Part 15
them which should hereafter believe in him to life everlasting."
Cease therefore to blaspheme anymore. Lay hold of this Gospel,
this glad tidings of reconciliation, and be moved thereby to seek
how you may best honour 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
thorough, than his name and honour. Hence it is that the least
reproach and disgrace causes the greatest revenge that can be
thought of. But this humour 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."
§. 9. Of the Principal Object of God's Mercy, Man.
As the riches of God's mercy are in general commended by
forgiving all manner of sin, even blasphemy; so in particular it is
commended unto 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 unto MEN," (as Saint
Matthew records it) "To the SONS OF MEN" (as Saint Mark sets
it down.) From whence we may gather that
MAN is the most principal object of God's mercy. This instance
of forgiving sin goes beyond all others 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 whereunto he stood bound
through sin unto 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 made sin, offering himself up as 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 Sonne 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 borne a Saviour:" but when the
Prophet a son of man foretold thereof, he says in the first
person, "To us a child is borne, 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, unto the
judgment of the great day. This mercy is not vouchsafed unto
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 holy admiration cry out, and say;
"What is man, that thou art mindful of him? and the son of man,
that thou visitest 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 unto. 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 ingratitude
against God? whereas this proper and peculiar love of God to
man, should provoke him to exceed all other creatures in setting
forth the honour and glory of God, who hath so respected him:
Man for the most part dishonours God more than all other
creatures, except the infernal spirits, who wholly and only set
themselves to dishonour 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: yea, there we shall hear them
singing continually praise unto 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 hath 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: yea, 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 hath set unto
them; and yet the sons of men daily transgress the Ordinances
which the Lord their God hath given them. The very earth which
was cursed for man's sake, with little tillage bringeth 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 long 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 endeavour to answer with gratefulness God's goodness to
us. As he in mercy hath abounded towards us above all other
creatures, so let us strive to excel all in honouring him. Though
notwithstanding our utmost endeavour we come much short, yet
let our true desire mount aloft, and let us still endeavour 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, "Thy 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 ("Whosoever") 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 does not call 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 honourable, 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: and Christ commands
his Apostles to preach the Gospel to every creature: meaning
every reasonable creature capable thereof. But more particularly
and expressly says the Apostle; "He that is Lord over all, is rich
unto all that call upon him." And again, "God wills that all men
shall be saved: and Christ gave himself a ransom for all men."
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.
[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 everyone.
Let everyone of what rank or condition soever 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?"
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 in his
complaint, "I lie among them that are set on fire, even the
SONS OF MEN."
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 for this I take to be this, he had
visions both more in number, and more rare in kind, revealed
unto him, than any other Prophet had: now lest he should be
exalted out of measure through the abundance of revelations,
the Lord often reminds him 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.
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 it is 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."
The reason why this title is given to Christ is not, (as some too
nicely 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
emphatical 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 anyone but
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 others 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.
§. 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 unto men, and in such a shape to appear, as he could not
be discerned to be any other than a man, they who 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 fact.
Answer: Though that similitude does fitly 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. Wherefore, I rather take this title (Son of
Man) in a contrary sense, not in a way of extenuation, but of
aggravation: whereunto it tends, if this title be taken as setting
forth on the one side the low degree of humiliation, whereunto
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, dishonour 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 lifetime 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 gally-slave, and to
redeem him, the King sends his only son, and this son becomes a
poor slave to deliver that subject, and yet that subject speaks
against, reviles, and evilly entreats 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,
"Whosoever shall speak a word against the SON OF MAN, it
shall be forgiven him."
§. 13. Of God's Goodness Overcoming Man's Ungratefulness.
The Doctrine arising from the forenamed clause is this:
Man's ungratefulness does not dry 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
shown how they forgot God their Saviour, etc. He adds, that God
turned away his wrath, and remembered for them his Covenant.
"Thou hast played the harlot with many lovers" (a great point of
ingratitude) "yet turn again to me," saith the Lord to rebellious
Israel. But most evidently is this proved by that mercy which
was shown to many thousands of those Jews, who evilly
entreated 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 unto 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 longsuffering 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
unto the Lord, according to that which the Prophet said unto the
ungrateful Israelites, in the name of the Lord, "Thou 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
longsuffering, and not to suffer themselves to be overcome with
evil, but to overcome evil with goodness.
THE SECOND PART.
Of God's Justice.
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, yea 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. Wherefore, having spoken of God's mercy in
pardoning every sin but one, let us consider his justice in
affording to pardon to that one sin: which is the sin against the
Holy Ghost.
§. 14. Of Abusing God's Mercy.
In that Christ inferreth 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, addeth a BUT ("Every sin shall be forgiven,
BUT the sin against the Holy Ghost shall never be forgiven"). He
giveth us to understand, that
God's mercy and longsuffering may be so far abused, as nothing
but extremity of justice can be looked for. Thus much implies
the Apostle, where he saith, "It is impossible that such and such
should be renewed." And again, "There remaineth 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 froward with the
froward, and swearing that the iniquity of men shall not be
purged with sacrifice, nor offering forever, with the like, do also
prove as much.
God's mercy would be notoriously abused if at sometimes, and
in some cases, the very extremity of justice should not be
executed. It standeth much with the honour of God to show
himself sometimes a God of vengeance, and a consuming fire.
[Use] Take we 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
mercy. 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.
§. 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, blaspheming against the Holy
Ghost. In all these phrases, both the Object and the Quality
of that sin are noted forth.
The Object against which this sin is directed and committed, in
particular, is the Holy Ghost. In this respect, Saint Matthew calls
it the blasphemy of the Holy Ghost: not because it is in the Holy
Ghost, which is blasphemy to think, but because (as the other
phrases expressly declare) it is against the Holy Ghost. This kind
of phrase is often used in this sense: for instance, when it is said
that Christ gave his Disciples power against unclean spirits, it is
well translated according to the meaning of the phrase, but word
for word it is in the original "Power of unclean spirits." I have
noted this to soften the phrase of some who, when 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), may
safely be used.
Now, the Holy Ghost is made the Object of this sin not in regard
to his Essence or Person, but in regard to his Office and
Operation.
In regard to his Essence, the Holy Ghost is one with the Father
and the Son: all three Persons are one in nature and essence,
one God. Hence, a sin committed against any one is committed
against every one of the three Persons.
In regard to his Person, the Holy Ghost is the Spirit of the Father
and of the Son, proceeding from them both, and in no way
greater than the Father or the Son; they are all in dignity
coequal. Therefore, 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 attributed to each
Person in Scripture. The peculiar office and operation attributed
to the Spirit are:
1. To enlighten men's minds with the knowledge of the Gospel
and to reveal unto them the goodwill of God and the way to
happiness, in which respect he is called "The Spirit of
revelation."
2. To persuade their hearts of the truth of those things which
he has revealed to their understanding, by virtue of which
men are said to taste of the good Word of God, after they
are made partakers of the Holy Ghost.
3. To move them to acknowledge and profess the Gospel to be
the Word of God, which is implied by the Apostle under the
phrase "receiving the knowledge of the truth."
There are also many other works of the Spirit, but these are the
most pertinent to our purpose and will shed light on all the rest.
The sin noted here to be committed against the Holy Ghost is
committed against him in regard to the aforementioned
operations of the Spirit. It is against that truth of God which the
Spirit has revealed to a man and convicted and persuaded his
heart of the certainty thereof, so that in his heart he cannot but
acknowledge it as an evident and undeniable truth and is often
moved with his mouth to profess as much.
§. 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 explains the former. It is not every kind of speaking
against, but an ignominious, opprobrious, spiteful speaking
against: which is blasphemy. For blasphemy is here taken in the
utmost extent thereof, both in regard to the matter, which is to
deny the evidence of the Spirit, and also in regard to the
manner, which is to do it with disgraceful and spiteful speeches,
to the open dishonour of God, his Gospel, and the Spirit, which
has given undoubted evidence of the power of God: as the
Scribes and Pharisees, who not only denied 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 Beel-zebub the Prince of devils." And again,
"He has an unclean spirit."
§. 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 explained, we may gather from them this
definition.
The sin against the Holy Ghost is a spiteful rejecting of the
Gospel after 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, whereby this sin is distinguished from
other sins, is in the other words.
For the matter.
The Gospel is it against which this sin in particular is directed,
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 the very object matter, whereabout this
sin is occupied, partly reveals its heinousness and declares a
reason why it is not pardoned.
To oppose any part of God's truth is a monstrous and heinous
sin: for a special part of God's honour 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: yea, (if we 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, there 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 more than I have
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 unto them, if they would lay down their
weapons and turn to be loyal subjects, they should reject his
gracious offer and say they will have none of his favour, they
care not for pardon: they had rather be hanged, drawn, and
quartered than be beholden to him for favour and pardon. Does
not this rejecting of favour much aggravate the crime? Yea, is
not this a more heinous crime than the treason and rebellion
itself?
Herein all that commit the sin against the Holy Ghost fall: but
yet all that fall thereinto do not commit that sin. For as none
that perish in their sin receive the Gospel, so all incredulous
persons who live under the Gospel, and ministry thereof,
whereby pardon is proclaimed and offered unto them, do refuse
and reject it: so 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 appertains to the general matter
thereof.
To reject the Gospel despitefully makes the matter much more
desperate: for it implies an inbred hatred against the Gospel
itself, the Word of salvation: whence 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 the 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. Take 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 thereto: 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
threatenings 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 waxed
mad against the Saints: yea, he himself was a blasphemer. But
all these he did ignorantly: 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 unto death, because it is
forbidden so to do.
Thus 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 convinced 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 as their
will gives 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 convinced 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, whosoever believes, shall not perish but have life
everlasting) and the only means of salvation (whosoever
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; despising.
Under this clause are comprised malice and hatred of heart,
blasphemy of the tongue, and persecution, in all of 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 "Wilfully."
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, "Hath done
despite unto the Spirit of grace."
6. A despising 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 unto it,
as,
1. From many sins against knowledge: yea 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 in ignorance.
3. From blasphemy and persecution: which may be done also
in ignorance, or in passion.
4. From denial of Christ, which may be done in 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 in 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 honours 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 impudency, and committing
sin with greediness. For so did the Gentiles which had not
the Gospel supernaturally revealed unto them.
8. From Infidelity and impenitence, yea from final infidelity
and impenitence, wherein all the reprobate fall. If final
impenitence should be the sin against the Holy Ghost (as
some do take it) then should everyone that is damned sin
against the Holy Ghost: yea 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 not.
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 unto 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 Copper-smith, 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 hath so
clearly and supernaturally revealed the truth of the Gospel, as
their heart and conscience doth inwardly tell them that they
ought to make a profession thereof, yet their malice against it,
not only keeps them from professing it, but also makes them
revile it, and persecute the professors of it. The Apostle saith of
such an one; that he is condemned of himself. Such were the
Scribes and Pharisees which blasphemed Christ: and such are
many of the learned Papists.
The difference between these two sorts is that the former hath
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 moveth many to do that, which deadly malice moveth
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 showeth.
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 giveth, of their justifying that
in their children, which they condemned in Christ: yea they
could say of Christ, This is the heir.
5. They did all, also, after the Spirit had supernaturally
revealed Christ unto 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 wrought in them, and
how they strived against, and resisted the Spirit, and in that
respect accuses them of this blasphemy.
Lastly, to put the matter out of all doubt, after that Christ had
set out this sin, Saint Mark addeth 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: Affirmatively.
Negatively, both by Saint Mark in these words (hath never
forgiveness) and also by S. Matthew in these words (shall not be
forgiven unto 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 hath given of this sin is very perspicuous and clear, but
that Papists have brought a cloud of obscurity upon them by the
vapours 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 clearer than to be obscured thus. 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 committeth 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 saith, It is impossible to renew them again: And again,
There remaineth 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 rove 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: whence they further infer, that there is a
Purgatory after this life; and render these reasons of 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 which
die in their sins must be purged, and out of which they whose
sins are forgiven after this life must be delivered.
Answ. 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 termeth their pain
everlasting: and yet the Papists are not constant 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
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 thence. Some of the instances which their
own writers have given hereof are these: The soul of Falconilla a
Pagan, was freed from hell by the prayers of Saint Thecla, and
the soul of Traiane 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:
a point which (as was said before) they gather from this phrase
(nor in the World to come.) The falsehood whereof 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
thence 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 betwixt 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 betwixt 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 thence 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?
Ans. Though no reason could be given, yet we may not from
thence 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,
3. 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 an one was Enoch.
4. 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
an 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.
5. 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 noted to die in all ease and prosperity: and such
an one was Dives.
6. 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 others.
§. 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 whatsoever, and let us
unfeignedly turn from them all while here we live; fearing him
who after he hath killed the body, hath 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. Wherefore seek the Lord while he may be found;
and today, while it is called today, harden not your hearts.
§. 26. Of the sense wherein 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 standeth the difference which Christ here maketh
between this sin and all other sins. In regard to 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
hath afforded to man, they may be forgiven: but this cannot by
any means.
§. 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
hath set down, and that fixed decree and doom (more
immutable than the decrees and statutes which the things of the
Medes and Persians confirmed) which he hath 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 for his
orders and decrees: But yet it hath 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 unto repentance. As no sin,
whereof the man that commits it, repenteth not, 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 clean 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 falleth 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
refuseth 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 honour 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 betwixt 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; yea, 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 Revealor 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.
§. 28. Of the certainty of his damnation who sinneth 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 hereof, Christ further setteth forth the
issue of the same affirmatively, as Saint Mark hath recorded his
words thus,
Is in danger of eternal damnation.
The word translated in danger, or (as others) culpable, doth not
so much imply a likelihood that he may be damned, as a
certainty that he shall be damned: for it properly signifieth 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 fetteted 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 sinneth against the
Holy Ghost, shall most certainly be damned. This the Apostle
also implies, where he saith, that to such an one there remaineth
no more sacrifice for sins, but a certain fearful looking for of
judgment, and fiery indignation.
The reasons before all alledged to prove that this sin shall not be
forgiven, do also prove the certainty of his damnation who
committeth it.
§. 29. Of the eternity of Damnation.
Yet further to aggravate the fearful estate of him that sinneth
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 are set forth by
such like phrases as these, The worm that dieth 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 remediless torment.
This aggravation of damnation by the everlasting continuance of
it, doth evidently refute the heretical position of Chiliasts, or
Millinaries, 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 burneth eternally;
but they further say that it burneth after the damned are
delivered out of it: but this evasion will not help them. It is
certain that God maketh 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, then the just punishing and
tormenting of the damned in hell? Shall there be a hell, and no
creature in it? Besides, Christ expressly saith, they shall go into
eternal punishment. Now the fire of hell is no longer a
punishment, then 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
thereof: which (say they) they cannot do if eternally they lie
tormented in hell.
Answer: 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 unto 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 counts 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
scarcely 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 lieth
eternally under it. There is then a proportion betwixt the sin of
the damned, and their punishment: both are infinite. Sin in
quantity and greatness, the punishment in time and
continuance: what sin wanteth in continuance, it hath in
greatness; and what the punishment wanteth in weight, it hath
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 lieth a main
difference betwixt 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 endeavour to sin no more. But
these men's minds and wills unto 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,
whereunto God hath 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 endureth no longer then their sin.
Lastly, they wittingly and wilfully pull upon themselves that
eternal weight of God's wrath, and therefore justly lie under it
eternally. God hath declared beforehand that eternal damnation
shall be the reward of impenitent sinners; and yet they
impenitently continue in sin. Suppose a mill-stone hanging by a
cord, a man should wilfully stand under that mill-stone, and cut
the cord, and withal refuse to have any means to keep the mill-
stone 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 refuseth 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 who 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.
Otherwise, men would not care for God's favour in pardoning
sin, nor anything 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 has his pardon, upon fear that
advantage may sometime or other be taken against him for his
crime: and yet the utmost 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 holy
admiration say, Blessed is he whose transgression is forgiven,
whose sin is covered: Blessed is the man unto whom the Lord
imputeth not iniquity. 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 impudency 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 ourselves wholly unto Satan. For the