A Treatise of the Sin Against the Holy Ghost

§. 1. Of the occasion that Christ took, to declare the sin against the Holy Ghost.

The sin against the Holy Ghost is most plainly and fully laid down by Christ in his recrimination, and just censure of the Scribes and Pharisees, who maliciously slandered and blasphemed the clear evidence which he gave of his divine power in dispossessing a devil, that made the party whom he possessed both blind and dumb (Matthew 12:22).

Their blasphemous slander was, that Christ cast not out devils but by Beelzebub, the prince of devils (verse 24).

This slander does Christ first remove, by showing that it was neither probable, nor possible, that by Satan should Satan be cast out.

Not probable either in the thing itself, or in their opinion who said it.

Not in the thing itself, because then should Satan be divided against himself: which is no way likely, for so should he procure his own ruin: as is proved by an induction of three particulars, one of a kingdom, another of a city, the third of a house, neither of which if it be divided against itself can stand: so nor Satan (verse 25, verse 26).

Now what probability is there, that Satan an old, politic, experienced prince, as desirous as any other, to maintain his own power and dominion, should wittingly seek his own ruin and overthrow.

Nor in their own opinion was that which they said of Christ probable; because they otherwise thought of other men that cast out devils. Their own children (men bred and brought up among themselves) that cast out devils, as Christ did, were not by them thought to cast out devils by the power of Satan, but by the finger of God. Is it then likely, that in their consciences they thought that which they uttered with their tongues, that Christ cast out devils by the prince of devils (verse 27)?

That it was not possible, that by Satan, Satan should be cast out, Christ proves by that superior power which he casts one over, must have over him that is cast out: he must be able first to bind him, and then to spoil his house. But Satan has not a superior power over himself: it is impossible that Satan should be stronger than Satan (verse 29).

Thus our Lord Christ having clean quenched the fire of that blasphemous slander (for a slander cast on him that is innocent, is as a fire-brand put into water) and by his just apology stopped their black mouths, so as they had not to oppose against that he said, he sets forth the high pitch of their impiety, which proceeded to plain blasphemy against the Holy Ghost: and from there takes occasion to declare the vile nature, and fearful issue of that sin.

Two evangelists record the sum of that which Christ delivered, concerning the sin against the Holy Ghost, I will therefore set down the text out of them both.

§. 2. Of the inference of Christ's censure on their slander.

*(Matthew 12:31-32)* Therefore I say to you, All manner of sin and blasphemy shall be forgiven to men: but the blasphemy against the Holy Ghost, shall not be forgiven to men. And whoever speaks a word against the Son of man, it shall be forgiven him: but whoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come. *(Mark 3:28-29)* Truly I say to you, All sins shall be forgiven to the sons of men, and blasphemies, with whatever they shall blaspheme. But he that shall blaspheme against the Holy Ghost, has never forgiveness, but is in danger of eternal damnation.

The forenamed recrimination, and censure which Christ gave of the Scribes and Pharisees, is in these words; very sharp indeed it is, but most just. The reason thereof is intimated by Saint Matthew, in the particle of inference set down in the first place (Therefore) and expressed by Saint Mark, in the reason which he lays down in the last place (because they said he had an unclean spirit.) Very brazen-faced and impudent they were, that durst openly utter such a vile slander against all probability and possibility, yea against their own judgment and opinion, and therefore Christ thought it not meet to spare them any whit at all. From which we learn, that

As sinners grow bold and impudent in sin, so the heinousness and fearful issue of their sin is to be discovered. Cry aloud (says the Lord to his Prophet) spare not: show my people their transgression, and the house of Jacob their sins (Isaiah 58:1). Rebuke them sharply, says also Saint Paul to Titus (Titus 1:13). They who are acquainted with the histories of the Prophets, of Christ, and of his Apostles, cannot be ignorant of their holy zeal, in laying open the fearful estate of notorious sinners, even to their very faces.

Thus, if they be not past all recovery, they may be brought to some compunction and remorse, as the Jews were upon Peter's laying forth the heinousness of their sin in crucifying the Lord Jesus (Acts 2:37). This reason does Saint Paul allege, where he advises Titus to reprove the Cretians sharply; for he adds this clause, that they may be sound in the faith (Titus 1:13).

If those sinners themselves, whose estate is so laid forth, be obstinate, and will not thereby be any whit moved, nor brought to remorse, but rather grow more impudent (as these Scribes and Pharisees, like the Jews their forefathers, who said to Jeremiah, As for the word which you have spoken to us in the name of the Lord, we will not listen to you: and of whom the Lord said to Ezekiel, The house of Israel will not listen to you, for they will not listen to me: for all the house of Israel are impudent and hard-hearted) yet may others be kept from going on in their course, and from growing to their degree of impudence, as is noted of some in Malachi's time, who observing the stubbornness of their fellows against the Lord, feared the Lord (Jeremiah 44:16; Ezekiel 3:7; Malachi 3:16).

If none at all be wrought upon by the knowledge of their sin, then are they made the more inexcusable: and God's severe proceeding against them is the more justified. Thus much Daniel declares in his confession to God, where first he says, We have sinned and committed iniquity, and have done wickedly, etc. Then he adds, neither have we listened to your servants the Prophets: whereby he implies that the Prophets declared their sins, and denounced God's judgments against them: and thereupon he infers, O Lord, Righteousness belongs to you, but to us confusion of faces (Daniel 9:5, verse 6, verse 7).

Application: Upon these and other like proofs and reasons ministers must learn, as they see just occasion, to put in practice the aforementioned doctrine, and by their holy zeal in laying forth sin, and the issue thereof, to show their desire of reclaiming sinners, of staying the infection and contagion of sin, and of justifying God's proceeding against sinners.

§. 3. Of the resolution and several heads of the text.

To pass from the occasion and inference of Christ's censure, note further the manner and matter thereof.

Christ's manner of setting it forth is with great ardency and authority, noted in the preface prefixed before his censure (Verily I say to you). The particle of asseveration (Verily) declares his ardency; his averring of it in his own name (I say) shows his authority.

The matter of Christ's censure is 1 generally propounded, 2 particularly applied.

In the general proposition is noted 1 the nature, 2 the issue of the sin censured.

The nature thereof is declared by the person against whom it is in special directed, namely, against the Holy Ghost.

The issue of it is, that it shall never be forgiven.

Both these are amplified by comparing them with the nature and issue of other sins.

Other sins are committed against the Son of Man. This against the Holy Ghost.

Other sins shall be forgiven.

This shall never be forgiven.

In this comparison is set forth a lively representation of God's mercy and justice.

Of his mercy in forgiving every sin committed against the Son of Man.

Of his justice, in vouchsafing no pardon to the sin against the Holy Ghost.

Section 4. Of the truth and weight of the points here delivered.

The first point to be noted is Christ's preface: whereby he shows, that what he delivers concerning this point, is both a certain and infallible truth: and also a point of weight and moment. Christ avers it upon his authority and credit. I say (says he) I that am a faithful and true witness, I who cannot lie, I who am the very truth, I say. So as, of what authority our Lord, the eternal Son of God is, this which he has here delivered is also, namely, true, certain, infallible, unchangeable; heaven and earth shall pass away, but his word shall not pass away (Mark 13:31). With this authority does Christ often ratify and confirm that exposition which he gave of the Moral Law: and opposes it to the light credit of the ancient doctors of the Jews, saying, You have heard it said of old, etc. But I say to you, etc. (Matthew 5:22, 28, 32, 34, 39, 44) so as his authority is more than any others can be, for Christ is the only true doctor of the Church: as he himself testifies of himself, saying, One is your doctor, even Christ (Matthew 23:8). He has power in his own name, by his own authority to deliver anything to his Church: which power is intimated under this imperial phrase (I say). And herein his manner of teaching is different from all others. For the usual phrases of the prophets were, Thus says the Lord: the word of the Lord: the burden of the word of the Lord: with the like (Isaiah 56:1; Jeremiah 2:1, 4; Malachi 1:1). To make doubt of anything which Christ says, is to call his authority into question. If therefore the word spoken by the prophets was steadfast, how much more steadfast is the word spoken by the Lord himself, Christ Jesus?

The particle set by Saint Mark before the clause of Christ's authority, is in the Greek Amen, and in the Hebrew signifies Truth, and so not unfitly translated Verily. It is a note of an earnest and vehement asseveration. Hereby then we are given to understand, that the truth here delivered is a weighty truth: not lightly to be regarded, and slightly passed over. For he which gave this commandment (Let your communication be yes, yes, no, no) would never have added this vehement asseveration, if there had not been need thereof (Matthew 5:37).

The reason why Christ first used this preface, was to move them who heard it, to give the greater credence, and the more diligent heed to that which he delivered, lest at any time they should let it slip. And it is thus recorded by the Evangelists, that we which read it, or hear, should know that the points here delivered are worthy our due and serious meditation: points needful to be taught and learned.

Section 5. Of God's mercy in forgiving sin.

Christ having raised up the attention of his hearers, by the forenamed preface, in the next place he mollifies the severity of God's justice against the blasphemy of the Holy Ghost, by declaring the riches of his mercy, in respect of all other sins, in these words, All sins shall be forgiven to the sons of men, and blasphemies with which soever they blaspheme. And whoever speaks against the Son of Man, it shall be forgiven him.

The mercy of God here propounded, consists in the forgiveness of sin: the greatest evidence of mercy that could be given.

It is further amplified:

1 By the kinds of sin set down both generally (all sins, all manner of sin) and particularly (blasphemy).

2 By the persons that commit sin (sons of men) and among them (whoever).

3 By the person against whom the sin is committed (the Son of Man).

The first and general point here to be noted, is that sin may be forgiven. A point well known to all that know the end of Christ's coming, (which was, to save sinners) and the true scope and intent of the Gospel, which was to mitigate the rigor of the Law, that says, Cursed is every one that continues not in all things which are written in the book of the Law to do them (Matthew 1:21; 1 Timothy 1:15; Galatians 3:10). All the sacrifices under the Law prefigured the truth of this doctrine: and the many promises of the word both in the old and new Testament, together with the manifold performances thereof to poor sinners, do abundantly confirm the same.

The true proper reasons hereof are, the mercy of God (who desires not the death of sinners) and the sacrifice of Christ, whereby the justice of God is satisfied: in which respect Christ is said to put away sin by the sacrifice of himself (Ezekiel 33:11; Hebrews 9:26). So as there is nothing in the sinner to move God to pass by his sins, but only the sweet concurrence of mercy and justice in God.

Admirable is the comfort which arises from this to poor sinners. Sin makes the creature to be most wretched and cursed. By reason thereof he is odious in the pure eyes of God: indeed he is liable to the infinite wrath of God, and to all the fearful fruits thereof, which are all the judgments and plagues which can be inflicted on body or soul in this world, and a cursed death at the departure out of this world, and eternal torment and torture in the world to come. Now then what comfort can be given to such a creature so long as he lies under sin? The very thought of the nature and issue of sin is like that handwriting which appeared to Belshazzar, and changed his countenance, and troubled him, so that the joints of his loins were loosed, and his knees struck one against another. But what comfort and joy will it bring to the conscience of such a sinner, to hear the voice of Christ say to him (as to the poor paralyzed man who was brought before him), "Son, be of good comfort, your sins are forgiven" (Matthew 9:2)? Behold, Christ has here indefinitely, without respect to any particular person, said that sin shall be forgiven.

Let our care therefore be to seek for pardon, and not despair and sink down under the burden of sin. The pardon is purchased and granted; let us not reject it or neglect it. If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness (1 John 1:9).

Behold here a sure ground of repentance, and a strong motive to stir us up to forsake our sins. If there were no hope of pardon, what encouragement could the sinner have to turn from his sins? For his heart would thus reason: "Indeed I am a woeful wretch through sin, but what will it now profit me to leave my sin? My judgment is past; there is no recalling of it; there remains no pardon." But assurance of pardon makes him to alter the case, and thus to reason: "Though I have before been so wretched as by sin to plunge myself into endless misery, yet I hear that there is pardon for sinners; surely I will no more continue in this woeful estate — I will seek pardon for sin past, and be watchful against sin for the time to come." Were there no hope of pardon of sin, man would no more care to turn from sin than the Devil does. This point therefore of the remission of sin must be urged as a means and motive to draw men from their sins, and to work in them true and sound repentance. That repentance which arises from faith in the pardon of sin, and is performed in way of gratefulness to God for his great mercy in pardoning our sins, is the most naturally wrought, and will prove the truest and best repentance.

§. 6. Of the extent of God's mercy in pardoning all sins.

So far reaches the goodness of God in forgiving sin, that there is no sin (except that only which is here excepted, the sin against the Holy Ghost) but comes within the compass thereof. All sins (as Saint Mark has recorded Christ's speech), all manner of sin (as Saint Matthew has recorded it) shall be forgiven: not as if in the issue and event every sin should indeed be pardoned (for then few men should be condemned, which is contrary to the current of the Scripture, that says, few shall be saved), but because every sin is pardonable. The point then here to be noted is that (except as before excepted) no sin in the nature thereof is irremissible: original corruption and actual transgressions; whether few or many; light or heinous; new bred, or old and inveterate; only once, or often committed; in ignorance or against knowledge; voluntarily or by force; of infirmity or presumption; against God or man; without a man's body, or against his own body; in secret or openly; by omitting or slightly performing that which is good — all may be pardoned. For a particular proof of this, take the example of Manasseh, who (I think) went the furthest in sin that ever any did since Adam's time, and received pardon. Of his original corruption no question can be made; that his actual transgressions were many, and those most heinous, bloody, crying sins, committed not in ignorance only, but against knowledge, voluntarily, presumptuously, against God and man, the history recorded of him apparently shows — and yet they were all pardoned (2 Chronicles 33:1, etc., verse 13).

The reason for this may not be sought in the party that sins, or in the nature of sin (for every sin is mortal, and deserves eternal condemnation). In either of those no reason at all can be found out, but only in the extent of God's mercy, and in the all-sufficiency of Christ's sacrifice. For the mercy of God is greater, not only than any one, but than all sins whatever; and the sacrifice of Christ is a sufficient price of redemption for all: his blood cleanses from all sin (1 John 1:7). As God's mercy and Christ's sacrifice are the cause of pardoning any one sin, so the riches of God's mercy, and the infinite value of Christ's sacrifice, are the cause of pardoning all sins.

Objection: Why then is not the sin against the Holy Ghost pardonable?

Answer: Not because it is greater than God's mercy, or above the price of Christ's oblation, but because of God's revealed determination against it, as we shall hear more distinctly hereafter.

Use 1: From this extent of God's mercy we may well infer that man's destruction is of himself — either because he maliciously despises the Spirit of Grace, or willfully rejects the offer of pardon. In the order of redemption God has made man's sin pardonable, but man by his impenitence makes it not to be pardoned (Hosea 13:9).

Use 2: From the forenamed doctrine we may take courage to fly to the throne of grace for pardon, however many or however great our sins have been. Note the gracious invitation of the Lord by his prophet, saying, "Come now and let us reason together: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isaiah 1:18). Whenever the Devil seeks to bring us to despair, either by the multitude or by the heinousness of our sins, let us in faith plead this before God: "All sins shall be forgiven" — and thereupon apply to our souls the blood of Christ, which cleanses from all sin, and be moved thereby to turn from all.

§. 7. Of Blasphemy, how heinous a sin it is.

The particular sin, whereby the forenamed mercy of God in forgiving sin is exemplified, is blasphemy. For in Saint Matthew, blasphemy is expressly added to all manner of sin that shall be forgiven; and in Saint Mark it is said that all blasphemies with which men shall blaspheme shall be forgiven. From which two doctrines are offered to our consideration.

1. Blasphemy is a most heinous sin.

2 Blasphemy may be forgiven.

The former doctrine is implied by the particular mention of it in this place. For in that Christ gives this as an instance and evidence of God's rich mercy, in forgiving all manner of sin, because he forgives blasphemy, he gives us thereby to understand, that blasphemy is one of the most notorious sins, a sin which is most hardly forgiven, which yet notwithstanding being forgiven, we may well hope that other sins may be forgiven.

The truth of this doctrine will yet more clearly appear if we consider the nature of blasphemy.

Blasphemy (according to the notation of the Greek word) signifies to hurt one's fame, or credit: yes in Hebrew also a blasphemer of God is said to strike through the name of Jehovah.

In former ancient times this [reconstructed: word], blasphemy, has been used to set forth the dishonor and disgrace that is done to man's name and credit, in which sense it is also sometimes used in the New Testament: as where Saint Paul says of himself, and other ministers of the Gospel, Being defamed, (or (word for word to translate it) being blasphemed) we pray: and where Saint Jude says of the wicked in his time, They speak evil of (or they blaspheme) dignities: Yet now long use in God's Church has appropriated the word blasphemy to a high dishonor done to the great name of God: and that both in regard of the matter, and also of the manner, whereby God's name is dishonored.

In regard of the matter of blasphemy, God is blasphemed two ways: either Privatively, by taking away from God that which is due to him, and wherein his honor consists: or Positively, by attributing that to him, which is unbecoming his Majesty, and dishonorable to his great name.

The honor due to God is taken from him two ways.

1 Simply, when that which properly belongs to him is denied him. Thus because the King of Assyria denied that God was able to save Jerusalem, and to deliver it out of his hands, he is said to blaspheme the Lord God of Israel.

2 By consequence, when that which is proper to the Creator, is attributed to the creature: thus the Scribes and Pharisees imagining Christ to be a mere creature, and not thinking that he was God, because he took upon him to forgive sins (which is a power proper only to God) accused him of blasphemy: and again, the Jews went about to stone him for blasphemy, because (as they allege) he being a man, made himself God. Though their censure of Christ were most false and slanderous, yet thereby they plainly show what was accounted blasphemy. But to make this point more clear, the Holy Ghost expressly says of the Israelites in the wilderness, that they committed great blasphemies, because they said of the molten Calf which they set up, This is your God which brought you up out of the land of Egypt, whereby they attribute to the Calf, a creature of their own making, that which God the Creator of all things did.

The other kind of blasphemy, in attributing such things to God which are unbecoming his Excellency, is noted in those Israelites that caused their sons to pass through the fire, making God thereby like to the Devil, to delight in man's blood: a thing most dishonorable to the Divine Majesty. The Lord having relation to that heathenish and barbarous fact of the Israelites, says to their children, In this have your fathers blasphemed me. Thus it is noted of those on whom the vial of God's wrath was poured out, that they blasphemed the God of heaven for their pains: their blasphemy, without question, was that they charged God of injustice, unmercifulness, cruelty and such like things, much unbecoming his glorious name.

In regard of the manner of blasphemy, when any thing is spoken of God, or to God ignominiously, reproachfully, disgracefully, contemptuously, or the like, God's name is blasphemed thereby: as when Pharaoh said, Who is the Lord that I should hear his voice, etc. And when Jehoram, King of Israel said, Behold this evil is of the Lord, what should I wait for the Lord any longer? And when Nebuchadnezzar said, Who is that God that shall deliver you out of my hands? And when the wicked in Job's time said, What is the Almighty, that we should serve him? and what profit should we have, if we pray to him?

By the several ways wherein men blaspheme God, we may observe that this sin of blasphemy is directly derogatory to the honor of God's name, which ought not to be taken in vain, but rather had in all high account, and therefore a most heinous sin. Which does further appear by that fear which the Jews had of naming it. Blasphemy seemed so horrible a thing to them, that when a man was to be openly accused thereof, they did not say in their public accusation, such an one blasphemed, but ironically such an one blessed God; under the name of that virtue comprising the contrary vice. In imitation hereof, Jezebel, when she would have Naboth put to death, thus frames the indictment against him, You did bless God: and accordingly the witnesses gave this evidence, Naboth did bless God. Both she and they meant that he blasphemed God: and so was their meaning taken: for thereupon they put Naboth to death.

The capital punishment which by God's law was to be inflicted on blasphemers, does also declare the heinousness of the sin: (the words of the law are express, He that blasphemes the name of the Lord shall be put to death). But much more that heinous censure which the Apostle denounces against blasphemers, saying, I have delivered them to Satan, that they might learn not to blaspheme. To this purpose says the Canon, A blasphemer according to the law is to be beheaded, according to the Canon to be accursed.

Lastly, the practice of the Devils and other damned in hell, which is, to blaspheme the great God who cast them in there: directly contrary to the practice of the glorious Angels and blessed Saints in heaven, which is continually to sing Hallelujah, praise and glory to God, shows that blasphemers remaining blasphemers without repentance, are far from having a part in the heavenly society of Saints and Angels, and can expect nothing but to have a part in the lake which burns with fire and brimstone.

Thus by the very nature of blasphemy, as also by the temporal, spiritual, and eternal punishment of it (all expressly noted in the Scripture) we see that it is a most heinous sin: so as Christ might well bring this as a pregnant proof of the riches of God's mercy in pardoning all manner of sin. For if blasphemy be pardoned, what sin may not be pardoned?

By the heinousness of this sin, learn to judge of that supposed Vicar of Christ, or rather plain Antichrist, the Pope of Rome, and his parasites. If ever the name of blasphemy might be written on the forehead of any, it may be written on the forehead of that seven-headed scarlet-colored beast, which has opened her black mouth to blaspheme the God of heaven, and the Savior of the world, more than ever any pagan. What a blasphemous speech was that of Julius the third, to say, If God were angry with Adam for eating an apple, might not he be angry with his Cook for eating his peacock? And at another time, when his Physician kept away from him a dish which he liked well, but was hurtful to his health, he said, Bring me my dish in despite of God. The blasphemy of Leo the tenth was more odious, because it seems to be more serious, for when Bembo his cardinal was speaking of the glad tidings of the Gospel, he answered, What profit does that fable of Christ bring us? O intolerable blasphemy! But not to insist on particular speeches of particular men, many of the decrees made by their popes are very blasphemous, whereof take for a taste these particulars.

The Pope of Rome is a God. Let no man dare say to the Pope What do you do. The Pope may dispense against an Apostle. The Pope may change the nature of things. The Pope may make something of nothing. The Pope may dispense above Law. The Pope of injustice may make justice.

Indeed, many of their public prayers are also in the highest kind blasphemous against Christ, as where they pray to Christ to bring them to his Father through the intercession and merits of Peter, Paul, Thomas, Nicholas, Gregory, and others whom they account saints: and where they pray to the Virgin Mary to use her motherly authority over her Son, and to command him to do this, and that.

The power of Absolution which they give not only to the Pope, but also to every priest, is blasphemous: for by the Council of Trent it is decreed, not to be a ministerial declaration, but a judicial act of forgiving. The conceit of offering up Christ's glorified body by the hands of a priest, is also blasphemous: and so is the new Jesuitical invention of mixing the milk of the Virgin Mary with the blood of Christ. These and such like blasphemies cannot proceed but from the imps of Antichrist.

Blasphemy being so heinous a sin, magistrates, who are gods on earth, ought to use all the means they can to suppress it: and therefore they ought both to make severe laws against it, and also strictly to look to the due execution of those laws: otherwise the unjust judges in Ahab's time, who condemned innocent Naboth to death, for a mere pretense, and unjust accusation of blasphemy (1 Kings 21:13); and the Jews who supposing that Christ blasphemed, were ready to stone him (John 10:33), shall rise up in judgment against them: much more shall that heathen king condemn them who made a decree, that whoever should speak any blasphemy against God, should be drawn in pieces, etc. (Daniel 3:29). Indeed their practice in censuring and punishing those who speak evil of dignities, and that severely (wherein they do that which is just and equal) shall condemn their remissness in suffering blasphemies against the great and glorious name of God to go unpunished.

And let every particular Christian take heed, that the Devil never prevail so far over him, as to use his tongue as an instrument to blaspheme God. To avoid this, let us retain a reverent and high account of the great name of God in our hearts: and be afraid to conceive an evil thought, which may tend to the dishonor thereof: much more fearful let us be of taking his name in our mouths vainly, and of rash swearing by his name. Common swearing by the name of God, will soon bring us to plain blasphemy.

Indeed, seeing blasphemy is such a high pitch of iniquity, let us give no occasion to others to blaspheme God's name. They who call upon the true God, and yet depart not from iniquity, who profess the truth of the Gospel, and yet turn the grace of God into wantonness, who make show of religion, and yet deny the power thereof, who severely judge others, and yet themselves do the same things, cause the name of God to be blasphemed among the enemies of piety and sincerity. Read for this purpose (Romans 2:17-18) etc.: whoever give occasion to the enemies of the Gospel to blaspheme God, the author of the Gospel, for their unworthy walking in it, make themselves accessory to this great and grievous sin of blasphemy: and accordingly shall be judged with the judgment of blasphemers.

§. 8. Of God's mercy in forgiving blasphemy.

Though blasphemy be so heinous a sin as has been declared, yet Christ here expressly says, that blasphemy shall be forgiven; so as from hence we may gather, that

Blasphemers are not utterly excluded from all hope of pardon. Instance Saint Paul, who thus says of himself: I was a blasphemer, but I obtained mercy.

Thus the Lord shows that the salvation of man is as dear and tender to him as his own name: the piercing and striking through of his own name does not provoke him to cast the blasphemer into hell, but his pity rather moves him to offer pardon, that so the blasphemer beholding God's goodness striving with his wretchedness, may be ashamed of the foulness of sin, and brought to repentance for it.

Have we not just cause in this respect to wonder, and say: O the depth of the riches of the mercy of God!

Hearken to this, O you blasphemers of the name of God, though the great flying book of God's curse be gone forth against you, yet may it be called in again. Note for this purpose what Saint Paul says of God's mercy to him, who had been in former times a blasphemer: For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering for a pattern to them, which should hereafter believe in him to life everlasting (1 Timothy 1:16). Cease therefore to blaspheme any more. Lay hold of this Gospel, this glad tidings of reconciliation, and be moved thereby to seek how you may best honor his name, whom in former times you have blasphemed.

And let all of us herein show ourselves children of our Heavenly Father, in bearing with such as have sought our disgrace. This is a hard lesson to learn: for man accounts his name more dear than his life, and had rather his head or heart should be stricken through, than his name and honor. Hence it is that the least reproach and disgrace causes the greatest revenge that can be thought of. But this humor arises from corrupt nature. Christ commands to bless them that curse us: which precept the Apostles put in practice; for of himself, and of others, says Saint Paul, "Being defamed, we entreat."

Section 9. Of the principal object of God's mercy, Man.

As the riches of God's mercy is in general commended by forgiving all manner of sin, even blasphemy; so in particular it is commended to Man, by making him the peculiar object of this mercy of God: for to man does Christ in special appropriate it, saying; All manner of sin shall be forgiven to MEN, (as Saint Matthew records it) To the SONS OF MEN (as Saint Mark sets it down.) From where we may gather, that

Man is the most principal object of God's mercy. This instance of forgiving sin goes beyond all other that can be given to commend the mercy of God; especially if we consider what was done to effect this.

To discharge man of that debt to which he stood bound through sin to the justice of God; the Son of God must come down from Heaven, and become a son of man, and in man's room and stead he was made sin, offering himself up a sacrifice to satisfy God's justice for man's sin. And that man might be made partaker of that which Christ did in this kind, sons of men must be united to the Son of God, by the Spirit of God; that as by the former union God and man became one person, so by this latter union, the sons of men, and the Son of God, might make one body, which is, Christ.

No creature but Man does partake of God's mercy in this kind: insensible, and unreasonable creatures are not subject to sin, nor yet to the eternal punishment of sin, because they have no immortal souls. The good Angels never sinned, and in that respect had no need to taste of this kind of mercy: whereupon when an Angel brought the news of Christ's birth, he says in the second person, To you, is born a Savior: but when the Prophet a son of man foretold thereof, he says in the first person, To us a child is born, To us a Son is given. The evil Angels, that had as much need thereof as sons of men, are reserved in everlasting chains under darkness, to the judgment of the great day. This mercy is not vouchsafed to them, in regard whereof it is said, that Christ took not on him the nature of Angels, but he took on him the seed of Abraham. In this respect we may with a holy admiration cry out, and say; What is man, that you are mindful of him? and the son of man, that you visit him?

The reason why God should thus respect man above all other creatures, cannot be fetched out of man. Man has his being from God as well as other creatures; in his nature there is no such excellency, as for it he should be preferred before all others: for he was made of the dust, and in his substance much inferior to the Angels; neither can there be any merit or desert in his actions: for in his best estate he could do no more than what of duty he was bound to. But when God afforded him this great mercy, whereof we now speak, he was dead in sin, a slave of Satan, an enemy of God. It was therefore God's good pleasure that made him thus to make choice of man, to make him the most principal object of his mercy; and in this respect the Apostle uses a word, which signifies a proper, and peculiar love to man.

How does this check the sons of men for their ungratefulness against God? Whereas this proper and peculiar love of God to man, should provoke him to exceed all other creatures in setting forth the honor and glory of God, who has so respected him: Man for the most part dishonors God more than all other creatures, except the infernal spirits, who wholly and only set themselves to dishonor and blaspheme the name of that great God, who reserves them in everlasting chains. For if we look into the highest Heavens, there we shall see the heavenly Spirits stand before the throne of God, ready to receive and execute any charge that he shall give them: indeed, there we shall hear them singing continually praise to the Lord, and rejoicing when God is any way glorified in Heaven or in earth. Do any of the sons of men so far exceed the Angels in glorifying God, as God's mercy has more abounded to us than to them? What we shall do in Heaven I know not, but how far short the best of us on earth do come of them, none can be ignorant. Descend we therefore a little lower into the next heavens, where we may behold the Sun, Moon, Stars, and whole host of those heavens keep constantly that fixed order and course which at first their Maker appointed them: indeed, the Moon in her changes, and the very wandering Stars in their wandering, observe the decree of the Creator, and start not from that order which he has set to them; and yet the sons of men daily transgress the ordinances which the Lord their God has given them. The very earth which was cursed for man's sake, with little tillage brings forth all manner of needful and pleasant fruits for man: yet all the spiritual culture which God uses on the sons of men, cannot make many of them bring forth good fruit. Read God's complaint to this purpose, in the [reconstructed: song] which was made to the Vineyard of the Lord. The Prophet Isaiah notes that the Ox and the Ass (two of the most brutish creatures that be) take better notice of the kindness of their Masters, than the sons of men do of the mercies of the Lord to them.

Oh beloved, let this perverseness of our nature humble us, and let us endeavor to answer with gratefulness God's goodness to us. As he in mercy has abounded towards us above all other creatures, so let us strive to excel all in honoring him. Though notwithstanding our uttermost endeavor we come much short, yet let our true desire mount aloft, and let us still endeavor to go as far as possibly we can, and even moan again, because we cannot attain to the perfection of the most perfect. This is that which is intended in the third petition of the Lord's prayer, Your will be done in earth as it is in Heaven.

§. 10. Of God's impartiality in offering mercy without respect of persons.

God's mercy to man is further amplified by the generality of the object, which is first intimated by these indefinite words, Men, and Sons of Men: and then more expressly noted by Saint Matthew under this general particle (whoever) whereby we are taught, that

God excludes none from the participation of his mercy.

1 This doctrine is to be understood of God's outward dispensation and manifestation of his mercy by the ministry of the Word, wherein no difference is made between persons, nor exemption of any; so as it calls not into question the secret counsel, and eternal decree of God.

2 It is to be referred to the several degrees, sorts, and conditions of men, between which God makes no difference, as honorable, mean, rich, poor, learned, unlearned, old, young, free, bond, male, female, Magistrate, subject, with the like.

3 It is to be applied to the all-sufficiency of Christ's sacrifice, which is available to take away the sins of the most notorious sinners that can be (as we heard before) as well as of any other sinners.

Thus this doctrine rightly taken, is abundantly confirmed throughout the whole Scripture. Solomon brings in Wisdom in the open streets, proclaiming mercy to all (Proverbs 1:21; 9:3-4): and Christ commands his Apostles to preach the Gospel to every creature (Mark 16:15), meaning every reasonable creature capable thereof. But more particularly and expressly says the Apostle: He that is Lord over all, is rich to all that call upon him (Romans 10:12). And again, God wills that all men shall be saved: and Christ gave himself a ransom for all men (1 Timothy 2:4, 6).

For with God there is no respect of persons; he has not carnal eyes, nor sees as man sees: the souls of the meanest are as dear and precious to him, as the souls of the greatest: All souls are mine, says the Lord (Ezekiel 18:4).

Use 1 This further confirms that which was noted before, that man's destruction is of himself. No man can justly blame God, who offers mercy and pardon to every one.

Let every one of whatever rank or condition he be, be encouraged to apply to himself this glad tidings of pardon: and seeing God excludes none, let not any of us exclude ourselves.

§. 11. Of the title Son of Man given to Christ.

The last branch whereby God's mercy in forgiving sin is amplified, respects the person against whom the sin is committed in this phrase (Son of Man).

This title in Scripture is used sometimes indefinitely, and sometimes determinately.

Indefinitely, in a double respect.

1 To set forth all mankind in general, and so it comprises under it every son of Adam, every mother's child (as we speak). In which sense Bildad uses it, where comparing mankind with the celestial bodies, he says, How much less man a worm, even the Son of Man, a worm? (Job 25:6)

2 To designate corrupt and wicked men, in which sense it is opposed to sons of God: as where Moses says, that the sons of God saw the daughters of men: and David his complaint, I lie among them that are set on fire, even the sons of men (Genesis 6:2; Psalm 57:4).

Determinately and particularly it is attributed to the Prophets of God, and to Christ the Son of God.

In the Old Testament it is most usually attributed to the Prophets, especially when it is expressed in the singular number. Among other Prophets Ezekiel is most frequently styled with this title, Son of Man: he is in his prophecy so called almost a hundred times. The reason whereof I take to be this: he had visions both more in number, and more rare in kind, revealed to him, than any other Prophet had: now lest he should be exalted out of measure through the abundance of revelations, the Lord often puts him in mind of his estate by nature, that he was but a son of man, a mortal man, even a worm.

In the New Testament it is most usually attributed to Christ, and that most frequently in the history of the Evangelists, and when Christ speaks of himself. Once Saint Stephen terms Christ the Son of Man (Acts 7:56).

This title has relation especially to the human nature of Christ, in regard whereof he was born of a woman, and so a true Son of Man: yet is it not to be restrained only to his Manhood; for it comprises under it the person of Christ, God and Man: else how could Christ while his human nature was on earth say, The Son of Man is in heaven (John 3:13).

The reason why this title is given to Christ, is not, (as some too precisely infer, from the singular number) because Christ was born of a Virgin, and had but one Parent, and so was a son of Man, not of Men, that is, only of a mother, and not of father and mother both, as others are: For by the same reason it might be inferred that Ezekiel had but one parent, because he is called a son of Man: besides, by this reason Christ should be called a son of woman, not a son of man. But other better reasons may be given of this title, as to show

1 That Christ was true man.

2 That he came of the stock of man, and brought not his human nature from heaven.

3 That he descended very low for our sakes, being the Son of God, to become a Son of Man. If any shall reply against this, and say, The title Man might have implied as much, I answer, that there is a far greater emphasis in this title Son of Man: as, according to the Hebrew phrase it is more emphatic to say, a son of disobedience, a son of perdition, than a disobedient and forlorn man.

To apply that which has been said of this title, it is without all exception clear, that by the Son of Man, is here meant Christ Jesus. For Christ never attributes this title to any but to himself. Besides, sin and blasphemy (which is here said to be committed against the Son of Man) is not properly committed against a mere man.

In Christ's manner of setting forth himself under this title, Son of Man, note his modesty and his humility.

He does here set himself forth as God, that has power to forgive sins (a great and excellent dignity) and therefore speaks of himself in the third person, as of another. Behold his modesty.

There were many most excellent titles due and proper to him, which others attributed to him, as Son of God, King, Lord, Jesus, Rabbi, and the like, but he himself makes choice of that which of all other was the meanest, and ministered least matter of ostentation. Behold his humility.

As these graces are to be admired in Christ, so are they to be imitated by us.

Section 12. Of the particular respect wherein the title (Son of Man) is here used.

Having spoken of this title, Son of Man, in general, let us now more distinctly and particularly consider in what respect it is here used.

Many take it here by way of extenuation, as if Christ more largely had thus said, Considering that the Son of God was pleased to take upon him man's nature, and in that nature to appear to men, and in such a shape to appear, as he could not be discerned, to be any other than a man, they which speak against him, and blaspheme him, may seem to have some pretext and excuse, because they knew him not to be the Son of God: and in that respect their sin may be forgiven them. They who take this title used here in this sense, illustrate their meaning with the similitude of a king's son and heir, appareled with a beggar's tagged rags: if any of the subjects meeting him, but not knowing him, should revile him, and otherwise abuse him, that subject should not be condemned of high treason: his ignorance of the person would extenuate his act.

Answer: Though that similitude does aptly illustrate the pretended sense and meaning of the words: yet this sense is not pertinent to the present place and purpose of Christ.

The main scope of Christ in this place is to aggravate the sin against the Holy Ghost. But to compare it with a small light sin, is no aggravation. Therefore, I rather take this title (Son of Man) in a contrary sense, not in way of extenuation, but of aggravation: to which it tends, if this title be taken as setting forth on the one side the low degree of humiliation, to which Christ descended for our sakes, together with the unspeakable love of God, in giving his only begotten Son to be a Son of Man; and on the other side man's light account, or rather plain contempt of Christ's abasement, and of God's kindness: as if more largely and distinctly it had been thus said, Though men, not in thought only, but by word and deed also, dishonor and blaspheme him, who is not only the Almighty Creator of all things, but also the merciful Redeemer of mankind, who being the eternal Son of God, for man's sake became a Son of Man, and from the highest heavens descended into the lowest parts of the earth, to deliver them, who through fear of death were all their life time subject to bondage, yet may this sin and this blasphemy be forgiven. To illustrate this with the forenamed similitude; Suppose a king's subject be a galley-slave, and to redeem him, the king send his only son, and this son become a poor slave to deliver that subject, and yet that subject speak against, revile, and evilly treat this prince, is not this more than monstrous ingratitude? And is it not admirable goodness in the king and prince to forgive that ingratitude? This is that goodness of God which is intimated under this phrase, Whoever shall speak a word against the Son of Man, it shall be forgiven him.

Section 13. Of God's goodness overcoming man's ungratefulness.

The doctrine arising from the forenamed clause, is this:

Man's [reconstructed: ungratefulness] dries not up the spring of God's goodness.

Note how David sets forth God's goodness in this respect: for after he had set forth the ingratitude of the Israelites in many respects, concerning God he says, Yet he being full of compassion forgave their iniquity. And again, after he had showed how they forgot God their Savior, etc., he adds, that God turned away his wrath, and remembered for them his Covenant. You have played the harlot with many lovers (a great point of ingratitude) yet turn again to me, says the Lord to rebellious Israel. But most evidently is this proved by that mercy which was showed to many thousands of those Jews, who evilly treated the Son of Man, a man approved of God among them by miracles, wonders and signs: and denied the Holy one and Just, and desired a murderer to be granted to them: and killed the Prince of life.

The reason is evident. God's goodness arises from himself: and it is answerable to his greatness. As man's unworthiness hinders not God to show mercy to man at first, when he is dead in sin: so man's ungratefulness stops not the current of his mercy when it has begun to flow forth: but like a flood of water it overflows all the dams that are made against it by man's ingratitude: what God does, he does for his own sake.

Use: As before we had evidences of God's rich mercy, so here behold long-suffering mixed with mercy — nothing commends one's patience more than abuse of kindness: by God's overcoming man's evil with his goodness, he shows himself to be slow to anger, and that he delights not in the death of sinners.

Use 2: Hereby men that have formerly despised the bounty and goodness of God, may be emboldened notwithstanding to return to the Lord, according to that which the prophet said to the ungrateful Israelites, in the name of the Lord, You disobedient Israel return, and I will not let my wrath fall upon you, for I am merciful.

Use 3: Hereby also, all that profess themselves to be the children of God our heavenly Father, may learn to be like him in long-suffering, and not to suffer themselves to be overcome with evil, but to overcome evil with goodness.

The Second Part.

A general use of all that has been said of the mercy of God in forgiving sins, even all manner of sins, not blasphemies excepted, committed by any person, indeed though the blasphemy be uttered against the Son of Man, is to justify God's severity against the sin and blasphemy of the Holy Ghost. For which purpose, without question, Christ has here so magnified the mercy of God, as the like place is not to be found throughout the whole Scripture. Therefore having spoken of God's mercy in pardoning every sin but one, let us consider his justice in affording no pardon to that one sin: which is the sin against the Holy Ghost.

Section 14. Of abusing God's mercy.

In that Christ infers the severity of God's justice upon the riches of his mercy, and after he had delivered what he could of the mercy of God, adds a but (every sin shall be forgiven, but the sin against the Holy Ghost shall never be forgiven), he gives us to understand that

God's mercy and long-suffering may be so far abused, as nothing but extremity of justice can be looked for. Thus much implies the Apostle, where he says, It is impossible that such and such should be renewed: and again, There remains no more sacrifice for sin, but a fearful looking for of judgment. The phrases of God's walking stubbornly against them that walk stubbornly against him, and showing himself perverse with the perverse, and swearing that the iniquity of men shall not be purged with sacrifice, nor offering for ever, with the like, do also prove as much.

God's mercy would be notoriously abused, if at some times, and in some cases, the very extremity of justice should not be executed. It stands much with the honor of God, to show himself sometimes a God of vengeance, and a consuming fire.

Use: Let us take heed therefore how we go too far in abusing God's lenity and patience, lest we deprive ourselves of all the fruit and benefit thereof: and instead of being the principal object of God's mercy, we make ourselves the principal object of his justice. A man may so far proceed in sinning against the Son of Man, as by degrees fall into the sin against the Holy Ghost. The fearfulness of which estate follows now to be declared.

Section 15: Of the object of the unpardonable sin — The Holy Ghost.

In handling the sin against the Holy Ghost, we are to consider: 1. The Nature; 2. The Issue thereof.

The nature of the sin is set forth under the names given to it. It is by Saint Matthew termed the blasphemy of the Holy Ghost, and a speaking against the Holy Ghost. By Saint Mark, a blaspheming against the Holy Ghost. In all which phrases are noted forth, both the object, and the quality of that sin.

The object, against which in special this sin is directed and committed, is the Holy Ghost. And in this respect Saint Matthew calls it the blasphemy of the Holy Ghost: not as if it were in the Holy Ghost, which is blasphemy to think, but because (as the other phrases do expressly declare) it is against the Holy Ghost. In this sense this kind of phrase is often used: for where it is said that Christ gave his disciples power against unclean spirits (as it is well translated according to the meaning of the phrase) word for word it is in the original, power of unclean spirits. This I have the rather noted, to mollify the phrase of some, who speaking, preaching and writing of this sin, style it the sin of the Holy Ghost: which speech being well taken (the Holy Ghost being conceived to be not the subject, but the object thereof) it may safely be used.

Now the Holy Ghost is made the object of this sin, not in regard of his essence, or person, but in regard of his office and operation.

The Holy Ghost, in regard of his essence, is all one with the Father and the Son: all the three persons are one in nature and essence, all one God: in which respect a sin committed against any one, is committed against every one of the three persons.

The Holy Ghost also in regard of his person, is the Spirit of the Father, and of the Son, proceeding from them both, and no way greater than the Father or the Son: they are all in dignity coequal: so as in this respect a sin against the Holy Ghost cannot be greater than against the Father and the Son.

But there is an office and operation peculiarly in Scripture attributed to each person. The peculiar office and operation attributed to the Spirit, is,

1. To enlighten men's minds with the knowledge of the Gospel, and to reveal to them the good will of God, and way to happiness, in which respect he is called the Spirit of revelation (Ephesians 1:17).

2. To persuade their hearts of the truth of those things which he has revealed to their understanding, by virtue whereof, men are said to taste of the good word of God, after that they are made partakers of the Holy Ghost (Hebrews 6:5).

3. To move them to acknowledge and profess the Gospel to be the word of God, which is implied by the Apostle under this phrase of receiving the knowledge of the truth (Hebrews 10:26).

There are also many other works of the Spirit, but these are the most pertinent to our purpose, and will give light to all the rest.

The sin here noted to be committed against the Holy Ghost, is committed against him, in regard of the forenamed operations of the Spirit, so as it is against that truth of God, which the Spirit has revealed to a man, and evinced and persuaded his heart of the certainty thereof, so as in his heart he cannot but acknowledge, that it is an evident and undeniable truth, and is often moved with his mouth to profess as much.

Section 16: Of the quality of the sin against the Holy Ghost.

The quality (or effect of this sin: for the sin itself is seated principally in the heart) is speaking against, and blasphemy. This latter word expounds the former. For it is not every kind of speaking against, but an ignominious, opprobrious, despiteful speaking against: which is blasphemy. For blasphemy is here taken in the uttermost extent thereof, and that both in regard of the matter, which is to deny the evidence of the Spirit, and also in regard of the manner, which is to do it with disgraceful, and despiteful speeches, to the open dishonor of God, and of his Gospel, and of the Spirit, which has given undoubted evidence of the power of God: as the Scribes and Pharisees, who did not only deny that Christ cast out devils by the finger and power of God: but also most reproachfully and slanderously said, "This fellow does not cast out devils, but by Beelzebub the prince of devils" (Matthew 12:24): and again, "He has an unclean spirit" (Mark 3:30).

Section 17: Of the definition of the sin against the Holy Ghost.

The words and phrases by which Christ sets forth the nature of this sin, being expounded, we may out of them gather this definition.

The sin against the Holy Ghost is a despiteful rejecting of the Gospel, after that the Spirit has supernaturally persuaded a man's heart of the truth and benefit thereof.

The general matter of this definition, is, a rejecting of the Gospel.

The particular form, by which this sin is distinguished from other sins, is in the other words.

For the matter.

The Gospel is what this sin is in particular directed against, and not every part of God's word. By the Gospel, I mean that part of God's word which God has revealed for man's salvation, even after his fall: and in that respect commonly called the glad tidings of salvation. So that the very object matter about which this sin is occupied does in part discover the heinousness thereof, and declare a reason why it is not pardoned.

To oppose against any part of God's truth is a monstrous and heinous sin: for a special part of God's honor consists in his truth, which is as dear and precious to him as anything can be: to gainsay it is to deny him to be God: for he is styled, The Lord God of truth. But to gainsay the Gospel, that part of God's truth wherein Jesus who was sent to save his people from their sins, wherein the riches of God's mercy, and wherein the peculiar love of God to man is revealed, and that for man's good, even for his eternal salvation, is more than monstrous. For this is not only a denying of God's truth, but of his mercy also: indeed (if we well consider the extent of the Gospel) of the wisdom, power, justice, and all other properties of God. It adds to other sins (to make up the heap of them) ingratitude. It takes away the means of pardon and life: for in the Gospel, only in the Gospel is pardon offered, and life to be found; without it, is nothing but death and damnation. When the Gospel is not received, what hope can there be of pardon? This is what brings God — who by a solemn oath has protested that he desires not the death of the wicked, but that the wicked should turn from his way and live — to complain and say, What could I have done any more that I have not done? If not to receive the Gospel be a deadly and damnable sin, what is to reject it? To reject a thing is more than not to receive it: it is to put it away, as the Jews, who in that respect are said to judge themselves unworthy of everlasting life. It is as if traitors and rebels being risen up against their Sovereign, and he offering pardon to them, if they would lay down their weapons, and turn to be loyal subjects; they should reject his gracious offer, and say they will none of his favor, they care not for pardon: they had rather be hanged, drawn, and quartered, than be beholden to him for favor and pardon. Does not this rejecting of favor much aggravate the crime? Indeed, is not this a more heinous crime than the treason and rebellion itself?

Into this all that commit the sin against the Holy Ghost do fall: but yet all that fall into it do not commit that sin. For as none that perish in their sin receive the Gospel, so all unbelieving persons which live under the Gospel, and ministry thereof, whereby pardon is proclaimed and offered to them, do refuse and reject it: so that this part of the general matter of this sin is common to all that, at least living under the ministry of the Gospel, believe not.

In the definition of this sin, we further added this word, Despiteful: which also pertains to the general matter thereof.

To reject the Gospel despitefully does make the matter much more desperate: for it implies an inbred hatred against the Gospel itself, the Word of salvation: from where proceed open blasphemies against God and his Word, and fierce and cruel persecuting of the preachers, and professors of the Gospel.

This despitefulness added to rejecting of the Gospel brings a man into a most fearful and desperate estate: yet all that ascend to this high pitch of impiety do not simply therein sin against the Holy Ghost: for all this may be done in ignorance. Consider Paul's example: he was so zealous of the traditions which the Jews received from their elders, as he hated the Gospel, which he deemed to be contrary to them: in which respect, he thought that he ought to do many things contrary to the name of Jesus: and so he did: for out of his inward hatred he breathed out threats and slaughter against the disciples of the Lord: he did much evil to the saints: he destroyed them that called on the name of Jesus: he compelled many to blaspheme, and grew mad against the saints: indeed, he himself was a blasphemer. But all these he did in ignorance: for a man may hate and blaspheme that which he knows not. Great was that despite which many of the Jews showed against Christ, and against Stephen: they were cut to the heart, and gnashed at Stephen with their teeth: yet both Christ and Stephen prayed for them: which they would not have done, if they had sinned the sin to death, because it is forbidden so to do.

This much of the general matter of the sin against the Holy Ghost: wherein other sins may agree with it.

The particular form whereby it is distinguished from all other sins, is in these words (After that the Spirit has supernaturally persuaded a man's heart of the truth and benefit thereof.) Out of which I gather these conclusions, concerning the persons that commit this sin.

1 They must have knowledge of the Gospel: their judgment must be convicted of that truth which they oppose: whereby they come to sin against their own knowledge and judgment.

2 This knowledge must not only swim in the brain, but also work upon their will, and dive into their heart: so that their will give consent, and their heart assent to what their judgment conceives to be true. There must be a persuasion as well as knowledge; whereby they come to sin against conscience, that judge which God has placed in men's souls to accuse or excuse them.

3 This knowledge and persuasion must be wrought not only by evidence of undeniable arguments, (for so a heathen man may be convicted, and persuaded) but also by a supernatural and inward work of God's Spirit, whereby they are in their very souls persuaded that they gainsay the undoubted word of God, and so sin against the work of the Spirit in them.

4 This inward supernatural persuasion must be of the benefit of the Word, as well as of the truth thereof: that the Word which they despitefully gainsay, is the Word of salvation (which, whoever believes, shall not perish, but have life everlasting) and the only means of salvation (whoever rejects it, shall be damned.) Thus in sinning against the forenamed work of the Spirit, they sin against their own souls, and bring swift damnation upon themselves.

Briefly to sum up all that has been delivered of the sin against the Holy Ghost: It consists of these degrees.

1 A rejecting of the Gospel: which the Apostle in his description of this sin evidently notes: for first he makes an opposition between despisers of the Law, and despisers of that against which they sin, that fall into this unpardonable sin: now what can that which is opposed to the Law be, but the Gospel? Again, his description of that which is despised, can agree to nothing so well as to the Gospel.

2 A despiteful rejecting thereof, which the same Apostle notes under these phrases, a treading under foot: counting an unholy thing; despiting.

Under this clause are comprised malice and hatred of heart, blasphemy of the tongue, and persecution, in all which the Scribes and Pharisees manifested great despite against Christ: so have all others that ever committed this sin. In this respect the Apostle calls them adversaries.

3 A despiteful rejecting of the Gospel against knowledge: which the Apostle expressly notes in this phrase, after we have received the knowledge of the truth.

4 A despiteful rejecting of the Gospel against conscience: which the Apostle implies under this word willfully.

5 A willful gainsaying and opposing against the inward operation, and supernatural revelation of the Holy Ghost: which is noted by the Apostle under this phrase, has done despite to the Spirit of grace.

6 A despiting of the Spirit in such things as he reveals to them for their own good, even the salvation of their souls: this is comprised under those phrases of tasting the heavenly gift, the good word of God, and powers of the world to come, which they do, as it were, spit out again.

§. 18. Of the difference between the sin against the Holy Ghost, and other sins.

By the forenamed definition may the sin against the Holy Ghost be distinguished from many other sins which come near to it, as,

1 From many sins against knowledge: indeed and against conscience also: for they may be without malice of heart, which this cannot be. The elect may fall into them: but not into this. David and Peter sinned both against knowledge, and also against conscience.

2 From many sins committed on malice against Christ and his Gospel: which may be done on ignorance.

3 From blasphemy and persecution: which may be done also on ignorance, or in passion.

4 From denial of Christ, which may be done on fear (instance Peter's example) or other like temptations. It is an ancient heresy of the Novatians to deny repentance and pardon to such as have once denied Christ.

5 From Apostasy from the faith, and profession of religion, which also may be done not on malice, but through the violence of some temptation. It is noted of Solomon, that he continued not to follow the Lord, but turned after other gods, through the persuasion of his wives. When a Kingdom changes religion, as England in Queen Mary's days, many prove Apostates, and fall away from the profession of the Gospel, and profess idolatry for fear of persecution, or for too much love of this world, to hold their places and offices, their honors and dignities, their houses and lands, or else on an infirm and weak persuasion, that they can keep their hearts pure, and their faith sound, though with their bodies they outwardly subject themselves to idolatry. The Levites which in the captivity fell away, though they were barred from meddling with the holy things, yet they were admitted to do other services in the Temple, whereby it is manifest that they fell not into this unpardonable sin.

6 From presumption and sinning with a high hand, as Manasseh did.

7 From hardness of heart, from impudence, and committing sin with greediness. For so did the Gentiles which had not the Gospel supernaturally revealed to them.

8 From infidelity and impenitence, indeed from final infidelity and impenitence, into which all the reprobate fall. If final impenitence should be the sin against the Holy Ghost (as some do take it) then should every one that is damned sin against the Holy Ghost: indeed then could not this sin be committed till death: and then in vain should the caveat of Saint John be, concerning not praying for them.

§. 19. Of the persons that may fall into the sin against the Holy Ghost.

Having seen what the sin against the Holy Ghost is, for application of the point to the parties with whom Christ had to do, we will in the next place discuss whether the Scribes and Pharisees that slandered Christ, committed this sin or no.

Many say they did not commit this sin: and to prove their assertion, they use these two arguments.

1 They never professed Christ.

2 Christ prayed for them.

To the first I answer, that two sorts of people may fall into this sin: namely, they who profess Christ and his Gospel, and they who never professed it.

Professors that sin against the Holy Ghost, are called Apostates, that is, departers away, namely, from the faith, or from the profession of the Gospel (for the Greek word, which according to the notation of it, signifies Apostasy, is translated a departing, and a falling away) not that all who depart away, and in that general sense are called Apostates, do commit this sin, as was noted before: but because they that fall into this sin, are most notorious Apostates: denying the truth, not in tongue only, but in heart also: not through fear, but in malice, utterly renouncing, and bidding defiance to the faith: not contenting themselves to deny it, but showing themselves deadly enemies against it, and persecuting all that are friends to it: having in that respect a very diabolical property, not enduring that any should reap benefit by that which they have rejected: such an Apostate was Alexander the Coppersmith, and Julian.

They who never professed the truth of the Gospel, may also sin against the Holy Ghost, as they do to whom the Spirit has so clearly and supernaturally revealed the truth of the Gospel, as their heart and conscience does inwardly tell them that they ought to make profession thereof, yet their malice against it, not only keeps them from professing it, but also makes them to revile it, and to persecute the professors of it. The Apostle says of such a one; that he is condemned of himself. Such were the Scribes and Pharisees which blasphemed Christ: and such are many of the more learned Papists.

The difference between these two sorts, is that the former has gone a step further in show of goodness, but thereby have made their fall the more offensive, and their sin the greater, in that to the sin against the Holy Ghost, they have added Apostasy, as some add oppression, murder, and the like.

To the second argument, to prove that the forenamed Scribes and Pharisees sinned not against the Holy Ghost, taken from Christ's prayer, I answer that Christ prayed not in particular for these, but for such as were indeed in the outward act associates, but not of so evil a disposition as they. As among Papists, blind zeal moves many to do that which deadly malice moves others to do.

I doubt not but we may, according to the truth of the matter, conclude that the forenamed Scribes and Pharisees sinned against the Holy Ghost: for

1. The Gospel was preached to them by John the Baptist, Christ, and his disciples, yet they received it not, but refused and rejected it.

2. They did it despitefully, as their carriage shows.

3. They blasphemed Christ, as we have heard before, and they persecuted him and his disciples.

4. They did all this against knowledge and against conscience: as the instance which Christ gives, of their justifying in their children that which they condemned in Christ. Indeed they could say of Christ, "This is the heir."

5. They did all, also, after the Spirit had supernaturally revealed Christ to them: for it is noted that Jesus knew their thoughts, and thereupon he accused them of blaspheming the Holy Ghost. He knew their thoughts, that is, he knew how far the Spirit had worked in them, and how they strove against, and resisted the Spirit, and in that respect accuses them of this blasphemy.

Lastly, to put the matter out of all doubt, after Christ had set out this sin, Saint Mark adds this clause, "Because they said he had an unclean spirit," implying by that inference that that blasphemy was in them an evidence of the sin against the Holy Ghost.

§. 20. Of the meaning of these words, SHALL NOT, and SHALL NEVER be forgiven,

The second general point, noted by Christ, about the sin against the Holy Ghost, is the issue thereof:

which is set down Negatively and Affirmatively.

Negatively, both by Saint Mark in these words ("has never forgiveness") and also by Saint Matthew in these words ("shall not be forgiven to men") which is further amplified by a distinction of times, in these words ("neither in this world, nor in the world to come").

Affirmatively, only by Saint Mark, in these words ("is in danger of eternal damnation").

The sentence and doom which Christ in all these words and phrases has given of this sin is very perspicuous and clear, but Papists have brought a cloud of obscurity upon them by the vapors of their false glosses and heresies, which we will first remove, and then declare the fearful issue of this sin.

First, the Papists clean overthrow the main point here intended, by interpreting the indefinite negative particle ("not") and the general negative ("never") as if a difficulty only, and not an impossibility were intended, as if Christ had said, the sin against the Holy Ghost shall not easily, but very hardly be forgiven: or, ordinarily and for the most part, it shall not be forgiven. But the words are more clear than so to be obscured. For, Not, Never, Nor in this world, nor in the world to come: are much more than not ordinarily, not easily, hardly, and for the most part. Besides, if there were not an impossibility of the pardon of it, prayer might be made for the party that commits it, which may not be done. But as this text is clear enough to such as have not contentious and captious spirits, so there are other texts which put the point more out of all doubt and question: as where the Apostle says, "It is impossible to renew them again"— and again, "There remains no more sacrifice for sins, but a fearful looking for of judgment, and fiery indignation."

§. 21. Of the errors which Papists gather from this phrase, nor in the World to come.

Again, Papists roam far beyond the scope of Christ in this place, by inferring from this clause ("nor in the World to come") that some sins which are not forgiven in this world may be forgiven in the world to come, from which they further infer that there is a Purgatory after this life. They render these reasons for this latter inference: First, that into heaven can enter no unclean thing. Secondly, that out of hell there can be no redemption. Therefore (say they) there must needs be a Purgatory, by which they who die in their sins must be purged, and out of which they whose sins are forgiven after this life must be delivered.

The two positions which are laid down for reasons are sound and true: for neither can any unclean thing enter into heaven, nor can any that are once cast into hell be ever delivered out of it; for the Scripture terms their pain everlasting. And yet the Papists are not consistent in those assertions, but deliver many points contrary to them both: as that many who for treasons, rebellions, and such like damnable sins are executed, and die without repentance for them, die as martyrs and are immediately carried to glory — is not this to thrust unclean birds into heaven? And again, that many who died in mortal sins, and so by their own positions went to hell, were delivered from it. Some of the instances which their own writers have given of this are these: the soul of Falconilla, a pagan, was freed from hell by the prayers of Saint Thecla; and the soul of Trajan, a pagan Emperor, by the prayers of Pope Gregory; and a certain lewd man carried by the Devils into hell was delivered by Saint Sereus.

But to pass by these lying fables, the consequences which from the forenamed sound positions they gather are most unsound and absurd — namely, that there is a purgatory (of which fiction I have spoken before) and that sins may be forgiven after this life. This is a point which (as was said before) they gather from this phrase ("nor in the World to come"), the falseness of which is easily discovered by a due consideration of the true meaning of the words.

§. 22. Of the true meaning of this phrase, nor in this world, nor in the world to come.

The Greek word, and the Latin also, which we translate World, signifies rather time, than place. By this World, is meant the time of a man's life here upon earth: by the World to come, all the time from his death proceeding on without end to eternity. Two Worlds are in Scripture given to every man to be in, one from the time of his conception, or birth, to his death; the other from there forever: for after death there is no alteration of a man's estate. But because the manifestation of that perpetual and eternal estate is at the great day of judgment, when all shall stand before their Judge, and receive their doom, the beginning of that age, or world to come, is commonly reckoned from the day of judgment: in which respect Christ joins that world, and the resurrection from the dead together. Which being so, it is as evident as may be, that no sin can be forgiven in the World to come.

§. 23. Of the many answers which may be given against the Papists' collection concerning forgiveness of sins in the World to come.

But fully to discover the erroneous collection of Papists touching forgiveness of sins after death, out of this phrase (nor in the World to come), let it be noted that:

1 Saint Mark, the best interpreter of Saint Matthew, expounds that phrase by this general particle, never, or in no age.

2 They cannot show that the world to come is anywhere taken for the time that passes between this life ended, and the day of judgment, which is the time appointed by them for remission of sins in Purgatory: for they hold that at the day of judgment that fire shall be put out; and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection.

3 If it were granted that by the World to come, is meant the time between death and judgment, yet may it be applied to the very end or passing away of the former World, and beginning or entrance into the other World; namely, for the very moment of death, as if he had said, this sin shall not be forgiven, either in the time of this life, or at the point of death, when a man is entering into another World. Thus the evening of the Sabbath is called the first day of the week.

4 The remission here spoken of in the World to come, may be taken for the manifestation and ratification of that which was granted before: as if he had thus said, As in this World he shall receive no remission, so in the World to come when all shall stand upon their trial to be acquitted, or condemned, no remission shall be pronounced to him, but he shall receive the sentence of condemnation.

5 This phrase (shall not be forgiven) may figuratively be put for the effect that follows upon sin not forgiven, namely, just vengeance, and so the meaning may be this; Just vengeance shall be executed upon him both in this world, and in the world to come; as ever has been executed on all such as sinned against the Holy Ghost.

6 It is no good consequence from a negative to infer the contrary affirmative. What if Christ had said that Blasphemy against the Holy Ghost shall never be forgiven, neither on earth, nor in hell; would it from there follow that some sins may be forgiven in hell?

7 Christ comparing this sin which shall not be forgiven in this world, or in the world to come, with blasphemy against the Son of Man, by the consequence which they infer, it would follow that blasphemy against the Son may be forgiven in the world to come; which is directly against their own principles: for all blasphemy is a mortal sin; but they say that Purgatory is only for them who die in venial sins.

8 If any sins might be forgiven in the world to come, by the order of the words in this phrase, (nor in this world, nor in the world to come) it would follow that the more heinous sins should be forgiven in the world to come: else Christ would have said, Nor in the world to come, nor in this world.

9 Christ here speaks of remitting the fault: but by their doctrine only the punishment is remitted after this life: for they acknowledge that the very faults themselves are purged by the blood of Christ, and that they who in this life have not the fault remitted, can have no hope of eternal life. This place therefore speaking of forgiving the fault, how can they apply it to the punishment?

§. 24. Of the reasons why this phrase (nor in this world, nor in the world to come) is used.

Quest. If no sin can be forgiven in the world to come, why is this clause (nor in the World to come) added?

Answ. Though no reason could be given, yet we may not from there infer a paradox, and an error contrary to other places of Scripture. But among other reasons two especially may be noted to make the phrase the more perspicuous.

1 To aggravate the terror of the judgment here denounced against such as sin against the Holy Ghost: for the very consideration of this, that both in this world, and in the world to come, they lie under the fiery wrath, and heavy vengeance of God, cannot be but very fearful and terrible.

2 To show the misery of these sinners above others: for,

1 There be some who keeping sin under, and giving reins thereto, but walking by faith uprightly before the Lord, are neither punished in this world, nor in the world to come. Such a one was Enoch.

2 There be others that are not so watchful over themselves, but through security suffer sin to get some head over them, for which they are punished in this world, but truly repenting, are not condemned in the world to come. Such a one was the incestuous person, both excommunicated, and also restored by the Apostle. Such also were many of those who discerned not the Lord's body when they came to the holy Communion.

3 There be others also, who though they be impenitent sinners, yet through God's indulgence are suffered to enjoy outward peace and prosperity in this world, and feel the smart of their sin only in the world to come. Such were they whom Job notes to die in all ease and prosperity (Job 21:23): and such a one was Dives (Luke 16:19, 23).

4 But they that sin against the Holy Ghost, are made a spectacle of God's vengeance, both in this world, and in the world to come: as Judas, Julian, and such other.

§. 25. Of seeking pardon for sin in this life.

Thus we have seen what small reason Papists have to gather from this text, that sin may be forgiven after death.

For our parts let us give no rest to our souls, till we have assurance of the pardon of all our sins, applying to ourselves the sacrifice of Christ for all our sins whatever, and let us unfeignedly turn from them all while here we live; fearing him who after he has killed the body, has power to cast both body and soul into hell. And let us not fondly dream of mercy (like the five foolish Virgins) when it is too late. The time that the Gospel is preached, and thereby remission of sins offered, is the accepted time, the day of salvation: and the time of this life, the only time of repentance. If the Lord be not then found, he will never be found. Therefore seek the Lord while he may be found; and today, while it is called today, harden not your hearts.

Section 26. Of the sense in which it is said that the sin against the Holy Ghost shall not be pardoned.

But to return to our matter. Notwithstanding the false glosses of Papists on this text, it is most evident and clear, both by the words of Christ, and also by other texts of Scripture, noted before, that the sin against the Holy Ghost neither shall, nor can ever be pardoned. This sin is not only in the issue and event unpardoned, but in the nature and kind of it unpardonable. And herein stands the difference which Christ here makes between this sin, and all other sins. In regard of the issue, many other sins are no more pardoned than this: for if in the event all other sins but this should be pardoned, many millions which are now in hell should be saved. But the difference is, that other sins are of that kind and condition, as through the means which God has afforded to man, they may be forgiven: but this cannot by any means.

Section 27. Of the reasons why the sin against the Holy Ghost is unpardonable.

The reason why the sin against the Holy Ghost neither shall, nor can be forgiven, is not simply in regard of the greatness and heinousness of it, as if it were greater than the mercy of God, and sacrifice of Christ; so as if that sin were put into one balance, and God's mercy with Christ's sacrifice into another, that would weigh down this: but rather in regard of that order which God has set down, and that fixed decree and doom (more immutable than the decrees and statutes which the laws of the Medes and Persians confirmed) which he has both established, and revealed: I say revealed, because his secret decree is established against every impenitent sinner, but the order is published, and the decree revealed only against such as sin against the Holy Ghost.

If further we would know reasons of this revealed decree, I answer, that God is not bound to render man a reason of his orders, and decrees: but yet it has pleased him to make known some reasons thereof in his word, for the better satisfaction of men's minds, and justification of his own proceedings: as

1. Because it is impossible that they who sin against the Holy Ghost should be renewed again to repentance. As no sin, of which the man that commits it does not repent, is in the issue and event pardoned; so this sin, because the committer thereof cannot repent, cannot be pardoned.

2. Because they utterly renounce, and wholly reject the only means of pardon; which is, Christ Jesus offered in the Gospel: so as, if they be pardoned, either Christ must be offered up again, and crucified anew; or else there must be some other sacrifice for remission of sins. But both those are impossible: impossible it is therefore, that the sin against the Holy Ghost should be pardoned. It falls out with those that commit this sin, as with a man that is desperately and mortally sick of a disease, which cannot possibly be cured but by one means, and the patient utterly refuses that means, and will not have it used; would we not say on that ground, that he is irrecoverably sick, that it is impossible he should be cured?

3. Because they have wittingly so wholly cast themselves into Satan's power, and utterly renounced to have to do with God, as it cannot stand with equity, and with the honor of God to receive them again to mercy; they are in a manner in such a case and estate as the damned in hell, concerning whom it is said, that between them and the Saints in Heaven there is a great gulf fixed, so as there can be no passage from one to another. Besides, it is probable, that as they who truly believe, and are ingrafted into Christ, have an inward testimony that they are God's, and that they shall forever abide in Christ, and be saved: so they who sin against the Holy Ghost, having as it were subscribed to be Satan's, and ever to be with him, and on his side, have an inward certificate in their hearts that they are utterly forsaken of God, and shall be damned: and thereupon (as the damned in hell) they blaspheme God whom they have renounced; indeed, with all the spite they can they oppose the Gospel through an inward hatred of God the Author, of Christ the matter, of the Holy Ghost the Revealer thereof; whom because they cannot reach and come at, they persecute the professors of the Gospel: like the old red Dragon, who, because he could not touch the woman that was clothed with the Sun, the Moon being under her feet, he went to make war with the remnant of her seed, which keep the Commandments of God, and have the testimony of Jesus Christ.

Section 28. Of the certainty of his damnation who sins against the Holy Ghost.

Hitherto of the fearful issue of such as sin against the Holy Ghost, set down negatively, in that this sin shall never be forgiven.

To aggravate the terror thereof, Christ further sets forth the issue of the same affirmatively, as Saint Mark has recorded his words thus,

Is in danger of eternal damnation.

The word translated "in danger," or (as others) "culpable," does not so much imply a likelihood that he may be damned, as a certainty that he shall be damned: for it properly signifies to be held fast, as a bird when she is taken in a snare, or a malefactor when he is arrested by a sergeant, or a condemned man when he is manacled, and fettered against the day of execution. It implies that there is no means, no hope of escaping damnation: so as the main point here intended, is this; he that sins against the Holy Ghost, shall most certainly be damned. This the Apostle also implies, where he says, that to such a one there remains no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation.

The reasons already alleged to prove that this sin shall not be forgiven, do also prove the certainty of his damnation who commits it.

§. 29. Of the eternity of damnation.

Yet further to aggravate the fearful estate of him that sins against the Holy Ghost, it is added, that his damnation is eternal. This everlasting continuance is common to all that are cast into hell, in which respect their torments is set forth by such like phrases as these, The worm that dies not, fire that shall never be quenched, everlasting chains, eternal fire, everlasting perdition. But the certainty of this everlasting damnation, is that which is proper to them that sin against the Holy Ghost. The doom is irrevocably passed against them; while here they live, they know they shall be cast into endless, easeless, merciless, and remedyless torment.

This aggravation of damnation by the everlasting continuance of it, does evidently refute the heretical position of Chiliasts, or Millenarians, or (to use our English word) Thousandaries, who held that the Devils and all the damned in hell should after a thousand years be delivered. Eternal and everlasting continuance properly taken, as it is in the forenamed places, admits no date or end of time: which the forenamed heretics observing, grant that indeed the fire of hell burns eternally; but they further say that it burns after the damned are delivered out of it: but this evasion will not help them. It is certain that God makes nothing in vain. If there be fire burning eternally, it is for some end and purpose. But what other end or purpose can be imagined, than the just punishing and tormenting of the damned in hell? Shall there be a hell, and no creature in it? Besides, Christ expressly says, they shall go into eternal punishment. Now the fire of hell is no longer a punishment, than the damned be tormented therein: eternally therefore they are tormented therein, and can never be freed from it.

As for their objections taken from God's mercy and justice, they may easily be answered, if God's former dealing with the damned, and the nature of sin for which they are condemned, be duly weighed.

§. 30. Of the answers to the Chiliasts objection taken from God's mercy.

Concerning God's mercy, they say, that it is over all his works, and thereupon they conclude, that the damned must partake of it: which (say they) they cannot do if eternally they lie tormented in hell.

Surely they have tasted of God's mercy: for the Devils were made at first glorious angels, angels of light. The damned were also at first created in a most happy estate, even after God's image: and many of them had a long time, and fair means of repentance offered to them; besides, the many outward temporal blessings which in this world they have enjoyed. They all have abused and rejected God's mercy.

As for their present estate, I might say that it is some mercy that they are not more tormented: for God could make them feel more than they do.

But we are to know that God's mercy and justice must go together. Where justice is not satisfied, no place is left for mercy: but God's justice is not satisfied for the Devils and damned: how then should mercy be expected?

§. 31. Of the answers to the Chiliasts objection, taken from God's justice.

Concerning God's justice, they say that it cannot stand with justice to punish a temporary sin, a sin which was committing in time, with an everlasting punishment.

But sin though in continuance it were not everlasting, yet is it in nature infinite: for the greatness of a sin is measured according to the greatness of the person against whom it is committed. We see in the [reconstructed: courts] of men that one and the same wrong committed against a mean man, and a Monarch, is accounted less or greater. That which being done against a mean man, will scarce bear an action in law (as we speak) committed against a King may prove a capital matter, a matter of high treason, and bring a man to the gallows. Now every sin is a transgression of God's law, and committed directly against the infinite Majesty; and in that respect it is infinite in nature, and deserves an infinite punishment. But the creature is finite, and cannot in time bear an infinite weight of vengeance, and therefore it lies eternally under it. There is then a proportion between the sin of the damned, and their punishment: both are infinite. Sin in quantity and greatness, the punishment in time and continuance: what sin lacks in continuance, it has in greatness; and what the punishment lacks in weight, it has in continuance. Thus the sin and the punishment are correspondent each to other, and God is just in inflicting an eternal punishment on an infinite sin.

Besides, though the damned be restrained, or cut off by the hand of God from an everlasting continuance to commit sin, yet their will and desire is never to cease sinning. For herein lies a main difference between such sinners as have their sins forgiven, and so are saved, and such as are never forgiven, but are damned. Those men's minds and wills are altered, and they truly repent of their sins past, and desire and endeavor to sin no more. But these men's minds and wills to their very death are set on sin: and if they could always live on earth, they would always sin on earth. Now it is the mind, will, and disposition of a man, to which God has especially respect.

Again, the damned continue to sin everlastingly in hell. As the glorious angels and blessed saints in Heaven ever continue to praise the God of Heaven, so the devils and damned in hell continue to blaspheme the same God. Their punishment therefore endures no longer than their sin.

Lastly, they wittingly and willfully pull upon themselves that eternal weight of God's wrath, and therefore justly lie under it eternally. God has declared before hand that eternal damnation shall be the reward of impenitent sinners; and yet they impenitently continue in sin. Suppose a millstone hanging by a cord, a man should willfully stand under that millstone, and cut the cord, and also refuse to have any means to keep the millstone from falling down: did not he by cutting that cord pull death on himself? This is the case of the damned. God's wrath is an infinite burden, by God's law it is held up over men's heads: sin is a sword, whereby the cord of God's law is cut: by faith and repentance God's wrath is stayed from falling on man. The unbelieving and impenitent sinner refuses the means of withholding and staying God's wrath. Is it not now just that this eternal weight of God's wrath should lie on him?

Thus we see that it is neither against God's mercy, nor against his justice to inflict eternal damnation.

§. 32. Of the necessity of being pardoned, or damned.

From the connection of this affirmative part of the judgment (shall be in danger of eternal damnation) with the negative (shall never be forgiven) I collect that, The sinner which has not his pardon cannot escape eternal damnation: or pardon must be obtained, or the punishment must be undergone. The servant whose debt the Lord recalled, and would not forgive, because of his unmercifulness, was delivered to the tormenters (Matthew 18:34).

Otherwise men would not care for God's favor in pardoning sin, nor any thing esteem Christ's sacrifice, whereby pardon is purchased.

Use: O let us give no rest to our souls, till we have assurance of the pardon of our sins. A man attainted, and evicted of treason, though his life may be prolonged, and sentence of death not executed, yet is not quiet till he have his pardon, upon fear that advantage may sometime or other be taken against him for his crime: and yet the uttermost peril is but death of body. The peril of sin is eternal damnation. It shall assuredly be executed, if pardon be not gotten. How then can the sinner, who has no assurance of pardon, sleep quietly? Surely this doctrine is either not known, or not believed, or not regarded by such as having no evidence of pardon, pass their time over in mirth and jollity. Well did David know this point, which made him with a holy admiration say, Blessed is he whose transgression is forgiven, whose sin is covered: Blessed is the man to whom the Lord imputes not iniquity (Psalm 32:1-2). On the contrary side we may say, Cursed is he whose sins are not forgiven. If eternal damnation does make a man cursed, he is cursed.

§. 33. Of preventing the sin against the Holy Ghost.

To return to the point in hand, we have heard what the sin against the Holy Ghost is, and what the issue thereof is, namely, Impossibility of pardon, certainty of eternal damnation. Whose heart does not tremble to think of their estate? The very Devils do tremble to think of their own doom and judgment. Dives is thought to be in a most miserable plight. That which ministers any comfort to sinners in this world, is, that they hope the due vengeance of their sins shall not be executed upon them. This hope can none have that sin against the Holy Ghost. Though all sins (as before we have heard) shall be pardoned, yet a man may so grow on in impudence and obstinacy, as to sin against the Holy Ghost, and make his sin irremissible, and himself certain of eternal damnation.

Let us therefore take heed of making any way to this sin, and of provoking God to cast us clean over into Satan's power, or rather to suffer us to give up our selves wholly to Satan. For the preventing hereof, let the directions here following be carefully observed.

1 Be watchful against every sin, indeed against the very beginnings of sin. Give no place to the Devil. Take heed lest there be at any time in any of you an evil heart of unbelief, in departing from the living God. Especially let us take heed of sinning against our own judgment and knowledge, against the persuasion of our heart and conscience, and against the revelation and motion of God's Spirit in us. Sin is deceitful, and Satan is subtle. They allure men step by step to descend, till by degrees they bring us into this irrecoverable downfall of the sin against the Holy Ghost (Ephesians 4:27; Hebrews 3:12).

2 Have the Gospel, the Word of salvation, in high account. As we have knowledge thereof, so let us set our heart and love upon it. Love of the Gospel will make men cleave close to it, and will keep them from renouncing of it. If men receive not the love of the truth, that they might be saved, God will send them strong delusion, that they should believe a lie, and be damned (2 Thessalonians 2:10-11). Through light esteem of the Gospel, men often come to reject it: and to prove Apostates.

3 Duly weigh the difference between Christ and the world; how Christ can uphold you, and preserve, and protect and prosper you against the world: but all the world cannot shelter you from his [reconstructed: wrath]. True knowledge of Christ, of the benefits we reap by him, of the privileges we have in him, of the comfort and peace we receive through him, will make us account all the things of this world, in comparison of Christ, but as dung (Philippians 3:8): and it will make us also stand the more resolutely against all the assaults of the world, and not suffer ourselves thereby to be drawn from Christ. Let us often call to mind that which Christ has said to this purpose, What is a man profited if he gain the whole world, and lose his own soul? or what shall he give in exchange for his soul (Matthew 16:26)?

4 If at any time through his own weakness, or the violence of any temptation, a man be so far overtaken, as to deny the Gospel, and to forsake Christ, let him not persist therein; but rather (as Peter did) upon the first occasion offered to discover his folly, let him thoroughly humble himself, and speedily repent (Matthew 26:75). The longer sin continues, the stronger it grows: and the greater advantage will Satan take thereby. Deadly poison being speedily purged out, may be kept from infecting the vital parts.

5 After once you are recalled, having before time denied Christ, be the more watchful over yourself, that you deny him not again, and again. If the Devil being once cast out, returns again, he will come with seven other spirits more wicked than himself. If after men have escaped the pollutions of the world, through the knowledge of [reconstructed: the] Lord and Savior Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning (2 Peter 2:20).

6 While your heart is pliable pray; earnestly, instantly pray, as against all sins, so especially against presumptuous sins (as David did) and in particular, against this unpardonable sin (Psalm 19:13). Nothing more powerful against sin and Satan, than faithful prayer: without this all other means are fruitless. This means is to be used as for ourselves, so also for others (as we have before showed). There is nothing against which we ought more earnestly to pray, than against this sin: for no estate more desperate than theirs who fall into this sin.

§. 34. Of the persons who cannot fall into the sin against the Holy Ghost.

As this Treatise was begun with declaration of God's mercy, in forgiving all manner of sins, so it shall be concluded with application of comfort to the elect, and that in regard of the nature and issue of the sin against the Holy Ghost. That which makes this sin to seem as a hot fiery thunderbolt, even that which makes it most terrible and dreadful, that, I say, ministers matter of comfort to the elect, namely, that it is impossible it should be pardoned, and that the committers thereof are sure to be eternally damned.

The comfort is this, that the elect are absolutely freed from it, so as they cannot fall into it.

The reasons are evident.

1 When they come to be enlightened, together with their illumination, regeneration is wrought in them. Now they who are born again, cannot so wholly give up themselves to sin and Satan, as to sin against the Holy Ghost. The Apostle (in a more inferior degree and kind of sinning, than in this kind against the Holy Ghost) says, Whoever is born of God does not commit sin: for his seed remains in him, and he cannot sin because he is born again.

2 All the sins of the elect in the issue and event are venial, such as shall be pardoned. For though in the nature and kind of sin, every of their sins are (as the sins of all other) mortal (for the wages (and due deserts) of sin (not any one sin excepted) is death) yet has Christ by his death satisfied for all their sins. All therefore shall be pardoned to them.

3 All that are elected, are elected to eternal life: and being elected thereto, they shall assuredly be made partakers thereof. God's purpose and decree remains firm and stable, and cannot be made frustrate. They are not therefore in danger of eternal damnation: and so cannot fall into that sin.

Yet let no man be presumptuous, or secure in this regard: for first, he may be mistaken in his election, and think he is chosen, when indeed he is not. If he be deceived, and mistake the marks of his election, then is he not exempted from this sin, and the fearful issue thereof.

Again, though he be elected, yet if he be not watchful over himself, he may fall into so great a gulf of sin, and be so near the pit of eternal damnation, as he will have cause again, and again to repent his folly, as we have before shown. Let us therefore work out our salvation with fear and trembling. To which salvation that we may be kept blameless, the grace of the Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost be with us all. Amen.