Grieving of Gods spirit Contayning the summe of a sermon preached at Saint Maries in Oxford. The chiefe points intreated on are, Viz. I. Of grieuing of Gods Spirit. II. Of resisting of Gods Spirit. III. Of blaspheming of Gods Spirit, in the highest degree commonly called, the sinne against the Holy Ghost. By Radford Mauericke, minister in Devon. Reade iudiciously, but iudge charitably.
Leauing therefore to hinder your attention, from the matter intended, we will, (God-willing) proceed on with our Text, Contayning a very graue dehortation, of a matter of some great consequence,
Leaving Therefore to hinder your attention, from the matter intended, we will, (God-willing) proceed on with our Text, Containing a very graven dehortation, of a matter of Some great consequence,
Secondly, seeing, resisting of Gods Spirit, is a greater sinne, then grieuing of Gods Spirit, we will (God assisting) speake of that point in the next place.
Secondly, seeing, resisting of God's Spirit, is a greater sin, then grieving of God's Spirit, we will (God assisting) speak of that point in the next place.
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Thirdly, for as much as blaspheming of Gods Spirit, is a sinne (reuealed vnto vs in the Scripture,) farre greater then either of the two former, we will endeuour by Gods grace,
Thirdly, for as much as blaspheming of God's Spirit, is a sin (revealed unto us in the Scripture,) Far greater then either of the two former, we will endeavour by God's grace,
euen grieue the holy Spirit of God, that is, grieuously offend Gods Spirit, whose speciall office is to worke sanctification in the harts of Gods Children.
even grieve the holy Spirit of God, that is, grievously offend God's Spirit, whose special office is to work sanctification in the hearts of God's Children.
The similitude of this speech, may seeme to bee borrowed from a honest Oast, that hath receiued a good Chest into his house, to whome for a while he hath giuen very good entertainment,
The similitude of this speech, may seem to be borrowed from a honest Oast, that hath received a good Chest into his house, to whom for a while he hath given very good entertainment,
but soone after, forgetting both his owne credit, and his Chests comfort, suffereth wittingly and willingly, many disorders to be committed in his house, to the great griefe and discontent of that Chest, which at the first was so courteously intertained;
but soon After, forgetting both his own credit, and his Chests Comfort, suffers wittingly and willingly, many disorders to be committed in his house, to the great grief and discontent of that Chest, which At the First was so courteously entertained;
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Right so it falleth out, betweene Gods Spirit and a Christian man, who in the Scripture is called The Temple of the Holy Ghost, This holy and blessed Spirit as the good Ghest, doth with the Hammer of Gods Word, knock at the doore of our hearts to seeke entertainment.
Right so it falls out, between God's Spirit and a Christian man, who in the Scripture is called The Temple of the Holy Ghost, This holy and blessed Spirit as the good Guessed, does with the Hammer of God's Word, knock At the door of our hearts to seek entertainment.
If any man heare my voyce, and open the doore (for there be many that heare his voice who will not open the doore) I will come into him, and sup with him.
If any man hear my voice, and open the door (for there be many that hear his voice who will not open the door) I will come into him, and sup with him.
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Now when any faithfull Christian, hath thus receiued this good Ghest, and giuen him entertainment to his content, soone after forgetting both himselfe and this his Chest, he suffers other vnruly Ghests, which were in that house,
Now when any faithful Christian, hath thus received this good Guessed, and given him entertainment to his content, soon After forgetting both himself and this his Chest, he suffers other unruly Guests, which were in that house,
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and to keepe a stirre in that house, to commit many shamefull and vngodly prankes, by meanes whereof the good Ghest, the good Spirit of God, is not onely disquieted and troubled,
and to keep a stir in that house, to commit many shameful and ungodly pranks, by means whereof the good Guessed, the good Spirit of God, is not only disquieted and troubled,
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yea and vntill the Oast himselfe who suffered these parts to be played, be seuerely punished in the House of GODS correction, where hee must daily wash his wounds with the water of contrition;
yea and until the Oast himself who suffered these parts to be played, be severely punished in the House of GOD'S correction, where he must daily wash his wounds with the water of contrition;
and as much as in vs lyeth, labour to extinguish and cleane put one the fire of Gods Grace, with the cold water of sinne and vngodlinesse, which water of wickednesse,
and as much as in us lies, labour to extinguish and clean put one the fire of God's Grace, with the cold water of sin and ungodliness, which water of wickedness,
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if it bee not in time dryed vp againe, by Faith and true Repentance (as it is euermore in the elect Children of God) it would needs drowne our soules, in that bottomlesse pit of destruction.
if it be not in time dried up again, by Faith and true Repentance (as it is evermore in the elect Children of God) it would needs drown our Souls, in that bottomless pit of destruction.
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The vse then that we should make hereof is this, That learning hereby the detestation that God hath against sinne, we should alwaies feare to commit it,
The use then that we should make hereof is this, That learning hereby the detestation that God hath against sin, we should always Fear to commit it,
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but with the true waights of the Lords Sanctuarie, and according to the account that God makes of it, assuring our selues that euery sinne in its owne nature,
but with the true weights of the lords Sanctuary, and according to the account that God makes of it, assuring our selves that every sin in its own nature,
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though neuer so small in our sense, being committed against an infinite God, doth iustly deserue an infinite punishment, the ignorance whereof, causeth so little conscience of sinning,
though never so small in our sense, being committed against an infinite God, does justly deserve an infinite punishment, the ignorance whereof, Causes so little conscience of sinning,
and so great prophanenesse to be in common Christians, as is now to bee seene euery-where, by meanes whereof, they doe as our Apostle saith, Constritare spiritum, Grieue the holy Spirit, and as one well noteth vpon that place, quasi ex suo hospitio eum eijcimus,
and so great profaneness to be in Common Christians, as is now to be seen everywhere, by means whereof, they do as our Apostle Says, Constritare spiritum, Grieve the holy Spirit, and as one well notes upon that place, quasi ex Sue hospitio Eum eijcimus,
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Therefore it is well said of one, Oportet nos operam dare, vt spiritus sanctus, libenter in nobis habitet, vt in domicilio laeto ac iucundo nec vlla tristitiae materia illi detur.
Therefore it is well said of one, Oportet nos Operam Dare, vt spiritus Sanctus, Libenter in nobis habitet, vt in domicilio laeto ac iucundo nec vlla tristitiae materia illi detur.
and therefore thinke it good to distinguish the three sinnes before named, that is, Grieuing, Resisting, and Blaspheming of God Spirit; in this manner.
and Therefore think it good to distinguish the three Sins before nam, that is, Grieving, Resisting, and Blaspheming of God Spirit; in this manner.
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And this note I giue by the way the rather lest any of Gods Children, that are to too much cast downe alreadie, with the feeling of their sinnes, shoul be ouer-whelmed with too much heauinesse:
And this note I give by the Way the rather lest any of God's Children, that Are to too much cast down already, with the feeling of their Sins, Should be overwhelmed with too much heaviness:
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as also to teach, that they may bee daily renewed by Repentance, for their daily relictions, contrarie to that old Heresie of the Nouatians, which held the contrarie.
as also to teach, that they may be daily renewed by Repentance, for their daily relictions, contrary to that old Heresy of the Novatians, which held the contrary.
And albeit some haue thought that those places of Scriptue in the sixt and tenth to the Hebrewes haue pointed at this sinne, of grieuing of Gods Spirit;
And albeit Some have Thought that those places of Scripture in the sixt and tenth to the Hebrews have pointed At this sin, of grieving of God's Spirit;
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and therefore could not bee renewed by Repentance, yet it is certaine, that in those places That great sinne against the Holy Ghost is touched vpon, whereof wee haue promised and purpose God-willing to speake in its owne place.
and Therefore could not be renewed by Repentance, yet it is certain, that in those places That great sin against the Holy Ghost is touched upon, whereof we have promised and purpose God-willing to speak in its own place.
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or sometimes by sinning to quench as it were the good gifts and graces of Gods Spirit, is a sinne oftentimes committed by the Children of God, that are called by the preaching of the Gospell, iustified by Faith,
or sometime by sinning to quench as it were the good Gifts and graces of God's Spirit, is a sin oftentimes committed by the Children of God, that Are called by the preaching of the Gospel, justified by Faith,
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But to blaspheme the Spirit of God in the highest degree, which is called the sinne against the Holy Ghost, is onely that sin, which cannot be renewed by Repentance.
But to Blaspheme the Spirit of God in the highest degree, which is called the sin against the Holy Ghost, is only that since, which cannot be renewed by Repentance.
Such were many sinfull sinners of the olde World, who did grieue the holy Spirit of God which was in Noah; and such as Saint Peter saith vexed iust Lot, 2. Pet. 27. with their vncleanly conuersation:
Such were many sinful Sinners of the old World, who did grieve the holy Spirit of God which was in Noah; and such as Saint Peter Says vexed just Lot, 2. Pet. 27. with their uncleanly Conversation:
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and this Age is full of such vngodly persons, which take pleasure to mocke and scoffe at all vertuous and godly exercises in others, making but a past-time of sinne in themselues,
and this Age is full of such ungodly Persons, which take pleasure to mock and scoff At all virtuous and godly exercises in Others, making but a pasttime of sin in themselves,
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and the more they are reproued, the more sinfull they are, and the more outragiously they runne into all mischiefe, to the high dishonouring of Almightie God,
and the more they Are reproved, the more sinful they Are, and the more outrageously they run into all mischief, to the high Dishonoring of Almighty God,
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euen in contempt of God and all goodnesse, to the disgrace of Christianitie, and finally to the great griefe of the godly, specially of those, who haue the cure and charge of their soules committed vnto them.
even in contempt of God and all Goodness, to the disgrace of Christianity, and finally to the great grief of the godly, specially of those, who have the cure and charge of their Souls committed unto them.
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But for so much as those grieuers of Gods Spirit in others, doe resist the same Spirit of God against themselues, wee will here conclude our first proposed part of grieuing of Gods Spirit,
But for so much as those grieuers of God's Spirit in Others, do resist the same Spirit of God against themselves, we will Here conclude our First proposed part of grieving of God's Spirit,
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and so come to the next, to shew what it is, and who they are, that doe resist the holy Spirit of God, obseruing this not by the way, that GODS Spirit is called the holy Spirit of God, not because hee is holier then either the Father or the Sonne,
and so come to the next, to show what it is, and who they Are, that do resist the holy Spirit of God, observing this not by the Way, that GOD'S Spirit is called the holy Spirit of God, not Because he is Holier then either the Father or the Son,
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Furthermore, to resist the Holy Ghost, is to harden our hearts, and to stop the eares of our soules against the Word of God, (as some Recusants will stop the eares of their bodies with Wooll,
Furthermore, to resist the Holy Ghost, is to harden our hearts, and to stop the ears of our Souls against the Word of God, (as Some Recusants will stop the ears of their bodies with Wool,
whether they would obey him, and heare his voyce, but they would not, at length God sware vnto them in his wrath, that they should not enter into his rest, that was into the Land of Canaan,
whither they would obey him, and hear his voice, but they would not, At length God sware unto them in his wrath, that they should not enter into his rest, that was into the Land of Canaan,
But behold a fearfull Iudgement of God, of six hundred thousand (no small number) there were onely two persons, Caleb, and Ioshua, that entred into that Land of Promise, The rest were ouerthrowne in the Wildernesse.
But behold a fearful Judgement of God, of six hundred thousand (no small number) there were only two Persons, Caleb, and Ioshua, that entered into that Land of Promise, The rest were overthrown in the Wilderness.
Yet surely, this is the great and grieuous sin of too too many in our Land, The hardning of their hearts against the voyce of God as the Iewes did in Ieremies time, to whom they said, Let vs not giue eare to any of his words.
Yet surely, this is the great and grievous since of too too many in our Land, The hardening of their hearts against the voice of God as the Iewes did in Jeremiahs time, to whom they said, Let us not give ear to any of his words.
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Let some of this wicked sort escape these or any other Iudgements of God but one inch, they'l care for no more, their hearts shall neuer be the softer,
Let Some of this wicked sort escape these or any other Judgments of God but one inch, They'll care for no more, their hearts shall never be the Softer,
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On the othe otherside, let the glad tydings of the Gospell be preached vnto them, neuer so often and so comfortably, let the sweet Mercies of God in the bowels of Iesus Christ, be offered vnto them neuer so freely, let the windowes of Heauen be set wide open, not fortie dayes,
On the other otherside, let the glad tidings of the Gospel be preached unto them, never so often and so comfortably, let the sweet mercies of God in the bowels of Iesus christ, be offered unto them never so freely, let the windows of Heaven be Set wide open, not fortie days,
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And what is the cause of all this deadnesse and dulnesse in them, is it not the hardning of their hearts, against the Word of God? whereby they doe as much as in them lyeth, resist the Holy Ghost, in contemning and despising those good gifts and graces, which he offereth vnto them.
And what is the cause of all this deadness and dulness in them, is it not the hardening of their hearts, against the Word of God? whereby they do as much as in them lies, resist the Holy Ghost, in contemning and despising those good Gifts and graces, which he Offereth unto them.
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and such a sinne, as from whence they may ascend, or rather descend (for in sinning wee rather descend then ascend) vnto the highest degree of sinning which is the sinne against the Holy Ghost.
and such a sin, as from whence they may ascend, or rather descend (for in sinning we rather descend then ascend) unto the highest degree of sinning which is the sin against the Holy Ghost.
The Saints either liuing or dead may bee blasphemed, when they are called Seducers, Disturbers, Schismatikes, Heretikes, and such like. Blasphemie against God, may be, Against the Father.
The Saints either living or dead may be blasphemed, when they Are called Seducers, Disturbers, Schismatics, Heretics, and such like. Blasphemy against God, may be, Against the Father.
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This was the sinne of the Pharisies, and now of the Papists; therefore that Beast of Rome, is marked and branded in the Renelation, with the Name of Blasphemie.
This was the sin of the Pharisees, and now of the Papists; Therefore that Beast of Room, is marked and branded in the Renelation, with the Name of Blasphemy.
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Can God prouide flesh and bread for his people? It was the sinne of that Noble man in Samaria, Who said (after the Prophet had prophesied of that plentie of Come) Though the Lord would make windowes in the Heauens, 2. King. 7.2.
Can God provide Flesh and bred for his people? It was the sin of that Noble man in Samaria, Who said (After the Prophet had prophesied of that plenty of Come) Though the Lord would make windows in the Heavens, 2. King. 7.2.
Lastly, God the Father may be blasphemed, when any are brought into so great extremitie, that they fall into Cursing and Blaspheming of the Name of God;
Lastly, God the Father may be blasphemed, when any Are brought into so great extremity, that they fallen into Cursing and Blaspheming of the Name of God;
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Next, the Sonne of God, was also oftentimes blasphemed, when he was here on Earth by the Iewes, but of many of them no doubt ignorantly, not knowing that hee was the Sonne of God.
Next, the Son of God, was also oftentimes blasphemed, when he was Here on Earth by the Iewes, but of many of them not doubt ignorantly, not knowing that he was the Son of God.
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This Blasphemie against the Sonne of God, is as if one should see the Kings eldest Sonne and Heire apparant to the Crowne, clothed in poore and vile ragges,
This Blasphemy against the Son of God, is as if one should see the Kings eldest Son and Heir apparent to the Crown, clothed in poor and vile rags,
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Now come wee to speake of Blasphemie against the Holy Ghost, wherein wee must first obserue, That euery sinne or Blasphemie, against the Spirit of God, is not that sinne against the Holy Ghost, which shall neuer bee forgiuen.
Now come we to speak of Blasphemy against the Holy Ghost, wherein we must First observe, That every sin or Blasphemy, against the Spirit of God, is not that sin against the Holy Ghost, which shall never be forgiven.
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The other, (which in my opinion is the best vse that may be made now in this time of peace and fun-shine of the Gospell) to make knowne vnto Gods people,
The other, (which in my opinion is the best use that may be made now in this time of peace and fun-shine of the Gospel) to make known unto God's people,
yea, euen vnto them which are more simple, lest Satan should make any to beleeue or thinke, who being fallen or slyding into some other Pit of sinne, neere or somewhat like vnto this;
yea, even unto them which Are more simple, lest Satan should make any to believe or think, who being fallen or sliding into Some other Pit of sin, near or somewhat like unto this;
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Others hold, (and these are Papists specially) that many sentences of Scripture, (which indeed are most sweete to repentant and sorrowfull sinners) as, At what time soeuer a Sinner doth repent, and the like, are vnfit to be either read or preached to the people,
Others hold, (and these Are Papists specially) that many sentences of Scripture, (which indeed Are most sweet to repentant and sorrowful Sinners) as, At what time soever a Sinner does Repent, and the like, Are unfit to be either read or preached to the people,
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Last of all, many are of opinion, that this sinne against the Holy Ghost, is not at all to bee defined, at least not to be declared or spoken of in publike.
Last of all, many Are of opinion, that this sin against the Holy Ghost, is not At all to be defined, At least not to be declared or spoken of in public.
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I grant (Reuerend Fathers) that these, as all other points of Diuinitie, and some of these, aboue many other points of Diuinitie, ought very religiously,
I grant (Reverend Father's) that these, as all other points of Divinity, and Some of these, above many other points of Divinity, ought very religiously,
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but to hold opinion, or to labour to maintayne it which is worse, that any of these or other like points of Doctrine must bee concealed, which God of purpose hath declared in his Word, to be opened and reuealed, is sarre from all Diuinitie, (to speake the best of it) and nothing agreeing with the rule and practice of Saint Paul, that great Doctor of vs Gentiles, Who boasted and tooke exceeding comfort thereby vnto himselfe, that he had reuealed to his Auditorie at times, All the Councell of God;
but to hold opinion, or to labour to maintain it which is Worse, that any of these or other like points of Doctrine must be concealed, which God of purpose hath declared in his Word, to be opened and revealed, is sarre from all Divinity, (to speak the best of it) and nothing agreeing with the Rule and practice of Saint Paul, that great Doctor of us Gentiles, Who boasted and took exceeding Comfort thereby unto himself, that he had revealed to his Auditory At times, All the Council of God;
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or by any secret Reuelation from Heauen, which points so reuealed vnto that holy Apostle, as likewise vnto all the rest of Gods Prophets and Apostles, they haue publikely preached,
or by any secret Revelation from Heaven, which points so revealed unto that holy Apostle, as likewise unto all the rest of God's prophets and Apostles, they have publicly preached,
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Wherefore if we the Ministers of Christ wil exspect, to haue the same comfort in our Callings that Saint Paul and the rest of the Apostles had, we must take the same course in teaching which they haue done,
Wherefore if we the Ministers of christ will expect, to have the same Comfort in our Callings that Saint Paul and the rest of the Apostles had, we must take the same course in teaching which they have done,
and to speake of this finne against the Holy Ghost, for my Text directing mee to speake of leffer sinnes, against the holy Spirit of God, me thought, (and God I trust directed my thoughts) it should be to some purpose, to speake of the greater or greatest of all.
and to speak of this fin against the Holy Ghost, for my Text directing me to speak of leffer Sins, against the holy Spirit of God, me Thought, (and God I trust directed my thoughts) it should be to Some purpose, to speak of the greater or greatest of all.
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but to bee left to the iust Iudgement of God, one reason hereof may be, because finall impenitencie must accompany this sinne, which cannot easily bee discerned of men.
but to be left to the just Judgement of God, one reason hereof may be, Because final impenitency must accompany this sin, which cannot Easily be discerned of men.
for so in sinning against the Holy Ghost, wee sinne in like manner against the Father and the Sonne) but it is to bee vnderstood, that in so blaspheming, wee sinne against the good gifts and graces of Gods holy Spirit, wherewith wee haue formerly beene inlightned.
for so in sinning against the Holy Ghost, we sin in like manner against the Father and the Son) but it is to be understood, that in so blaspheming, we sin against the good Gifts and graces of God's holy Spirit, wherewith we have formerly been enlightened.
What the sinne against the Holy Ghost is not, wee haue alreadie partly noted, to wit, That it is not properly not onely blasphemie against God the Father, not against the Sonne,
What the sin against the Holy Ghost is not, we have already partly noted, to wit, That it is not properly not only blasphemy against God the Father, not against the Son,
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neither is it final impenitencie, as some of the Fathers haue affirmed, for there be thousands which neuer tru ly repent, which neuer yet commit this sinne.
neither is it final impenitency, as Some of the Father's have affirmed, for there be thousands which never true lie Repent, which never yet commit this sin.
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Now what this peculiar and proper sinne against the Holy Ghost is, shall best be discussed and defined, out of the Gospell where our Sauiour Christ speaketh of the Sonne,
Now what this peculiar and proper sin against the Holy Ghost is, shall best be discussed and defined, out of the Gospel where our Saviour christ speaks of the Son,
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for when Christ Iesus by his diuine Power, had dispossessed a Deuill out of the dumbe man, these worser, I meane, more malicious sort of the Pharisies, being present, prying into his actions,
for when christ Iesus by his divine Power, had dispossessed a devil out of the dumb man, these Worse, I mean, more malicious sort of the Pharisees, being present, prying into his actions,
and being by no meanes able to reprehend him, yet to the end the people should not beleeue in Christ, they coyne a Blasphemie in the highest degree, of meere malice and enuie;
and being by no means able to reprehend him, yet to the end the people should not believe in christ, they coin a Blasphemy in the highest degree, of mere malice and envy;
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And with sterne countenance, no doubt, as in such a cause was meete, he reprooueth them with a propter hoc, for this I say vnto you, Euery sinne and Blasphemie shall bee forgiuen vnto men,
And with stern countenance, no doubt, as in such a cause was meet, he Reproveth them with a propter hoc, for this I say unto you, Every sin and Blasphemy shall be forgiven unto men,
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but the Blasphemie against the Holy Ghost, shall not bee forgiuen vnto men, and with all more sharply reprooues them, calling them a generation of Vipers, as doubtlesse they were of the vilest kind.
but the Blasphemy against the Holy Ghost, shall not be forgiven unto men, and with all more sharply reproves them, calling them a generation of Vipers, as doubtless they were of the Vilest kind.
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For they said, Hee, that is, Christ, had an vncleane or impure spirit, whereby that Euangelist would intimate vnto vs, that it was they, Pharisies, that had blasphemed,
For they said, He, that is, christ, had an unclean or impure Spirit, whereby that Evangelist would intimate unto us, that it was they, Pharisees, that had blasphemed,
Howbeit wee must obserue, that our Sauiour Christ doth not say openly and plainly, though he gaue them so much to vnderstand closly by the conclusion of his speech, that these Pharisies were sinners against the Holy Ghost.
Howbeit we must observe, that our Saviour christ does not say openly and plainly, though he gave them so much to understand closely by the conclusion of his speech, that these Pharisees were Sinners against the Holy Ghost.
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By whose example we are admonished, as before I haue noted, not rashly, rather not at all to iudge of such sinners, howsoeuer the sinne doe appeare vnto vs what it is,
By whose Exampl we Are admonished, as before I have noted, not rashly, rather not At all to judge of such Sinners, howsoever the sin do appear unto us what it is,
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then their Errours and Traditions (like our Popish Traditions now) should bee reprooued, their couetousnesse and Hipocrisie discouered, their credit and gaine diminished,
then their Errors and Traditions (like our Popish Traditions now) should be reproved, their covetousness and Hypocrisy discovered, their credit and gain diminished,
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and therefore with indurate obstinacie renounce they the manifest truth, and withall their might and malice oppose themselues against it, by blasphemous and sophisticall cauilling,
and Therefore with indurate obstinacy renounce they the manifest truth, and withal their might and malice oppose themselves against it, by blasphemous and sophistical cavilling,
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Vpon all this that hath beene said, and collected out of the Text and course of Scripture, where Christ intreateth of this sinne, ioyned with the practice of these proud Pharisies, It shall not be ouer-hard to define, what the sinne against the Holy Ghost is.
Upon all this that hath been said, and collected out of the Text and course of Scripture, where christ intreateth of this sin, joined with the practice of these proud Pharisees, It shall not be overhard to define, what the sin against the Holy Ghost is.
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Peccatum in Spiritum sanctum (saith a learned Diuine) est veluntaria veritatis euidenter cognitae, The fin against the Holy Ghost defined. renunciatio & rebellio;
Peccatum in Spiritum sanctum (Says a learned Divine) est veluntaria veritatis Evidently cognitae, The fin against the Holy Ghost defined. renunciatio & Rebellion;
Sinne against the Holy Ghost, is a voluntarie, or wilfull renouncing and rebelling against the euident and knowne truth, proceeding from hatred of the same truth, ioyned with tyrannicall, sophisticall and hypocriticall fighting and striuing against the same,
Sin against the Holy Ghost, is a voluntary, or wilful renouncing and rebelling against the evident and known truth, proceeding from hatred of the same truth, joined with tyrannical, sophistical and hypocritical fighting and striving against the same,
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Lastly, they striue and fight against it, and against the constant Confessors thereof, both with tongue, pen, heart and hand, spuing and belching out all Blasphemies to depraue the Truth, vsing all Hypocrisie and Sophistrie to colour their falshood with, executing all rigor and tyrannie against the true Professors thereof,
Lastly, they strive and fight against it, and against the constant Confessors thereof, both with tongue, pen, heart and hand, spuing and belching out all Blasphemies to deprave the Truth, using all Hypocrisy and Sophistry to colour their falsehood with, executing all rigor and tyranny against the true Professors thereof,
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and this they doe with all the despight they can against that Spirit of grace, which did first illumine their mindes with some knowledge of the Truth, which they had once receiued.
and this they do with all the despite they can against that Spirit of grace, which did First illumine their minds with Some knowledge of the Truth, which they had once received.
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If any doe thinke that no mortall man, would oner oppose himself with such despight against God his Creator, we must yeeld that none will or dare so to doe,
If any do think that no Mortal man, would over oppose himself with such despite against God his Creator, we must yield that none will or Dare so to do,
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but onely such gracelesse Cast-awayes, as through long custome of presumptuous sinnings ioyned with double Hypocrisies, haue their hearts hardned, their consciences seared,
but only such graceless Castaways, as through long custom of presumptuous sinnings joined with double Hypocrisies, have their hearts hardened, their Consciences seared,
Therefore we may see, that it is not without great cause that Saint Paul who was once a Blasphemer, but ignorantly, distinguisheth, that his sinne, from wilfull Blasphemic, which sin whosoeuer doth wittingly and willingly commit, shall cuermore bee barred from Repentance,
Therefore we may see, that it is not without great cause that Saint Paul who was once a Blasphemer, but ignorantly, Distinguisheth, that his sin, from wilful Blasphemic, which since whosoever does wittingly and willingly commit, shall cuermore be barred from Repentance,
and were made partakers of the Holy Ghost, and haue tasted of the good Word of God (making mention of tasting still, no eating or good digesting) and of the power of the World to come,
and were made partakers of the Holy Ghost, and have tasted of the good Word of God (making mention of tasting still, no eating or good digesting) and of the power of the World to come,
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If they fall away (saith the Text, meaning by falling, finall Apostasie, not falls of infirmitie) it is impossible they should bee renewed by Repentance, seeing they crucifie againe to themselues the Sonne of God,
If they fallen away (Says the Text, meaning by falling, final Apostasy, not falls of infirmity) it is impossible they should be renewed by Repentance, seeing they crucify again to themselves the Son of God,
If any sinne willingly (meaning no doubt this sinne against the Holy Ghost, for euery one of vs commit other finnes, willingly and wittingly) If any so sinne, there remayneth no more sacrifice for (such a) sinne; but a fearefull looking for of iudgement,
If any sin willingly (meaning no doubt this sin against the Holy Ghost, for every one of us commit other fins, willingly and wittingly) If any so sin, there remaineth no more sacrifice for (such a) sin; but a fearful looking for of judgement,
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Suppose ye, shall hee be worthy off, which treadeth vnder foote, the Sonne of God, and counteth the blond of the Testament an vnholy thing, where with he was sanctified,
Suppose you, shall he be worthy off, which treadeth under foot, the Son of God, and counteth the blond of the Testament an unholy thing, where with he was sanctified,
and all goodnesse, not through any infirmitie or weakenesse, but of meere malice and boldnesse, It is in a word (for I desire to be vnderstood of the meanest) a froward and wilfull Rebellion, striuing and spurning against the knowne truth,
and all Goodness, not through any infirmity or weakness, but of mere malice and boldness, It is in a word (for I desire to be understood of the Meanest) a froward and wilful Rebellion, striving and spurning against the known truth,
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Howbeit all this (in a sort) may bee compared but to the roote and stemme of this sinne, the sap and naturall fruit that it yeeldeth forth, is oftentimes fearefull swearing, voluntarie periurie, wilfull blasphemie, both in word and writing, poysoned Hypocrisie, withall sinfull pollution of the flesh, coupled with most tyrannicall crneltie (if there be power ioyned to the will) and finally a hellish kind of furie, pointing out as it were with the finger, from whence this sinne ascendeth,
Howbeit all this (in a sort) may be compared but to the root and stem of this sin, the sap and natural fruit that it yields forth, is oftentimes fearful swearing, voluntary perjury, wilful blasphemy, both in word and writing, poisoned Hypocrisy, withal sinful pollution of the Flesh, coupled with most tyrannical crneltie (if there be power joined to the will) and finally a hellish kind of fury, pointing out as it were with the finger, from whence this sin Ascendeth,
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and whether such finners must descend, euen to the bottome of Hell, to their cursed Captaine the Deuill, whom in this point they haue precisely imitated and followed.
and whither such finners must descend, even to the bottom of Hell, to their cursed Captain the devil, whom in this point they have precisely imitated and followed.
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but also by their sinfull perswasions, and tyrannous compulsions, they haue and still doe labour with all their might, to draw thousands of soules with them vnto Hell.
but also by their sinful persuasions, and tyrannous compulsions, they have and still do labour with all their might, to draw thousands of Souls with them unto Hell.
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For how many multitudes of people since Poperie first began, and fithence that Mysterie of Iniquitie was first hatched, they haue caused by tyrannie to abiure and renounce the knowne truth, contrarie to their knowledge and consciences, is most apparantly to bee prooued,
For how many Multitudes of people since Popery First began, and sithence that Mystery of Iniquity was First hatched, they have caused by tyranny to abjure and renounce the known truth, contrary to their knowledge and Consciences, is most apparently to be proved,
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and therefore there sinne was not the sinne against the Holy Ghost. Yet notwithstanding the malicious crueltie of so cursed a crue, is neuerthelesse to bee detested,
and Therefore there sin was not the sin against the Holy Ghost. Yet notwithstanding the malicious cruelty of so cursed a crew, is nevertheless to be detested,
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namely that when these Popish Persecutors, either through perswasion and faire promises, either through rigor and threatnings, they had caused, (O cursed causers) many poore soules to denie with their tongues the Truth of their Sauiour,
namely that when these Popish Persecutors, either through persuasion and fair promises, either through rigor and threatenings, they had caused, (Oh cursed causers) many poor Souls to deny with their tongues the Truth of their Saviour,
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and being thereupon escaped their hands, haue confessed Christ againe, according to the intent and meaning of their mindes, These greedie Woolues haue soone caught againe those simple Lambs,
and being thereupon escaped their hands, have confessed christ again, according to the intent and meaning of their minds, These greedy Wolves have soon caught again those simple Lambs,
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and after they haue compelled them by a new kind of tyranny, the second time to abiure, haue presently (they being in such lamentable case) condemned them for relapse as they call it, to bee most cruelly burned, meaning therby (for what other meaning could they haue) to send them through the fierie torments of this life, to the flaming fire that burneth for euer in Hell.
and After they have compelled them by a new kind of tyranny, the second time to abjure, have presently (they being in such lamentable case) condemned them for relapse as they call it, to be most cruelly burned, meaning thereby (for what other meaning could they have) to send them through the fiery torments of this life, to the flaming fire that burns for ever in Hell.
and the same God (I feare) hath or will double requite their punishment vpon the heads of those pestilent pesecutors, who sought not outly the shedding of their bloud,
and the same God (I Fear) hath or will double requite their punishment upon the Heads of those pestilent Persecutors, who sought not outly the shedding of their blood,
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for inabling me thus farre, and to you (reuerend and worthy Auditorie) for your patience in hearing mee hitherunto) It is I trust very apparant, with what Hellish Furies they are possessed, which are the persecutors of Gods Church and Children, who if they haue once tasted and confessed Gods Truth,
for enabling me thus Far, and to you (reverend and worthy Auditory) for your patience in hearing me hitherunto) It is I trust very apparent, with what Hellish Furies they Are possessed, which Are the persecutors of God's Church and Children, who if they have once tasted and confessed God's Truth,
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Now to God our heauenly Father, who in his Wisedome hath created vs. To God the Sonne who in great Mercie redeemed vs. To God the Holy Ghost who laboureth continually to sanctifie vs.
Now to God our heavenly Father, who in his Wisdom hath created us To God the Son who in great Mercy redeemed us To God the Holy Ghost who Laboureth continually to sanctify us
To God I say, immort all, inuisible, and onely wise, bee rendred of vs and all Saints and Angels in Heauen & Earth, all Honour, Glorie, Prayse, Power and Maiestie through Christ Iesus, from age to age, and in all Eternitie. Amen. FINIS.
To God I say, Immort all, invisible, and only wise, be rendered of us and all Saints and Angels in Heaven & Earth, all Honour, Glory, Praise, Power and Majesty through christ Iesus, from age to age, and in all Eternity. Amen. FINIS.
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