truth, which i● every man in some degree so f●● forth as he is flesh; yet so long● is not a malice and despite 〈◊〉 regarding others, but certain ●shings only, it cannot be 〈◊〉 Sinne.   

The third Conclusion.  
This Sin is no Closet. Si●● nor Chamber-Sinne, or House. S● but a public Sin, a prof● malice and hatred against C●● and his Truth; a Sin proclaim with the sound of Trumpet, c●mitted in the market place.  
That Blasphemy therefore 〈◊〉 is ashamed to show the head, 〈◊〉 blusheth to look a Christian in the ●oe, is not this Sinne. This is an impudent and a shameless Sinne.   

The fourth Conclusion.  
The very end of this Sin is a ●●litious purpose and resolution to extinguish the divine truth and love 〈…〉 Christ in others; and therefore it desires to imprint that malice upon ●●hers, as these here do; yea this is 〈◊〉 very reason why it is commit●●.   

The fifth Conclusion.  
This Sin is a Sin of Oppo●●●on and Contradiction, when ●n maliciously and spitefully op●●e themselves unto, and contra●● the Truth of God professed by ●●●ers, and that to the face of the ●●fessors of it; yea, and therefore, be●●e it is professed by others.   

The sixth Conclusion.  
They that commit this Sin, of all other things can least endure 〈◊〉 contrary practice and profession others; but according to the deg●● thereof are the degrees of this 〈◊〉 and by that very practice and p●fession of others are men thrust were into it.  
A man through the mali● Satan may have many stranger blasphemous thoughts running his mind; yea, sometime brea● forth even in tongue against 〈◊〉 against Christ, against the Wo● God, against this or that Arti●● Religion; yet so long as ma●● with any patience endure to 〈◊〉 the contrary professed, and 〈◊〉 the contrary practised, and i● thereby provoked and stirred 〈◊〉 more to that Sin, and to the 〈◊〉 of those persons that profe● practise the contrary, so long i● fare from this Sinne. For th● a Sin that breaketh forth by contrary profession and pra● They therefore that are so far 〈◊〉 being stirred up by the co●● practise and profession of o●● ●●at they love the contrary practice ●nd profession in others, are very far ●●om this Sinne.   

The seventh Conclusion.  
This Sin is a Sin that will ●●dure no reasoning, no disputing, ●o conference, no contradiction, no persuasion, no authority, and by consequent, no remedy.  
They therefore that hold and maintain, though affectedly, any blasphemous Errors, and yet can patiently endure contradiction and opposition, or disputation and con●●ence; yea, that delight therein, ●nd affect it, and take it in good ●rt, especially if thereby they be ●●itigated and allayed, are fare also ●●om this Sinne.   

The eighth Conclusion.  
This Sin is a Sin committed 〈◊〉 knowledge, in advisement, in dejeration, in judgement; and not ●ly in violence of rage & passion. Men commit it not in their b● blood, incensed by some person disgrace, nor in any distracted f●● or temporary madness; but they 〈◊〉 it advisedly, deliberately, witting● freely. Thus was it here with the● There was nothing at all in 〈◊〉 voice of the multitude that mi●● provoke them to wrath. If the p●●ple had taken occasion hereby cry out upon the Scribes and Ph●sees, that gave Christ no better entertainment: if they had deno●ced curses and woes against the● Christ himself sometime did, 〈◊〉 by this means had first inra● them, and they then in their 〈◊〉 and fury against them had bro●● out into these blasphemies aga●● Christ, it had changed the nature their Sinne. For a man in his f●● and rage, provoked by another, 〈◊〉 sometime speak very spites words against them whom he beareth no malice unto in his he●● especially in his cold blood. So th● this was no sudden, rash, hea● unadvised, distempered Sin ●ut a deliberate, stayed, settled, firm ●inne.   

The ninth Conclusion.  
This Sin against the Holy Ghost is not a secondary malice, ●●sing originally from the hatred of some other; but it is a direct and immediate malice against Christ and the Gospel. They did not thus spitefully speak against Christ, because they maliced these people ●hat began to love Christ; but because they maliced Christ, therefore they spoke thus maliciously of him 〈◊〉 the people, whom they had no ●ause to malice but for Christ's sake. This is not therefore a refracted, or a reflected malice. For what was there in these jews, or in their speech, that should make them in this manner to break forth into blasphemy?   

The tenth Conclusion.  
Every Blasphemy is said in the word to be a kind of piercing o● God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 24.11, 26. See jun. notes.  For that is one Hebrew nam● that is given unto it. So that thi● Blasphemy is as it were a kind o● discharge of a great Canonshot against the Lord. Now what is th● March that giveth fire to this Cannon? you may see it here; the zealous profession of others. So that as the Light of the Gospel's turne● their thoughts as it were into a po●der; so the same light affecting others, is as it were a match to set these their thoughts all on fire.  
And hence it may appear, that even the Children of God, albe●● they be so upheld, that they comm● not this Sin; yet may feel i● themselves a great inclination un●● it, insomuch as nought but the hand of God keepeth them from it. For how do our minds naturally rise and swell at those that we see more forward in Religion than ourselves? but in other matters if we see men go further than ourselves, we cannot endure it.    

The third part. Of the Name of this Sinne.  
HItherto of the Conception and Birth of this Sin. We are now to entreat of the kind and quality of it, which we are to gather partly out of the answer that the Scribes and Pharisees make to this people, and partly out of the Titles that Christ himself gives unto it.  
Where first of the Name, and then of the Nature.  
You have here then this Monster brought forth; you have it na●● 〈◊〉 it is said to be a Sin of Blas●● 〈◊〉 against the Holy Ghost.  
Where, by Sin against 〈◊〉 ●ly Ghost, you must not 〈…〉 a Sin directly and pecu● 〈◊〉 ●mitted against the p● 〈…〉 Holy Ghost, being the third in Trinity: For,  
1 In that sense every Sin, whatsoever is committed, is committed against the Holy Ghost; it being impossible for a man to sin against any one person, but he must sinne against all; or to sin against God, but he must sinne against the Trinity, and by consequent against the Holy Ghost.  
2 This were to lift up the Holy Ghost above the two other persons, that a Sin committed against him only were unpardonable.  
3 The Example that we have here maketh it plain: For the Sin was directly committed against the person of Christ. So was julian the Apostates.  
4 It's a question whether these persons did so much as know that there is an Holy Ghost; and this (as shall appear afterward) is not a Sin of Ignorance: as if a man should be so mad as to smite at the King, imagining him to be some beggar.  
By the Holy Ghost then, when we call this Sin the Sin against the Holy Ghost, by a Rhetorical grace and ornament of speech you are to understand the Gifts and Graces of the Holy Ghost: as we say, a man sits or walks in the Sun, when he sits or walks only in the light of the Sun. 
Luke 2.25.  In this sense is the Holy Ghost said to be upon Simeon, though essentially and really he were no more upon him, than upon any other ordinary man in jerusalem, but in respect of his gifts and graces only: And thus the Apostles are said by imposition of hands to give the Holy Ghost. What? 
Acts 8.17, 18.  the person himself? no; but his gifts. So that by Sin against the Holy Ghost we are to understand a Sin against the Gifts of the Holy Ghost; as a man may be said to sin against the King, not only when he smites or reviles his person; but when he offereth despite and disgrace unto any of his royal gifts and so in like manner against 〈◊〉 other.  
Hence arise these Concl●●●ons concerning this Sinne.  

The first Conclusion.  
This Sin is not one's rising against God or Christ, in regard of some judgement or punishment present upon him. For judgements and punishments are not called the Holy Ghost in the word; though they come from God, and by consequent from the Holy Ghost. Besides, this Sin is a sin against the Grace of God; which punishments cannot be but by accident. And therefore all such Sins as arise from a deep sense and apprehension of them, howsoever they may be great and grievous Sins, fearful and horrible; yet this Sin may be of an higher nature than so, as shall appear afterward, and of another kind.  
Use. This should teach us to use a temperate moderation in judging of those that we see in any judgement of God upon their bodies or goods to break forth into any extremities of passion in word or deed against God, or against any part of God's Truth: as we see it usual with many so to do in extreme losses, hurts, agonies, pangs of sickness, and such like.  
Ob. Then belike julian the Apostata committed not this Sin, when being deadly wounded, he took of his blood, and fling it up into the air, crying withal, vicisti Galilaec, Thou hast overcome yet, O Galilean, at last.  
Answ. If julian had not committed this Sin before in many vile and spiteful speeches against Christ & Christians, it could not so clearly be argued from that. And yet was that speech so horribly spiteful, that the smiting of him may seem rather a bare occasion than a cause of it; and he rather showeth in it an obsti●●venesse in the Sin, as if he should ●aid, Now thou hast done thy worst, ●et are thou still but a Galilean.  
But herein especially wariness ●f Censure is to be used concerning ●uch as blaspheme in time of affliction, wound and torment of Conscience, when God, by reason of some sin, pincheth, and racketh, and tortureth the Conscience in that manner, that the party breaketh forth into strange, and direful, and outrageous blasphemies: that which God suffereth many to fall into, partly by hiding the merit and desert of Sin, and partly by denying strength to bear the punishment inflicted. 
job 9.17. & 10.16, 18. & 16, 14, 17 & 24.12. & 30.20, 26.  job himself was oft breaking forth into such passions against God.  
And yet this, though it be not that unpardonable Sin, it is notwithstanding a most fearful Sin, and a kind of renouncing of God, and an holding of him to be unjust, which he cannot be, but he must be no God. It were an horrible Sin in a Child to revile and reproach his natural Father for some over-extreme correction, though natural parents may therein overreach themselves. But for a Child● of God to revile and blaspheme, when God shall lay any judgement upon him, and thereby to profess him an unjust God, who can no more be unjust than not be, when one should the rather study to please God the more, and argue the horribleness of Sin by the horribleness of punishment, is much more fearful.   

The second Conclusion.  
This Sin is committed against the love and favour of God, yea against the real Love of God in the collation of a benefit and favour. And who cannot see that this is a Sin of a fare higher nature, than to sin against the wrath and justice of God? When a Child shall rebel against his Father, or a Subject against his Prince for extremity and rigour, it is a Sin; much more for justice and equity: but for love and favour and grace to revile them, is most odious and vile. So to revile and blaspheme God for his judgements & punishments, which are always just and righteous, is horrible; but to revile him for his grace and favours is hideous and ghastly.  
Use. 1 To show us what damnable wretches we are by nature, that turn all into poison and Sin, making all things matter to feed sin and rebellion against God. So that as a Wolf, though he feed upon nothing but Lamb, yet still remains in the nature of the Wolf, and is the more woolvish rather than otherwise, and even turneth the flesh of a Lamb into his own nature; even so naturally would we do with God's favours and benefits, were we followed even with them alone.  
2 To admonish us to take heed how we abuse any gift or grace of God to the dishonour of God. For whensoever we so do, we are in the highway to this Sin, and we have our footsteps printed in the path that leadeth thereunto.   

The third Conclusion.  
The Sin against the Holy Ghost is not only a Sin against the Love and favour of God, or against God for his gifts and graces; but even a Sin against the very gifts and graces themselves: and not a Sin whereby we abuse those graces and gifts to other ends and purposes; but a Sin whereby we oppugn, and resist, and disgrace, and wilfully deface the said graces directly and immediately. For Example; the Father gives his eldest Son money, the Prince his Subject a jewel this Son or this Subject spends this money or jewel in gaming, gluttony, venery and riot: this is an abuse both of Father and King; and of the gifts themselves also, to employ them to such base uses. But this is a disgrace in a fare higher degree, that toucheth both more directly and immediately, when they shall offer disgrace to the gift itself, fling it away, deface it, trample it under their feet, or the like. All of us, when we turn the graces of God into wantonness and vanity, into pride and vainglory, do sin both against God and his graces: But when we offer despite and indignity unto them of purpose and directly, this is a fearful and horrible Sinne.  
1 Note hence the vileness of our natures, and the rebelliousness● of them, that do not only h●●● God, but hate the very gifts and graces' also that come from God. M●● many times may give a gift that i● not worthy of any account, ye● that deserveth disgrace: as if a Kin● should give one of his Nobles i● way of reward for some piece o● service, a piece of bread, or some suc● trifle. But there is not the base● gift that God bestoweth, but it 〈◊〉 worthy honour and esteem, and i● such as should make us love God the more.  
2 When we feel our minds rise and lift up themselves against any ordinance of God, which he hath appointed for our good, it should humble us, and we should fear the falling into this Sin. And how apt our natures are hereunto, may appear by our often moiling and repining at the sacred ordinances of God, as the preaching of the Word, etc. Which are grudge and spices of this disease.  
Secondly, out of this Name is to be enquired, whether the Sin against the Holy Ghost, be a Sin against those gifts that are in the person himself that commits the Sin, or in the person of some other.  
The answer is, that it is a Sin partly against the gifts in themselves, and partly against the same in others: it's committed against both. A man would never in such a manner despite the Holy Ghost in himself, if he perceived it not in another; neither would he ever have despighted it in another, except it had been in himself. For there being in such wicked persons as these are, an inbred hatred unto all things that do but savour of the Spirit of God; when being after some sort possessed with it themselves, they see others also to be made partakers of it, this is it that makes their hearts to boil and broil within, and causeth them to break forth into this blasphemy. And this is confirmed by our Example in this place. These Scribes and Pharisees had received the Holy Ghost, that is, the divine Illumination of the Holy Ghost: they saw with the very Eye of their Conscience, that jesus the Son of the Virgin Mary was that Messiah, that Christ, that son of David; they saw it by that divine beam of light that streamed from his divine works: this light was odious and loathsome unto them; they hated and detested it above all things: But when they perceived it to spread itself unto others, and to be entertained and embraced of others, that made them in this manner to blaspheme the same.  
Hence arise these Conclusions concerning this Sinne.   

The first Conclusion.  
That man committeth not the Sin against the Holy Ghost, that hateth, revileth, and persecuteth, though with the highest malice, any gift or grace of God in another, if that gift or grace be not in some measure in himself. For the Sin against the Holy Ghost, is a Sin against a gift received by the person that commits the Sin, and not only against one received by another; but both do necessarily concur, the one is not without the other.  
Use. 1 In this respect Paul himself before his conversion, though he was a might persecuter of all Christians, and went from place to place, panting and breathing after Christian blood, and blaspheming Christ; yet forasmuch as he was not illuminated by the Holy Ghost, but did it in mere and gross ignorance, he committed not this Sinne. Hencee also it followeth, that all the blasphemies and revile of those that are not contrarily persuaded in their Consciences, are not this Sinne. Neither had this Blasphemy of the Scribes and Pharisees, how vile and odious soever, been that unpardonable Sin, if they had not been illuminated, and had spoken as they thought. Neither is it any question, but that Paul, that had so deep an hand in persecuting Christians, had as deep a tongue in blaspheming Christ, 
1. Tim. 1. 1, 16.  for they eve● use to go together: and yet obtaining pardon, it is thereby apparent that he sinned not this unpardonable Sinne.  
2 Further this showeth the difficulty of judging this Sinne. Those that do commit it, of all other least judge themselves for it. And it is a wonderful hard thing to judge of it in another. There must be a concurrence of many circumstances to it, as shall after appear. I may easily judge when a man is a blasphemer and a persecutor; but to judge whether he blasphemeth and persecuteth as Saul did, or as these Pharisees, is hard. And we must take heed, not only how we do headily sh●t Heaven-gates against ourselves, but against others. It is a fleshly and a carnal delight, not a spiritual, that is taken at the consideration of persecutors their future destruction.   

The second conclusion.  
Those that love, nourish, cherish, admire, extol, or reward any Grace in another, that in respect of themselves they hate, scorn and deride, do not commit this Sinne. For this is a Sin (as appears, not by our former grounds only, but by our Example) that they which commit, commit not against the Holy Ghost in themselves alone, but in others, and more against that in others than in themselves. For their gall bursteth not indeed, until they see that in another which they have in themselves.  
Use. By this we may know what to judge of a number of vile, and profane, and blasphemous persons in the World, given to drunkenness, ●ncleannesse, cursing, blaspheming in their own persons, that notwithstanding in their children &c neighbour's love and like the ontrary graces: whereas he that committe● this blasphemy, would never endue his Child to bless that which h● doth so di●c●ully curse. Would the Scribes and Pharisees have endure their Children to have professed 〈◊〉 blessed Christ, whom themselv● thus blasphemed?   

The third Conclusion.  
He that in word or deed sinne● against that gift and grace of t● Holy Ghost in another, which 〈◊〉 also in himself, and yet hateth n● the gift in himself, commits not th● unpardonable Sinne.  
Use. Our experience teacheth us, the many in envy and malice un●● others, will disgrace and revile m●ny excellent gifts and graces 〈◊〉 God in others, and that even therefore because they love them, an● adore them too much in themselves and would have the only honour of them. Now he that bears suc● an affection, as to envy a grace th●● in another, and therefore to blaspheme, because he would have the ●lory of such a grace in himself ●one, doth not commit this Sin; 'cause in this Sin, a man hates 〈◊〉 Grace, as in others, so in himself.   

The fourth Conclusion.  
If a man do therefore spite and ●aspheme a gift and grace of the spirit in another, because it is not in himself (as many do) it is not this ●inne. For this is a Sign that he ●oth not malice the gift, but the ●erson.  
A third point to be enquired into concerning this Name, is against ●hat kind of gifts the Sin against ●e Holy Ghost is committed. For ●ery good thing may be called a ●ift of the Holy Ghost, because very good thing is a gift of God, ●ho is Father, Son, and Holy Ghost; our health, our strength, our activity, beauty, etc. But yet these ●e not those gifts that are called the Holy Ghost in God's Word. But the Word of God indicted by the Ho●● Ghost, hath appropriated this na●● unto certain special gifts, not 〈◊〉 the Body, but of the Mind. A m●● that having been sick, hath recove●● his health, is not said to have recei●● the Holy Ghost; though the he●● he hath received be a gift of 〈◊〉 Holy Ghost. A man that hath 〈◊〉 an hand or an ear, cannot in Di●●nity be said to have lost the H●●● Ghost, though both of them be 〈◊〉 gifts. So of Beauty; and of 〈◊〉 Actions proceeding from these ●●dily gifts. He that hath the gift running, of wrestling, of any ot●● like exercise, should abuse the H● Ghost: if he should say that ● overranne such a man by the gift the Holy Ghost, where the Scripture hath curiously affected, appropriated and enclosed a Name, 〈◊〉 must not make it common. 〈◊〉 Name Church is general, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 19.32, 39, 40.  sign●ing any company gathered to ●ther. But the Word of God havi● appropriated it to a company such persons, as are assembled for 〈◊〉 performance of holy duties, it were ●rosse prophanensse to call a com●ny of Artificers or Tradesmen ●●eting to consult of common bu●nesses, or to make merry together, Church. The gifts of the Holy ●●ost therefore are to be understood ●f the mind of man. And surely 〈◊〉 the good gifts of man's mind, as 〈◊〉, reason, justice, mercy, knowledge, etc. are the gifts of the Ho●● Ghost; but yet all of them are ●●t these gifts that are called the ●oly Ghost. For Example; He that ●●ch learned Arithmetic, Astronomy, the Tongues; he that is a ●eat Statesman, and knows all the ●olicies of all Commonwealths ●●nnot in these be said to have the ●oly Ghost.  
But to come to the point, the gift ●●t is here meant, is that supernatural Illumination of the Holy ●●ost, wherewith he illightneth 〈◊〉 mind with the knowledge of ●●e Gospel, or any point or parcel ●ereof: And the Sin against it, ●hen men are so mad and furious against the light that shineth 〈◊〉 bring Salvation, that they do w●lies in them to darken and ext●guish it, and to put out both th● own eyes, and the eyes of oth●● that they might not see it. The excellency of the Gift argues the ●nesse of the Sinne. The bo● light, and bodily eyesight is excellent gift, to travellours espece that go dangerous ways for 〈◊〉 and pits, etc. How much more ●cellent is that spiritual Light, 〈◊〉 directeth men here travelling 〈◊〉 infinite dangers without it unaidable, to the place of their ere●●● abode? It were an horrible vill● for a man to put out both his o●● and other men's bodily eyes; b● put out their spiritual eyes, where of necessity they must needs ●●nally miscarry, is even a villainy villainies, of all villainies the 〈◊〉 villainous.  
The Conclusion then hence ●sing is this, That they that sco●●deride, contemn, blaspheme 〈◊〉 bodily or natural gift and grace God in man, though never so spitefully and maliciously, commit not ●herein this Sinne. This Sin is a contempt of higher graces and ●●fts.  
Lastly, our Saviour calleth it a blasphemy: Which appellation will ●o give some further light and in●ght into this Sinne. To blaspheme, ●●nerally, signifies to hurt one in ●ord or Speech. But specially it is ●●en for a spiteful and malicious ●●ling upon, reviling and disgra●●g one. To blaspheme the Holy ●●ost, then, is openly to rail upon, ●d revile and give foul words of 〈◊〉 Holy Ghost; that is, of the Truth 〈◊〉 God reviled by the Holy Ghost.  
Hence gather we these Conclusi●s concerning this Sinne.   

The first Conclusion.  
This Sin is not committed in ●ought alone, but in word also, or that which is proportionable un●●it; to wit, writing, or other such agnes as may testify and bring one's mind to another. For words are nothing but notes and signs of tho● things that are in our minds, whereby we make known our notions, desir●● & affections to others; writing, ●n other kind of Signs, are the signe● of words. Now there are two so● of Signs, one ambiguous and conjectural, another certain and evident. And there is some different between ambiguous or uncertain signs, and words; for some will n● speak in words that which they 〈◊〉 show by some signs and tokens notwithstanding. Many will sh● many signs and tokens, and du●● shows of discontent and of profaneness, which they will not ye● show in words. But there are som● and certain signs and tokens, and of such it is here meant.  
Hence it appears that this is n● smothered and dissembled Sin that lies lurking in the secrets of th● heart or soul, or that dares not 〈◊〉 show his head. There are many gross and wicked imaginations i● man's mind, as also affections and desires, which himself also nourisheth and feedeth within himself, but he will not suffer to go abroad; yea for the further hiding of them, many will in words deny, renounce, swear, forswear and abjure them. But this is none of those modest and shame faced Sins, that blush to look a man in the face; but an impudent, shameless, brazen faced Sin, who ●●then in her pride, when most gaze ●pon her. This Sin makes no dumb shows, eclipse not the King's language, but speaks plainly and dreadly.   

The second Conclusion.  
To call in question the blessed Truth (though against Conscience) to wrangle and dispute against it with some kind of heat, is not to commit this Sin, though it be a Sinne. For this is not properly to blaspheme; which is more than simply to reason against, dispute and oppose.  
Yet such as pride themselves, and whose wits glory to maintain error, and to sophisticate the holy and divine Truth of God, had nee● to beware lest they pass from th● one to the other.   

The third Conclusion.  
A simple denial of any divi●● Truth, even of the highest, ev●● of the Trinity, of Christ, of God of the Gospel, of Salvation by Christ, of the Resurrection, of H●●ven, of Hell, is not this Sinne. Fo● though these in a general sense be● Blasphemies and horrible Sins; yet take Blasphemy in the proper sense, which is here meant, for a railing and reviling speech, and it will not hold in a simple denial; it being one thing to deny and reject, and another to revile and rail.  
This is clearly set before our eyes in this Example. They do not barely and simply deny Christ to be the Messiah; but adjoin unto the same odious, vile and contumelious Speeches. So that the Sin against the Holy Ghost is a greater Sin than the bare denial ●f God. If this had been the question between the jews and the Pharisees, whether jesus were the Messiah, and the Pharisees had either denied their Conclusion or Argument, and gone no further, they ●●d not had this Sinne. For thus ●●e in some cases of trial, and further than this may even the children 〈◊〉 God go. Peter denied Christ, ●●d against his Conscience he denied him; yet sinned he not this Sin, out received mercy. Much less do Pagans and Infidels, Turks and Barbarians, that ignorantly do the ●ame.   

The fourth Conclusion.  
A denial of any, even the greatest divine Truth, that is, though ●ith protestation, swearing, forbearing, cursing and abjuration, is ●ot this Sinne. For though every ●aine Oath, even for the Truth, be ●ome kind of Blasphemy; yet to ratify and confirm error, yea th● grossest errors, with oaths and adjurations, are not Blasphemies 〈◊〉 strict and proper sense.  

Mat. 26.74.  Hence Peter, who did not onel● deny, but forswear Christ, yea anathematised themselves if he knew Christ, was notwithstanding free from this Sin, though he sinne● against both knowledge and Conscience. So that he that commi●● blasphemy against the Holy Gho●● commits a greater Sin than 〈◊〉 doth, that denies and renounce● and forswears Christ.  
By this also it appears, that the simple Sin of Apostasy is not th● Sin against the Holy Ghost. Fo● he is an Apostata, that having professed Christ and the Gospel, doth after deny and renounce the same; but that a man may do, and yet not commit this Sinne.    

The third part. Of the Nature of this Sinne.  
HItherto of the Name of this Sinne. Now followeth the Sin itself, which, duly weighed and scanned, will direct us ●ndeed to the true knowledge of the Sin against the Holy Ghost. For the Sin here committed being ●hat Sin; the true description of the Sin here committed, will describe the Sin against the Holy Ghost.  
The Sin then here committed (as appears by all the Circumstances of this History) is an open, confident, and desperate opposition un●o the public profession of the gospel's; wherein contrary to knowledge and conscience, they freely, wilfully, spitefully, and maliciously rail against and revile th● same.  
1 That this their Sin was a sin of Opposition, appears plainly. For in the committing of it, they directly opposed themselves to these jews that professed Christ, being touched with his miracles.  
2 That it was an opposition to the Gospel, it is apparent. For they opposed to this Article of the Gospel, that jesus was the Messiah.  
3 That it was an opposition to the profession of the Gospel, appears; in that it did arise upon the people's profession.  
4 That it was an open opposition, appears. For it was in the face, presence, and hearing of the multitude.  
5 That it was confident and desperate, appears by the tenor of all the words.  
6 That it was contrary to conscience & knowledge, appears both by our Saviour Christ's conviction, and the monstrous absurdities that they were driven unto therein.  
7 That they did it freely and wilfully, appears by the tenor of the Text.  
8 That spitefully and maliciously, is apparent: For they spit out their gall against Christ in the most odious manner that may be.  
And this may serve to show the detestableness of this Sin, and the horrible impiety of them that commit the same.  
Now it remains that from hence we gather the description in general of the Sin against the Holy Ghost, which must needs be the same with ●his.  
The Sin against the Holy Ghost than is an open and malicious opposition made unto the professors of the Gospel for the Gospel's sake, wherein, contrary to knowledge and conscience, a man doth freely, wil●ly, desperately, spitefully re●●le the Author and Professors ●hereof.  
This according to the judgement ●f most Divines, is the nature and quality of this Sin: For the better understanding whereof; we will,  
1 Explain the words;  
2 Prove the Truth; and  
3 Show the horribleness of the Sinne.  
1 It is an Opposition: which is not a bare conceit, imagination, affirmation or assertion. For though these be where there is an opposition; yet these may be without opposition. But opposition is when a man of purpose setteth himself against another. For Example; a man in arms on horseback with spear in hand, though he ride and run, and shake his spear never so much, yet except there be a person, to whom he opposeth himself, he cannot in so doing be said to make opposition; and yet he that maketh opposition, useth no other kinds of motion. So that admit a man were so wicked as to revile and blaspheme alone by himself; yet such a reviling and blaspheming is no opposition. Again, Opposition is a mutual confronting of two Opposites, when the one setteth itself ●gainst the other. For he cannot be said to make opposition, that go●●th or holdeth with another, or that pursueth one that flieth away. This Sin therefore, being a sin of Opposition, is not committed with those that are of the same wicked mind, or that do not hold any contrary part.  
2 An open or public Opposition, is that which is not only proclaimed, but acted before the faces of men. It is a solemn opposition in the presence of others. So that it is as a solemn combat.  
3 It is also confident, not a fearful and timorous opposition, but with all resolution and boldness. Not such an Opposition; as when a ●an is afraid of himself, or runs ●way from his own shadow. So that the Fool that saith in his heart, ●here is no God, 
Psal. 14.1.  but dares not say it 〈◊〉 words, and that boldly too, even ●o the faces of them that hold the contrary, is not guilty of this ●inne.  
4 It's against the professors of the Gospel, the holy and religious men of God, who in a special manner represent God: these are the persons that in this Sin they oppose themselves against.  
5 For the Gospel's sake: this is the very cause of their Opposition, not for any other by respect.  
6 Wherein they revile, not the persons so much as the Gospel, especially professed and embraced.  
7 Freely; without force or constraint.  
8 Against knowledge and conscience; not in simplicity and Ignorance.  
9 Wilfully; against all good means to the contrary.  
10 Desperately; contemning all the mischiefs that may follow.  
11 Maliciously; from an heart in a special manner set on fire by Satan against God and all goodness  
Now that this Sin is such as i● here described.  
1 This description is agreeable to our precedent, and to other precedents; to wit, that of julian the Apostata, etc.  
2 This is such a Sin, as is no● possible for any that hath the least degree of grace and sanctification in him to commit.  
3 They that commit the Sin here described, are as fare from all grace and goodness, as a man can imagine; neither can the wit of man imagine an higher wickedness.  
The greatness of it may thus appear.  
1 Not to love or respect the professors of the Gospel is a great Sin, and an injury unto Christ, yea, a kind of enmity unto him.  
For. 1 They that so do break the special commandment of the Gospel, 
john 13.34, 35.  a new Commandment that Christ gave unto his Disciples, and in them to all that look to be saved by him, that they love one another, as Christ hath loved them.  
2 There are no persons more lovely than they if men had eyes to see the same. For they are not only sacramentally, but really washed from the guilt of all their S●●nes; they are new Creatures, born ag●●ne of the Spirit of God; they are the living members of jesus Christ; they are quickened by the Spirit of God; they are heirs of the Kingdom of Heaven, Temples of the Holy Ghost; the Sons and Children of God. What greater or more admirable matters can there be deserving love and admiration than these? So that not to love the true professors of the Gospel, is to profess a contempt, and a light regard of Regeneration, of the Spirit of God, of the blood of Christ, of Christ, of Heaven.  
3 No persons deserve more love than they, if men were not wonderfully besotted. The Husband of the Wife, 
Semen sanctum statumen terrae. Isa. 6.13.  the Father of the Child cannot deserve so much.  
For 1 Under God they are the very pillars and foundations of the Earth. It's for their sake that the Earth endureth; when their number is fulfilled, the World shall have an end.  
2 They are the causes of all the blessings that are in the places where they live: They are men that love all, hurt none, are ready to do good unto all. Their prayers pull down from God many special blessings upon the very wicked. They desire earnestly, and seek after the conversion and salvation of all men. They rejoice in the good of all, they sorrow for the hurt of any; wherein can there be greater desert?  
But they that commit this Sin, do not only not affect them, but set themselves against them; are opposites and adversaries unto them. And this is a greater degree, to be professed enemies unto professors of the Gospel, than to be bare contemners of them; yea, this must needs argue much wickedness in the heart.  
For 1 All true professors of the Gospel are honest men, and good men. And for men to be professed enemies and opposites to honest and good men must needs argue a wicked heart.  
2 A man cannot oppose himself, and be an enemy unto a true professor of the Gospel, but he must needs be an enemy, and oppose himself some way or other to the Gospel itself, and to Christ. For these are so near united the one to the other, that one cannot touch the one, but he must withal touch the other.  
3 He that stands in opposition to the professors of the Gospel, cannot but be in league and amity with the enemies thereof.  
2 For a man to hate the Children of God in regard of their personal infirmities, or in regard of some injuries received at their hands were a sin grievous and inexcusable. For besides that it is evil and unwarrantable upon such grounds, to hate any whomsoever; there are those lovely parts and graces in all good Christians that may well more than countervail and weigh down any such wants and imperfections, as may be in any of them, and such wrongs and injuries as by occasion thereof they may offer unto any.  
But to hate them (as in this case) not in regard of any such special quarrel against them, or in respect of any private injury and wrong received from them, but to dislike (yea to spite and malign) them for their very profession; it is not so much to hate Christ for them, as to hate Christ himself, and Christianity in them, and to hate them for Christ.  
3 For a Turk or a Pagan that never knew better (out of a love unto, and zeal of that way and worship that he hath ever been trained up in) to oppose himself in such sort to the professors of true piety, were a fearful course, and likely to bring upon the head of such a one, a fare greater than ordinary ●easure of God's wrath; the certainty whereof, by many dreadful judgements inflicted upon heathen persecutors of his people, God hath sealed up in sundry ages at several times.  
But for one that himself hath acknowledged Christ, been enlightened by the Spirit of Christ, convinced in Conscience of the truth of the Gospel, yea, and outwardly made profession of obedience thereunto; for such a one, I say, spitefully to oppose himself against the professors of that which he hath formerly been instructed in, possessed with, convinced of, and professed to embrace; what is it but wittingly, and wilfully contrary to knowledge and conscience to go out of Christ's camp, to turn head against him, and to wage war against those that adhere still unto him? which is yet far more fearful than the former.  
4 For a traitorous wretch, having so gone out from his Sovereign, to go on obstinately in his rebellious courses, without any thought of repenting or returning again to him, neglecting all such courses whereby pardon might be procured and favour regained; and that when opportunity of achieving it, were oft offered unto him, were a very damnable and desperate course.  
But in this kind the case is yet fare worse than so: For those that commit this Sin, not only refuse to use any means of recovery, but even contumeliously reject God's mercy tendered unto them in the Gospel; tread the pardon itself as it were under their sect; trample upon Christ the person that purchased it for them; despite the Spirit of God, that revealed, and that should seal it up to them, and maliciously impugn and oppose those that either have accepted, or make show to accept of it. And what can there be imagined more hideous, or more hellish than this is?   

The fifth part. Of the Conviction of this Sin.  
HItherto of the Conception and the Birth, of the Name and the Nature of this Sin. Now the fifth point followeth, which is the Conviction of it; wherein our Saviour laboureth to ●hew, that the Blasphemy they uttered in this open and shameful manner was against Conscience, and of malice and despite; and that therein they did openly rebel against God, and set themselves against the kingdom of God.  
They laid to our Saviour Christ's charge, that (as if he were an Arch-Magitian, or Conjurer, or a Practitioner of the black Art) he wrought ●●ose great and marvellous works, which he did, by the power and help of Beelzebub the prince of devils.  
Our Saviour on the other side:  
1 By reasons disproves their blasphemous assertion.  
2 By other reasons proves the contrary truth; to wit, that what he did, he did not by the power of Satan, but by the power of God's Spirit.  
Where before we descend to particulars, let us make some general use of this practice of our Saviour. He pronounceth not the sentence of condemnation for this Sin, before he have by evident reason convinced them to be guilty of it. It is against the Law of Love and Charity to judge and condemne● person of any crime, without j●● reason and good cause. And th● greater the crime is, the greater mo●● our presumptions be, before we must condemn. Before therefore we lay to the charge of any th● high and horrible Sin, it behoove us to be able by sound and sufficient reason to convince them first of i● Accusers have ever been esteemed odious, except there have been some just cause; much more false Accusers: and the greater the crimes are, the more odious they are, that accuse any falsely of them. It must therefore needs be most odious, to accuse one falsely of such a crime without evident Conviction, as is of so high and heinous quality as this is.  
And as this is a great Sin against others, so is it no less Sin against ourselves; especially in laying to our own charge this Sin above all other. For howsoever in other sins, I may do another more hurt than myself; yet if I could lay this Sin to the charge, though of the greatest innocent in the World, I should not do him so much hurt, as in laying it upon false surmises and grounds upon myself. For another's Soul is never the worse for my false judgement. But in this case especially, if we feed and nourish such conceits, many direful and dreadful Effects will follow in our own Souls. For,  
1 He that accuseth and condemneth himself of this Sin, he thrusts God out of his room, and sits himself therein, when without warrant from the Word, and direction from those that have better insight in the same, he takes authority to arraign, judge, and condemn himself, when he is not his own, but Gods, to judge and condemn. Men must assent to God's judgement and sentence revealed in his Word, and measure their judgements and condemnations by it; not judge or condemn of themselves. As a man, except he have commission from God, may not judge or condemn another to a bodily death; so much less may he judge or condemn himself to eternal death. We have power to deserve Hell; but we have no power to condemn ourselves too Hell.  
2 He that yields to this Temptation, what doth he in effect but give himself to the Devil, acknowledging himself of right to belong to him, and not to God, and to be actually a subject of his Kingdom. For he that shall pass such a condemnation as this against himself, knoweth that there are but two spiritual Kingdoms, he knoweth that the Kingdom of God doth not belong to such a Sinner; and that therefore he must needs belong to the other. Now were it not a great presumption to give away a Soul, which Christ hath reckoned at so high a price, that he hath purchased it with his own precious blood, without a commission from God.  
3 He doth what he can immediately to plunge his Soul into Hell-fire. For how can he choose ●ut be possessed with hellish agonies and torments, when he shall ●●dge himself past all hope of mer●●? And if it be a sin for a ●an, be he never so vile a wretch, ●● cast his body into the fire or ●●ter, or to set but his Neighbour's or his own house on fire; ●●w much more than to fling his Soul into such spiritual torments?  
4 He striketh dead, or casts into a swound all the graces of God in him; takes away their spirit, their life, their motion. For this course it quencheth the light of Faith, cooleth the heat of Love, killeth the heart of Hope, and maketh a man wholly unapt to do God any good service. For how can he that despairs of mercy, pray unto God? What good will it do a man with tears to confess his sins to God, when he knows and assures himself he shall be damned for them? What heart can he have to think on God, when he shall judge that all those blessings, that God hath bestowed upon him, shall but work to his further condemnation?  
5 Though it be most certain that they that are afraid that they have committed this Sin, neither ever have, nor ever shall commit this Sin, so long as they continue so affected; yet to admit of such conceits, is the next way in the world to bring a man to the next door in committing it. For as nothing is more powerful to beget love and obedience, than a persuasion of our Salvation: so on the contrary, nothing is more effectual to beget in us a spite and ●alice to Christ and the Gospel, than a persuasion of our damnation.  
Now before that the Evangelist ●●teth down the Arguments of Christ's Conviction, he premiseth ●●is, that Christ knowing their Thoughts, said unto them. And by saith he so, when in all likelihood he heard their words, and his answer confuted them? By is it should seem that the Sin ●●ainst the Holy Ghost, is commit●● in Thought rather than in ●ord.  
Nay: by this it appears that it not committed in word only, in thought also. But that they 〈◊〉 thoughts breaking forth in ●●rds also, appears, not only by the Name Blasphemy; but by the words of our Saviour, Whosoever shall speak against, etc. verse 32. Neither (reserving due reverence unto them that may have better reason to judge otherwise) do I take this to be meant of those thoughts by which together with their words they committed this Sin, which were rather of affection; but of some other thoughts of judgement. They made no doubt of this in their minds, that the Devils that were cast out by Christ, suffered manifest violence; and that they were not cast out by any voluntary compact or colourable force, but by a violent power and strength: upon which our Saviour worketh. For else his discourse and reasoning that he here useth wit● them, had been vain. For he take it as granted, that Satan had violence offered; that his expulsion was by force, etc. This then is th● meaning, that Christ not only hearing their blasphemous word● but knowing also the very secret Imaginations of their hearts, goeth about to confound them, and by evidence of Reason grounded upon their own Thoughts and Imagination's to convince them of a spiteful and malicious blasphemy.  
The Use hereof.  
1 This Sin shows how hard 〈◊〉 is to convince a man of this Sin. ●ee their words and deeds never so spiteful and malicious, yet you ●●all never make them acknowledge 〈◊〉, except you deal with their thought, and wrestle and strive ●ith them. Else what need Christ ●ave meddled here with their thought? If he had gone no ●●rther than their words, one would ●●ink he should have matter enough ●gainst them; but he is feign to go ●●ther. And therefore though a ●an could dive into the deepest secrets of one's Soul that hath committed this Sin, though he could ●ll as it were his heart out of his ●●dy; though he could show him 〈◊〉 the secrets of it as it were in a ●asse, how his words and affections are set against his knowledge and conscience; yet it will not serve the turn. Christ had more advantage of these wretches than we have, and could have gathered more out of their wicked words than we can; and yet notwithstanding he deals not with words only, but with thoughts, and yet cannot bring them to acknowledge this Sin; though 'tis likely he pricked their Conscience with it, and in it convinced them of it.  
2 In that our Saviour deals thus with their Thoughts and the secrets of their Soul, and withal is feign to beat upon them with so many reasons to prove them guilty of such a Sin: this shows the property of those that have committed this Sin, not to acknowledge it when it is committed, much less to be grieved and troubled that they have committed it, So that so fare are they from acknowledging it themselves, th●● though Christ jesus himself should lay it to their charge, yet they would not yield to it. And therefore this is an undoubted sign of one that hath not committed this Sin, to fear, and accuse himself of the committing of it. For,  
1 This is the property of Sinners to hid and conceal, and not to acknowledge a Sinne. And the greater men's Sins are, the loather are they to acknowledge them. But this is the greatest, Sin that is.  
2 The greater Sinner, the harder Heart, and the more senseless of Sin: the harder heart, the further from remorse.  
3 This is a Sin of malice and spite; and we know a man will rather break his heart than acknowledge such a Sinne.  
4 They that commit this Sin ●re most graceless: But there is ●uch grace in this, to fear and suspect ourselves in this Sinne.  
Now I come to the particulars ●herein Christ opposeth unto their blasphemy; not so much labouring therein their conversion as their conviction, that from it he might pass to their sentence of condemnation.  
The question that Christ disputes, is, whether he did cast out Devils through Beelzebub.  
The first Argument whereby he confutes it, and by consequent convinces them of furious spite and malice, is this:  
If I through the power of Beelzebub have cast out these Devils, then is the kingdom of Satan divided, and at war in itself.  
But the kingdom of Satan is not divided, and at war in itself.  
Therefore I cast them not our through the power of Beelzebub.  
The first part is true, except they should imagine that herein the Devils played one with another, and in mockery or some policy made opposition one unto another. Which howsoever in words they had been likely to have done, if they had had so much cunning then, as some in our times now have; yet in their Conscience, which our Saviour smites at, they coulport, because it could not possibly suggest unto them the least colour of a reason, why the Devils should, as it were upon a Stage play their parts in that manner: but they discerned a manifest enmity between that Spirit by which Christ did this work, and those that were cast out; and therefore Christ proves it not, but lets it pass.  
Whence learn we this practical method of Christ, in dealing with desperate Sinners, not so much to strive to stop their mouths, as to touch their conscience, and therefore not to weary ourselves with endless wranglings & brawls, as if it were possible to stay their thoughts: It's enough if we can convince their conscience; which when we have done, let us leave them and their Conscience together to decide the controversy. If men could observe but in some measure this Rule, the World had not been so full of endless controversies as it is. Christ in this controversies goes no further than so: as if he had said; you see & hear, you Scribes and Phari●●●, and your consciences tell you; and though you be impudent enough to deny a manifest truth, yet you cannot gainsay this; that there is between that Spirit which I use, and those that are cast out, a perfect hatred and jar, and a most fiery dissension. And therefore if my Spirit (as you spitefully and blasphemously affirm against knowledge and Conscience) be Beelzebub; then is there hatred, division, war, tumult, and civil dissension amongst the Devils, one seeking the ruin and overthrow of another, and labouring to cut the throat of another. This proposition Christ leaves, though it might be cavilled at; and a man may dwell all the days of his life in clearing of such a proposition as this, if he would go about to clear all oppositions and cavils.  
He passeth to the second part, which is this; But the Kingdom of Hell is not divided against itself: as if he should say; But it is too gross and absurd for any, that are masters of common wit and reason, to imagine, that Hell is up in arms against itself, and that there is deadly feud amongst the Devils of Hell, that they war and fight in this manner, as you are eye-witnesses of, one against another among themselves.  
This our Saviour Christ proves by a short reason. For than Satan's Kingdom could not stand and remain, but should be near unto an end. For that is the state of all Kingdoms rend with civil dissensions. So that by this reason, either they must herein speak maliciously and against Conscience, or else they must of necessity maintain the former absurdities. And they were no doubt special positions of the Pharisees, which Christ here frames his Argument of.  
The second Argument is thus conceived.  
By that Spirit, which your Children cast out Devils by, do I cast out Devils.  
But your Children cast not out Devils through Beelzebub.  
Therefore neither do I cast them out by him.  
In this Argument there is some doubt what is meant by their Children. The best of our Interpreters hold it to be meant flatly of our Saviour Christ's Disciples. But I must crave leave to descent with reverence from them: For, 1 there is no more reason to call his Disciples their Children, than himself.  
2 In holding that Christ cast out Devils through Beelzebub, they must needs hold that his Disciples must do it by the same Spirit. For it were senseless to imagine, that the Disciple should do it by the Spirit of God, and the Master by the Devil.  
3 By Children are not unusually meant Scholars and Disciples. Hence by the Children or Sons of the Prophets, are meant those that sat at their feet to learn: as Paul might be called one of gamaliel's Children or Sons. And therefore I take it, that Christ means it of some of the Pharisees own disciples and scholars, that were no professed Disciples of Chris●: which, as it seems, in those times had special Gifts to cast out Devils, for the grace and countenance and confirmation of the true Religion, which the Pharisees sitting in Moses chair, professed and taught: And of these, I'm persuaded, Christ speaketh in this place.  
4 He speaketh of some near unto them, when he saith, They shall be your judges: meaning such as they could not with any honesty appeal from; whereas they might from Christ's Disciples.  
5 Some such are mentioned, 
Mar. 9.38. Luke 9.49.  whom the Disciples found casting out Devils.  
6 Except this be the meaning, I am not able to discern what force in the world there should be in this argument. For any man may see that our Saviour taketh it as granted, that the Pharisees did hold and maintain, that the dispossession that their Children used was the act of God, and done by the finger of God. And if it be so understood, there is great force in the Reason, and it's a stronger than the former. And this is the sense of it.  
If I cast out Devils to no other end and purpose in substance, than many of your honoured and renowned Scholars do, than I do it not by Beelzebub.  
But I do it to no other end than they, but to confirm the same doctrine and faith.  
Therefore I do it not by Beelzebub.  
The proposition is evident: for else their ends would have been as contrary as their Spirits.  
The assumption no doubt was as evident. For Christ wrought these Miracles, to confirm no other Religion or Doctrine, than what in substance the Exorcists did, set down in Moses and the Prophets, howsoever there were some difference in the manner. So that if the Miracles of Christ were as effectual against the kingdom of Satan, as their Exorcists were, and as powerful to confirm the Kingdom of God, and had no other apparent ●se; this Argument must needs be very good: (howsoever in their ●ormes there were some differences:) ●or is it not absurd to imagine that Christ should use the very something against Satan that the jews ●id; and to the very same end, to confirm the Kingdom of God, ●nd yet do it by a contrary Spirit, ●hough it were done after a divers ●anner?) Suppose two persons set ●pon some notorious Thief, the ●ne smites him with a Sword, the ●ther with a Pistol, and both have ●o other end but to save men from ebbing: now were it not absurd, ●hat for the very act doing, the one ●f them should be justified, and the ●her condemned as a friend and well-willer to Thiefs and Rob●rs?  
The third Argument is this:  
If I in your Conscience cast out Devils by the power only of God's Spirit; then have you spitefully blasphemed the Holy Ghost in avowing this publicly, that I did it by Beelzebub.  
But I, in your own Conscience, have ●●st out Devils only by the power of God's Spirit.  
You have therefore in so saying spitefully blasphemed the Holy Ghost.  
The proposition is clear, and cannot be denied.  
The Assumption he thus proveth.  
That Spirit that offereth violence unto the Devil, and by strong hand casteth him against his will out of his strong holds and possessions, is only the Spirit of God.  
But you in your Conscience know that that Spirit whereby I cast out Devils, is no other than the Spirit of God.  
And by consequent you herein wilfully fight against God and his Kingdom, which in my works have shined before you, and have offered themselves unto you.  
The Assumption he setteth forth by a plain and familiar comparison; ●●sembling that Spirit to a strong and mighty man, that goeth into another man's house, and by force in ●espight of him binds him and robs ●im.  
The fourth Argument is contained in this Sentence, He that is not ●ith me, is against me, etc. and is ●●us framed:  
If the Spirit of God were not ●ith me, and did not build with ●e in the work that I labour in, then ●ould the Holy Ghost set himself ●gainst me, and destroy whatsoever do:  
But the Holy Ghost is not against me, nor destroyeth what build.  
The Spirit of God therefore is ●●th me, and buildeth with me in ●y work.  
And this Argument must needs unanswerable, if it be considered, that if Christ had been an Impostor indeed, and a deceiver, he had bee● the most abominable Blaspheme● upon Earth: and exercising these tricks only in the Church, to pu● men from Religion; the Spirit o● God would never endure it.  
All these Considerations the● laid together, it is too too apparent that these Scribes and Pharisees di● most spitefully, and maliciously revile and blaspheme the Hol● Ghost. And thus you see how palpably our Saviour Christ, by stron● and evident Arguments, convince● them thereof.  
Now this is the general an● main use of this point; To imita●● our Saviour Christ.  
1 In judging of the true nature of this Sin in general.  
2 In being able to detect it i● special, in those persons that sha● commit it. Without the former man cannot do the latter: and without the latter a man hath no use 〈◊〉 the former.  
Now the knowledge of the Nature of this Sin hath these uses.  
1 It serves to show us the horrible corruption of our Nature, what a monstrous Rebellion lies and lurks in us; if we should be left to ourselves, like enough to break forth from us. Who would ●hinke it possible, that there should be so much corruption in man, as to all into such a Sin against the Saviour of the World?  
2 It serves to teach us, that God's mercy is mingled with wisdom; ●hat it is not a mad or a foolish ●ercy; that he is not one that will ●●st his mercy away hand over ●●ad; that he cannot endure to have ●is grace and mercy wilfully and maliciously abused.  
3 It serves especially to comfort ●hose who are afflicted in Conscience for their Sin, and are by Sa●●n persuaded that they have committed this Sin; who in this case ●n have no comfort but by the knowledge of the Nature of it.  
4 It serves to stir us up to thankfulness, that God hath so stinted us, and kept in the Corruption of our Nature so fare forth, that we have not fallen into it.  
The knowledge how to detect it, serves for these uses:  
1 That we may not labour in vain, in endeavouring to cure that which is remediless, by casting of holy things to Dogs, 
Mat. 7.6. 1 john 5.16.  and praying for such.  
2 That both we may ourselves, and be a means that others also may fly from them, and avoid them.  
3 That the certain consideration of their end and confusion may lift up our heads above those evils that they are wont to inflict upon the Church and Children o● God, and the professors of the Truth and Gospel of Christ.  
Now for the detection of th●● Sin in those that have committe● it, it is thought to be hard, yea impossible. But indeed the hardness groweth more from our Ignoran●● of the Sin, than from the difficulty of it otherwise. For it should ●eeme that God writes no Sin so evidently upon the foreheads of ●hose that commit it as this. For,  
1. It's committed in word as ●ell as in thought.  
2. It's committed publicly, ●ot privately.  
3. It's desperately and directly immitted, not by sleight only, or ●der-hand.  
4. It's an act of open spite and ●alice.  
Thus fare it cannot but be evi●nt. The greatest difficulty lies in 〈◊〉, to judge of these three things.  
1. Whether it be done freely, 〈◊〉 in special Temptation.  
2. Whether it be done delibe●tly.  
3. Whether against Knowledge 〈◊〉 Conscience.  
These Considerations must be ●ghed.  
For the first, whether freely and upon some special Temptation; Consideration is very needful. ●w I do not mean by Temptation, a moving or stirring up to do the Sin, but a special coworking in the Sinne. For Satan's work in a Sinner commonly called Temptation, is double 

Motion by 

Persuasion,  
Terrifying.    
Commotion.    
Motion is then when by secret ●●stinct, by reason, persuasion, al● ring, enticing, terrifying, &c, 〈◊〉 moveth one to the Sin; and th● he doth in any Sinne.  
Commotion is when over a● besides his Motion he helps to a●● the very Sinne. And this is doubl● 

either with,  
or besides   will.  
This may better be understood 〈◊〉 similitude: as when a man shall 〈◊〉 persuasion only stir up one 〈◊〉 do a mischief, as to kill a man, l●ving him alone to do the act; shall assist him also in the doing it.  
So that what a man doth in 〈◊〉 kind, either of Fear, or by Commotion besides will, cannot be t● Sin, which is the greatest of Sins, ●●d therefore must needs have full consent of will. So that,  
1. Manifest Fear, either of Life, 〈◊〉 of that which is as dear as Life, 〈◊〉 public shame, and extreme mi●y, or bondage.  
2. Some great hope of receiving ●●me special good, that a man arwe all earthly things desireth; or of ●oving some grievous evil pre●●t upon him.  
3. Special Temptation, as Fren●, or Satanical Illusion by dream asleep, discharge of this guilt.  
For the second Consideration; ●tes of Deliberation are,  
1. Constancy in the continu●e of it.  
2. Confidence in the mainte●ce and defence of it.  
3. No appearance of any distur●ce or passion, but a freedom of ●●d in the committing of it.  
4. A shameless and bold beha●ur after the committing of it.  
5. A seeking and taking hold of opportunities of committing it.  
For the third against knowledge and Conscience, this is known;  
1 When men go against the● own grounds and principles (i● their blasphemy) which they ho●● and maintain with zeal and affection.  
2. When they are feign to fly i● the defence of their blasphemy to shameful lies and slanders.  
3. When being evidently so f● convinced of the Sin in general to wit, that it is a blasphemy and slander of the Spirit, yet they cease not still to maintain it.  
4. When the more they see it detected, the more still they commit it.  
By this that hath been spoke● may appear, that very many, if no● the most of the jesuites and learne● Papists in these days have and do● commit this Sin; since al● these points may be determined i● them.   

The sixth part. Of the Condition of this Sin.  
FRom the Conviction of this Sin pass we to the Condition of it. And here ●riefly to recapitulate the sum of ●ll that is past. The more that our ●aviour Christ by the works of the spirit did manifest himself to be ●●e Messiah & Saviour of the world, ●e more did the jewish Rulers and governors malice and despite ●im, and that Holy Spirit of God ●y which he wrought them.  
And here, whereas our Saviour ●nd miraculously healed a man posssed with a Devil that was both ●ind and dumb, which so deeply ●ffected the people, that they be●n thereupon to be persuaded ●at he was indeed that Messiah ●hich was to come: This effect of Christ's Miracles so enraged th● Scribes and Pharisees, and mad● their malice and spite so to boil an● seethe over, that, though in their consciences they were convicted eve● by the same works that he was th● Messiah; yet the more they were convicted the more they were enraged breathing out of their hellish throat direful and damned blasphemy against Christ, and against that Spirit by which he wrought; affirming in the extremest bitterness, tha● Christ in casting out of Devil● wrought by the Devil; and that th● devil whereby he wrought, was Bee●zebub himself the prince of Devils  
Our Saviour thereupon having first evidently proved that they wer● in their own Consciences convicted, that that which they said was most false slander, proceedeth after to show further the fearfulness o● this Sin above all other kind's o● Sin whatsoever: that, whereas a● other Sins may be forgiven an● pardoned, and are all forgiven an● pardoned to some person or other; this kind of Sin alone shall never be forgiven to any, either in this life, or in the life to come, but that those who shall be so graceless to break out into the same, shall as certainly go to Hell as there is an Hell.  
So that our Saviour here makes a distinction of Sins, that some Sins are pardonable; that other some are unpardonable.  
For the first he saith, that all Sins, one only excepted, may be pardoned, yea though a man should revile and blaspheme even the Son of God himself.  
For the second, he affirms that one Sin only is utterly impardonable, and that Sin is the blasphemy against the Holy Ghost.  
In the former part, when our Saviour saith, that every Sin and Blasphemy shall be forgiven unto men; His meaning is not that they shall certainly and absolutely be forgiven to all men, so that no man for any Sin whatsoever shall go to Hell, if he can keep himself from that one sin that cometh after.  
For then there should go but a few, to speak of, to Hell: whereas it is clear by God's Word, that the number of those that shall be saved is but a small number in comparison of those that shall be damned.  
Furthermore, the Scripture is as clear that men are and shall be damned for other Sins besides this. The rich glutton in the Gospel was not damned for this Sin, 
Luke 16.  but for his unmercifulness to Lazarus, that miserable spectacle at his door. And our Saviour's Sentence of condemnation that he shall pronounce at the latter day against those on his left hand, 
M●t. 25.41, 42, 43.  shows the contrary.  
Yea this Doctrine so taken, should be a Doctrine of the greatest liberty that ever was taught, and a very dissolving of the Law. For then might men murder, and whore, and steal, and lie, and swear, and forswear, and do any thing without danger of Hell, so that they kept themselves from this Sinne.  
But his meaning is, that this one Sin excepted, there is no other particular Sin, how high or heinous soever, but it is pardoned in some or other, may be pardoned in any, and shall be pardonable in all, if the fault be not in themselves.  
1 That they have been pardoned in some, the Scripture doth amply testify. That Mother Sin of all in eating the forbidden Fruit was forgiven in Adam and Eve, and in all the Elect, though eternally punished in the Reprobate. So the Sin of Drunkenness in Noah: the Sin of lying and consening in Rebeckah and Iac●b; the Sin of Incest in Lot; the Sin of Murder and Adultery in David; the Sin of Apostasy and Idolatry in Solomon; the Sin of Oppression in Zachee; the Sin of robbing and stealing in the Thief on the Cross; the Sin of bloody and spiteful persecuting of the Saints of God (which cometh nearest the Sin impardonable) in the Apostle Paul.  
2 That they may be forgiven, and are pardonable in any, appears by this, that they have been pardoned in some. For if a Sinner can say that such or such a Sin, which he is guilty of, hath been pardoned in such or such a person; why should he despair, as if God would not or could not pardon it in him? That which God hath done in any, he can do in thee.  
3 That all other Sins are pardoned in all, except the fault be in themselves, is evident also. For as God forceth none to sin; so he forceth none to continue in Sin: And it is not for Sin so much that he damneth any, as for the continuance therein without Repentance. And there are none that live in the Church, and have the use of their understanding, but he vouchsafeth them sufficient means to bring them to Repentance, if they would use them, and seek after them. He vouchsafeth indeed to some greater and more effectual means than to other some, and doth work more powerfully in the means. But there can none complain and say, that they wanted means, and that the fault was not in themselves that they repent not.  
Use. 1 This point serves to comfort those that are afflicted, and mourn, and groan under the burden of their Sins, and through the sight of their Sins are brought as it were to the Gates of Hell, and to the pits brink of despair. How should the consideration of this support them against all such Temptations, that our Saviour himself should with his own mouth profess that all Sins but one are forgiven to men? So that be their Sins never so many, never so great, yet if it be not that Sin, there is hope of mercy, if due means be used, and they do not desperately exclude themselves therefrom.  
2 This serves not to encourage and hearten any to go on in their wont course of sinning; but rather the contrary. It is the unspeakable goodness of God to be ready to pardon all manner of Sins. But it's gross folly and impiety in Sinners to think and conceit that he will pardon any but such as use means for the getting of a pardon. The Prince is a gracious Prince in pardoning Traitors or Murderers. But this consideration, that the King may do it, or hath done it, is no motive to make those that are Traitors or Murderers secure, much less to go in their Treasons and Murders: But they must be content to sue out, yea to pay dear oft for their pardons, or else their hope will lie in the dust. So is it with God. It's true, he is merciful, and ready to pardon any Sin; yet he hath and will condemn the greatest part of the World: and he will pardon none but such as use the means to sue out and purchase their pardon, by forsaking their Sins by true Repentance, and humbling themselves b●fore the Throne of God's mercy for them, with a full resolution never to return again to them.  
3 The consideration of this may serve for a special stay to them, who by the subtle Temptations of Satan are made to believe that they have committed the impardonable Sin here spoken of. And commonly Satan, abusing their Ignorance, puts these conceits into the minds of those which are the farthest from that Sin, to wit, humbled and afflicted Sinners. Whereas those are least troubled with the fear thereof, that either have committed it, or are nearest to the committing of it. This therefore may help them somewhat, who know not so well what the Nature of that Sin is, to consider what particular Sins God is reported in the Word to have forgiven to his Servants, and to consider whether their own Sin be not one of the same kind; which if it be, they may thence then infallibly conclude that it is not that impardonable Sinne.  
All other Sins than are at the least pardonable; yea they have been pardoned in some or other, and may be pardoned in any: But in whomsoever this Sin is found, which we principally entreat of, to wit, of Blasphemy against the Holy Ghost; he is certainly without all redemption a firebrand of Hell. We cannot of any other Sinner pronounce an absolute and definitive Sentence of damnation; no, though he should breathe out his last gasp in filthiness and blasphemies: of this we may. He that hath committed this Sin, is branded for Hell, and is more than bored or burnt in the Ear for Satan.  
Quest. But why will not God pardon this Sin?  
Answ. We can give no reason why, but his Will. It shall not be pardoned, because he will not pardon it. He hath from Eternity decreed the contrary; and the main ground of his Decree is his . So that a man can answer no otherwise to this question, than this, why the Lord should punish judas his betraying, and not Peter's forswearing.  
Ob. But doth not this lessen the Lord's Mercy? For what? may some say: Can man then in sinning go beyond the Lord in mercy? Can a man by any Sin drown the mercifulness of God towards him?  
Answ. Though the greatness of Sins forgiven argue the greatness of God's mercy; and though it argue greater mercy to forgive all Sins than some only, and all men than some; yet you see this, that God hath decreed not to show mercy upon all men. And as we must not tie his Love and Mercy, which is most free, to the persons of all men; so we must not tie it to all Sins any further than himself hath tied it. It should suffice us, that God is so infinite in mercy as to forgive some men; and to forgive in some men all Sins saving one. If he had saved but one Man, and pardoned but one Sin in that one Man (if it were possible for any one Man to commit but one Sin) his Mercy had been infinite. He might as freely have excepted any, yea many other Sins, as whoredom, pride, perjury, Apostasy, etc. But this we must know, that God, as he is infinite in mercy, so he is infinite in his justice: And in his holy wisdom and providence he so mingleth and conjoineth these twain, that the one limiteth the other. So that God is so fare forth merciful as will stand with his infinite justice; and so fare forth just, as will stand with his infinite Mercy. His Mercy doth not drown his justice, nor his justice his Mercy.  
2 Goh showeth Mercy to Sinners, that he might glorify himself in his mercy. But in showing mercy to such a Sin, he might rather seem both to stain his Mercy, and to disgrace his justice.  
3 There is no Sin whatsoever that makes God merciless, but in respect only of the person. In this regard therefore is this Sin unpardonable, because the Lord hath decreed that none shall commit it but Reprobrates, in whom every Sin is unpardonable.  
4 This very Sin potentially is forgiven in all the Elect. For it is not of themselves that they do not commit it, but of God, who bridles their wills. For even they also have the seeds of all Sins in themselves; as the Cubs of Woolves and Foxes, of all mischief and ravening, though they either cannot yet do, or die ere they do hurt aught.  
Use. 1 In comparing the Condition of this Sin with the persons that here commit it; We may note that no outward state and condition of men whatsoever are freed by their places and callings from being Reprobrates and Castaways. Who are ●n this World nearer in place to God than the Ministers and Teacher's of the people, who are as it were Saviour's unto others? yet ●hese, and only these in all the Word of God are mentioned to commit that unpardonable Sinne. Which should make us to take heed, ●ow we condemn the true Religion for the wickedness of their persons that teach it. And again not to content ourselves with this, that we have a place in God's Church. For we may have the highest rooms, and yet stand guilty of grievous Sins▪ yea, the higher rooms we are in many times, the higher Sins are committed of us. Who in higher place than judas? and who committed a greater Sin?  
2 Here is matter of Consolation for the Godly, who desire above all things to be freed fro● Sin, and to whom nothing i● more cumbersome than the burden of Sin; that though they canno● be wholly rid of it while they liv● here; yet the Lord hath prescribe● bounds unto their Sins; so tha● they cannot go so far in Sin against God as a Reprobate may. Fo● no godly man can commit thi● Sinne.  
3 For as much as it is bootless for them that have committed th● Sin to crave mercy of God, ort● hope for grace with God; and tha● Satan therefore hath no more forcible Engine to work despair, tha● by persuading humbled Souls, that they have fallen into it. It behooveth all such, before they open the Gates of their Soul to despair, to try whether they have committed it or no.  
1 If thou dost or hast felt any mark of the Child of God in thee, yea or no. For he that hath any inward mark of God's Child, is still God's Child, and cannot commit it.  
2 Fear of committing it, is a sign of not committing it. For it's a desperate Sinne. And such persons as commit it, use not to be so much troubled that they have committed it, as that they have not opportunity to commit it again and again. Experience itself teacheth this in your grand malicious persecutors of Religion: they use not so much to be troubled for that evil and mischief that they have done, as that they cannot do more. And thus it was with these Scribes and Pharisees.  
3 An unfeigned dislike and hatred of all the malicious enemies of Religion, and a special affection (caeteris paribus) to all the lovers of the Gospel.  
4 An abhorring and loathing of ourselves for it, and an acknowledgement of it, with a desire of pardon, when we suspect ourselves to have committed it, are undoubted arguments of a soul that never committed this sin.  
4 The more fearful and desperate the state and condition is, of those that commit this sin, the more it stands all men in hand to take heed of it, to keep as far as may be from it, and to use all preservatives that may be against it. And to this end,  
1 To know it, and conceive aright of it, that they may the more detest and abhor it.  
2 To take notice of those means by which men have fallen into it, that they may more carefully shun and avoid all such courses.  
3 To take especial heed of those sins that border nearest upon it, and have most affinity with it.  
4 To be throughly persuaded of the curse of God due to sin; and of the blessings of God promised to all obedience.  
5 To be fully assured, that even the least sin that is deserveth everlasting damnation.  
6 To beware of all presumptuous sins, lest else by little and little they come to make the greatest sin no sin.  
7 To set the mercy of God in the pardon of sin, at a high price.  
8 To be oft meditating of the joys of heaven, and the torments of hell; the former whereof, this sin once committed, doth irrecoverably deprive men of, and in bonds indissoluble oblige the committer of it to the later.  
FINIS.