Chapter VII
The other case resolved, wherein the sin against the Holy Ghost differs from other sins against knowledge.
There is yet another case or question to be answered concerning sinning
against knowledge, and that is, what difference may be between any other
CHAP. VII.] IN THE HEAET AND LIFE. 335
sin against knowledge, and that great sin of all other only unpardonable, which is in an especial manner called a sin after receiving the truth, and
after enlightening, Heb. chapters vi. and x. And this is necessary to
speak a little of, for it is homogeneal to this head, it being an essential
ingredient into that sin, and a necessary circumstance of it, that it is against the greatest light ; and so the apostle in both places expresseth it, as also
because many poor souls that sin after enlightenings, or have fallen off from the practice of what they have professed, think therefore they have
sinned that sin, because against so much clear and tasting knowledge
: and
indeed there is no man almost, that hath been enlightened, but those places have had a blow at him, or may come to have. Now, therefore, as I have
given you differences between a regenerate man s sinning against know
ledge, and an unregenerate man s, so I will also between ordinary
unregenerate men s sinning against knowledge, and this, there being a
peculiarity in it ; for it is not simply sinning against and after tasting
knowledge, for then the saints should sin it Solomon and David had done it ; nor the resisting of the Spirit in the motions of it ; for then
they, Isa. Ixiii. 10, who were God s people, should be guilty of it : nor is
it simply hating the light as contrary to our own lusts, for then every one
that doth evil should be guilty of it, as John iii. 18, 19, not hating God
as he is considered a judge, commanding such strict laws, for so the Gen
tiles should have sinned it, who never knew the gospel, Rom. i. 30, and
then every unregenerate man, whose mind is enmity to God and his law, Rom. viii. 17, should be guilty of it. No ; nor is it speaking evil of, or
injuring those we know to be saints, for then Manasses should have sinned
it, who slew the prophets, and filled Jerusalem with blood, who yet was
brought up well ; for Hezekiah being a godly man, surely had him instructed, and he was twelve years old ere he died ; and at 2 Chron. xxxiii. 10, it is
said, the Lord spake to him, so as he had notice of all. And also Herod had sinned it, who put John to death, whom he reverenced and knew to be
a holy man ; but yet he did not sin the sin against the Holy Ghost, for he was sorrowful. Therefore to clear this to you
First, It is not sinning against any kind of knowledge of things in the word that makes this sin, for it is not sinning against the knowledge of the
law, to commit adultery, or blaspheme God against knowledge, which is
this sin ; for, Heb. x. 28, the apostle makes it a further kind of sinning than despising any part of the law ; yet to despise the law was to sin pre
sumptuously, and to reproach the Lord therein, Num. xv. 80, 31, and is
: and Christ says, every blasphemy shall be
opposed to sinning ignorantly
forgiven but this. But it is a sinning against the light of things revealed
in the gospel, the light of the offer of grace, of the Spirit accompanying that
light, with tasting of the goodness of that offer: so Heb. vi., Heb. x. 29, and
against the work of the Spirit in themselves and others ; and it is not yvoJcis
only, but sV/yvwovg, a conviction and evidence wrought of the truth and
goodness of them.
Secondly, It is not every kind of despising the truths of the gospel, but such as is accompanied with a despiteful causeless contempt of them, and
indignation against them. It is not the undervaluing of the offer of grace to the pleasures of sin : so the young man did, who yet was sorrowful. So many do who defer their repentance, prefer their lusts to Christ and mercy, who yet are converted after ; for this contempt is but because they cannot
enjoy Christ and their lusts : if they could have him with their lusts they would. It is but comparatively they thus contemn it, joined with some
A DISCOURSE OF THE BLESSED STATE OF GLORY
WHICH THE SAINTS POSSESS AFTER DEATH,