Use 1. Of refutation of some ancient tenets about this sin. The Schoolmen say it is one of those six sins, as Aquinas reckons them up, either despair, or presumption, or opposing the known truth, or envying the graces of others, or obstinate purpose in sin, or final impenitency; but many of those may be found in those whom God afterwards receives to mercy. There hath been found despair even in Gods own servants, Psal. 31, 22. And as for presumption, Nathan chargeth David that had despised the commandment of the ⟨p. 427⟩Lord. And that was a sin of presumption, Num: 16.30, 31. for oppugning the known truth. Herod put John in prison, and to death; Darius cast Daniel into the Lyons den, both against their conscience, and yet neither of them sinned against the holy Ghost, because they were both sorry for it. Asa put the Prophet in prison. For envying the graces of others, it was found in Joshua, Num. 11.28.29. For obstinate purpose in sin, its found in every one that sins presumptuously, 2 Sam. 24.1, to 4. For final impenitency, that it is not the sin against the holy Ghost, because St. John then would not have given order not to pray for them, for final impenitency cannot be discerned till death, and so St. Johns direction had been but frivolous.

Ʋse 1. Of refutation of some ancient tenets about this sin. The Schoolmen say it is one of those siv sins, as Aquinas reckons them up, either despair, or presumption, or opposing the known truth, or envying the graces of others, or obstinate purpose in sin, or finall impenitency; but many of those may be found in those whom God afterwards receives to mercy. There hath been found despair even in Gods owne servants, Psal. 31, 22. And as for presumption, Nathan chargeth David that had despised the commandement of the ⟨p. 427⟩Lord. And that was a sin of presumption, Num: 16.30, 31. for oppugning the known truth. Herod put John in prison, and to death; Darius cast Daniel into the Lyons den, both against their conscience, and yet neither of them sinned against the holy Ghost, because they were both sorry for it. Afa put the Prophet in prison. For envying the graces of others, it was found in Joshua, Num. 11.28.29. For obstinate purpose in sin, its found in every one that sins presumptuously, 2 Sam. 24.1, to 4. For finall impenitency, that it is not the sin against the holy Ghost, because St. John then would not have given order not to pray for them, for finall impenitency cannot be discerned till death, and so St. Johns direction had been but frivolous.

St. Austin taught this sin to be envy, and final impenitency. Origen, any sin after Baptism: The Novatians took up the same tenet; but that it was an error, is evident, for Peter sinned after Baptism, and so are all the sins of Gods children; if these were sins against the holy Ghost, who should be saved?

St. Austin taught this sin to be envy, and finall impenitency. Origen, any sin after Baptisme: The Novatians took up the same tenent; but that it was an error, is evident, for Peter sinned after Baptisme, and so are all the sins of Gods children; if these were sins against the holy Ghost, who should be saved?

2. Of refutation of Bellarmine and Suarez, that say, Therefore this sin is said to be unto death, not that it is never pardoned, but not without much difficulty. Whereas its said to be impossible, Heb. 6.4. They answer, 1. Impossibile in Aristotle is the same with difficile. 2. Its impossible with men, not with God.

3. A third error hence refuted, is of those that conceive this sin is very rarely found, and more hardly to be discerned, but why doth St John write to common Christians not to pray for them? a sign they may be found and discerned.

3. A third errour hence refuted, is of those that conceive this sin is very rarely found, and more hardly to be discerned, but why doth St John write to common Christians not to pray for them? a signe they may be found and discerned.

Use 2. To teach all that would live long and see good days, to take heed of opposing and maligning the known truth. Many have conceived that this sin hath hardly been found in the world, except in Julian the Apostate, and such open enemies of Christ; I wish it were so rare, but are there not too many in the world, that have been enlightened and convinced of the truth of God, that those are the ways and servants of God, and yet rise up against them with open spite and disdain, and persecute them with malice and scorn? Is not this sin found too often in the Church? Many indeed of our Saviours persecutors did it out of ignorance, and our Saviours prayer was effectual for them, Father forgive them, they know not what they do: But there were of them that knew him to be the heir, and said, Come let us kill him, Mat. 21.38. And for such as those, there remains no more sacrifice. It was Davids prayer, Psal. 57.5. Be not merciful to any malicious offenders, that transgress without a cause, Psal. 25.5.

Ʋse 2. To teach all that would live long and see good dayes, to take heed of opposing and maligning the known truth. Many have conceived that this sin hath hardly been found in the world, except in Julian the Apostate, and such open enemies of Christ; I wish it were so rare, but are there not too many in the world, that have been enlightned and convinced of the truth of God, that those are the wayes and servants of God, and yet rise up against them with open spight and disdain, and persecute them with malice and scorn? Is not this sin found too often in the Church? Many indeed of our Saviours persecuters did it out of ignorance, and our Saviours prayer was effectuall for them, Father forgive them, they know not what they doe: But there were of them that knew him to be the heir, and said, Come let us kill him, Mat. 21.38. And for such as those, there remains no more sacrifice. It was Davids prayer, Psal. 57.5. Be not mercifull to any malicious offenders, that transgresse without a cause, Psal. 25.5.

Use 3. It may teach all the servants of God to strengthen themselves against this sin, and to use all good preservatives against this sin unto death.

Ʋse 3. It may teach all the servants of God to strengthen themselves against this sin, and to use all good preservatives against this sin unto death.

1. Keep constant fellowship with Gods servants, and forsake them not, for that is the rise of the sin, Heb. 10.25. As long as God keeps in thy heart a love to Gods people, and a reverent esteem of his grace, its impossible thou should fall into this sin.

2. Be diligent to add one grace to another, for so thou shalt make thy calling and election sure, and shalt never fail, 2 Pet. 1.5, 10. Psal. 73.27, 28.

2. Be diligent to adde one grace to another, for so thou shalt make thy calling and election sure, and shalt never fail, 2 Pet. 1.5, 10. Psal. 73.27, 28.

3. Deck thy heart with an humble and awful respect towards God and his ways, Prov. 28.14. Jer. 32.40.

3. Deck thy heart with an humble and awefull respect towards God and his wayes, Prov. 28.14. Jer. 32.40.

4. Take heed of turning aside to crooked ways, Psal. 125.4, 5. One sin will draw another. Heb. 12.13. Make straight steps to your feet, lest that which ⟨p. 428⟩is same be turned out of the way. Sauls once straining his conscience, brake the back of his profession.

4. Take heed of turning aside to crooked wayes, Psal. 125.4, 5. One sin will draw another. Heb. 12.13. Make straight steps to your feet, lest that which ⟨p. 428⟩is same be turned out of the way. Sauls once straining his conscience, brake the back of his profession.

Use 4. To such as fear they have committed this sin, which is the case of two sorts of Christians.

Ʋse 4. To such as fear they have commited this sin, which is the case of two sorts of Christians.

1. Of such who having found much enlargement, after fall into deadness, and slack-heartednesse, and all is damped, and therefore they fear they have sinned against the holy Ghost.

1. Of such who having found much inlargement, after fall into deadnesse, and slack-heartednesse, and all is dampt, and therefore they fear they have sinned against the holy Ghost.

2. It is the case of such as have sinned against their consciences.

For the first sort, its true, a man may sin against the holy Ghost, by vexing, and despising, and damping the Spirit, but yet this is not the sin against the holy Ghost, unless it be done with spite and scorn against Gods Spirit.

For the first sort, its true, a man may sin against the holy Ghost, by vexing, and despising, and damping the Spirit, but yet this is not the sin against the holy Ghost, unlesse it be done with spight and scorn against Gods Spirit.

For the second sort, such indeed as have sinned against their consciences, they have wronged their own souls, and brought much mischief upon themselves; but yet a man may sin against his conscience, and not sin against the holy Ghost; for it may either be done out of infirmity, or boldness, as Peters and Davids sins were, they sinned not out of spite and malice; if therefore thou fear thou hast committed this sin, this fear argues thou hast not committed it, because thou art afraid and sorry for it.

For the second sort, such indeed as have sinned against their consciences, they have wronged their own souls, and brought much mischiefe upon themselves; but yet a man may sin against his conscience, and not sin against the holy Ghost; for it may either be done out of infirmity, or boldnesse, as Peters and Davids sins were, they sinned not out of spight and malice; if therefore thou fear thou hast committed this sin, this fear argues thou hast not committed it, because thou art afraid and sorry for it.