very grace by which he was reconciled to God See Gualter Also Perkins his Dialogue on 1 Iohn But to come to Argument In that Saint Iohn sayes it shall not be prayed for it shewes it must needes be some extraordinary haynous crime The Sinne of Simon Magus was very great Act. 8.23 which made Peter say he was in the gall of bitternesse c. Yet the Apostle there wishes him to pray for forgivenesse pray God if perhaps the thoughts of thy heart may be forgiven The Sinne of them that stoned Stephen was great and fearefull it was peccatum aggregatum there was Envie Pride Murder and persecution all conjoyned yet Stephen prayes for them Therefore this sinne to death must exceed Pride Malice Envie Persecution and then what can it be lesse then the sinne against the Holy Ghost Concerning Hebr. 6.4 5 6. who doubts but this sinne is also there understood Yet with these two differences First our Saviour in the Evangelists speakes most especially of sinne in speech that is blasphemie against the Holy Ghost not excluding other kindes of Sinne for as he sayes all sinne and blasphemy shall be forgiven that is blasphemy or any other sinne in thought or deed so here againe this blasphemy shall not be forgiven nor any other sinne against the Holy Ghost in thought or deed It is sottish to thinke that this great sinne is onely confined to speeches sith a man may be as bad or worse in deedes as he can be in words But here in the Hebrewes the Apostle speakes more generally as well of other sinnes against the Holy Ghost as of blasphemy Secondly Musc comment in Mat. 12. Istisunt duplicis generu c. Musculus shewes a second difference Those sayes he that sinne against the Holy Ghost are of two sorts First such as doe oppose and blaspeme that truth which they cannot but inwardly acknowledge but have not at all given up their names to the profession of that Trueth so these Pharisees here in the Evangelists Secondly such as doe the like but have also given up their names to it and made profession of it and of these this Epistle to the Hebrews chiefly makes mention But notwithstanding this difference yet it is still the sinne against the Holy Ghost that is here spoken of which thus I prove The Sinne against the Holy Ghost is a malicious deniall of rage against a fundamentall Evangelicall truth inwardly acknowledged therefore it is contained in Hebr. 6. Heb 6 4 5 6. For the fourth verse containes in it an inward acknowledgement of such a truth aforesaid to which adde the fift verse and for the malicious denyall of it and rage and envy against it it is clearely contained in versâ— 6 they fall a way and crucifie c. that is they so fall away as to crucifie Christ and doe what they can to cast all the disgrace and scorne they can upon Iesus Christ and the Christian Religion Not that every falling away is a crucifying for then had Peter been thus farre guilty but sensu diviso they so farre fall as to commit this horrible indignity Therefore I conclude it is clearely spoken of in this sixt Chapter And as clearely is it exprest in the tenth Chapter The 26 verse containes in it this inward acknowledgement of such a truth above mentioned after yee have received saith he the knowledge of the Truth The 29 verse containing a malicious rage against it Who hath sayes the Apostle troden under foot the Sonne of God and done despight to the Spirit of Grace not onely spoken but done not onely to Iesus Christ but to the Spirit of Grace that is the Holy Ghost which leades us forward to the fourth and last Difficulty Why seeing it is against the whole Trinity as all sinnes are and especially against Iesus Christ the maine of the Gospel it 's called a Sin against the Holy Ghost 4. Difficulty Why it is called the Sin against the Holy Ghost which admits of two senses For first either Holy Ghost stands in opposition to man and uncleane spirits to man as it is a Spirit to uncleane spirits as it is the Spirit of holinesse the Holy Ghost and so it must signifie the Holy God Or secondly it is taken for the third Person in Trinity in relative opposition to the first and second Persons the Father and Son The ground of the first sense and interpretation lies thus Our Saviour sayes that all blasphemy against the Sonne of man shall be forgiven but not against the Holy Ghost as if he had said so farre forth as you sin against me appearing but as a man I will forgive you but so farre forth as you sinne against me appearing to be God as well as man I will not forgive you And whereas the word Holy is added to the word Ghost or Spirit that say they is in direct opposition to that unholy and uncleane spirit of Beelzebub to whose power these blasphemers did impute Christs great and gracious worke of casting out devils * Hieronymus ep 149. ut cum videas in virtutibâ—â— Beelzebub calumniera infactis post ea aliud est se Christâ—anum negaâ—e allud Christum diabolum dicere Isidor Pelus epist 39. Gâ—rgonâ—o circ fiâ—em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And certainely what greater blasphemy can be framed by the wit and invention of the most maligne wretch in the world then to say that that is done by Beelzebub which a mans conscience tels him is done by God If nothing be so hatefulâ— to God and distant from God as sinne and if nothing be so polluted with sinne as the Devill anâ— if amongst all the Devils nonâ— so much as Beelzebub thâ— prince of Devils what a monstrous prodigious transcendenâ— blasphemy was this to impute and that wilfully the worke of the most Holy pure God to so foâ— and impure a spirit a greater then which a mans thoughts cannot project This sense cannot well stand at least alone For if God in opposition to man bâ— here understood by Holy Ghost then all sinnes against the first Table are committed against the Holy Ghost The second Interpretation is that it stands in opposition to the Father and the Sonne and is taken properly for the third Person in Trinity Of which the Schooles give this as the reason because this foule sinne is properly against the goodnesse of God For say they power is properly attributed to God the Father wisedome to God the Sonne goodnesse to God the Holy Ghost Consequently sinnes of infirmity are against God the Father sinnes of Ignorance against God the Sonne sinnes of malice and wickednesse against God the Holy Ghost â—pon which notion of theirs they inferre a reason why the sinne against the Ghost is onely unpardonable because sinnes 〈◊〉 Infirmity and ignorance havâ— some pretext but the last haâ—â— none In which positions 〈◊〉 theirs there is more subtiltâ— then sound verity It 's grantâ— that Christ is called the Wisdome of
God but he is also callâ—â— the power of God in the saâ—â— place 1 Corinth 1.24 Yâ—â— the Holy Ghost is called the poâ—er of God Luke 1.35 the poâ—er of the Almighty shall ovâ—â— shadow thee Neither is it cleaâ— how the Holy Ghost is propeâ— the goodnesse of the Godheâ— sith the goodnesse of God is mâ—nifest to the world-ward also Christ the Sonne of God takâ— our Nature and laying down life for us out of whose fulnâ—â— we all receive and grace 〈◊〉 grace Secondly were it so that thâ— attributes were proper to 〈◊〉 three Persons as is mentioned and that in matter of expression towards the world for so they understand it acknowledging all the persons to bee in themselves qually powerfull wise and good I say admit this to be true yet how are sinnes of Infirmity against the power of God or sins of Ignorance against the wisedome of God What can we make of this If sins of Infirmity be sins against the power of God then it must either respect the Infirmity as Infirmity or the sin as sin if the Infirmity as infirmity or weakenesse it is no more against the power of God then all naturall infirmities and weaknesses are in any creature whatsoever but if sin as sin then it is more properly against the Holinesse of God then his power Besides when we say such a sin is against such an attribute we meane it doth especially diâ—honour that attribute and taâ—â— it in vaine as desperation is sin against the mercy of God bâ—cause it dishonours his mercy 〈◊〉 limiting it presumption is a sâ—â— against the justice of God bâ—cause it is abused by it But siâ— of Infirmity doe not abuse or lâ—sen the power of God but ratheâ— illustrate it But if they say thâ— they meane a bare passive deâ— contrariety such as is betweâ—â— blacke and white light and darâ—nesse or the like then it is graâ—ted but in the meane time theâ— give us a very lame and unevâ—â— trichotomy of three sorts of sinâ— For they cannot deny but the siâ— against the Holy Ghost is moâ—â— then a bare passive contraries to the holinesse and goodnessâ— thereof for it comprehends in 〈◊〉 an active opposition resistance repugnancy abuse dishonour despight against the Holy Ghost Therefore to conclude this fourth thing It is called the sin against the Holy Ghost because although it be equally a transgression against the whole Trinity who as they are equall so in every sin are equally offended yet it seemes most to reflect upon the Holy Ghost by which Christ as man did all his great workes Matth. 12.28 If I by the Spirit of God cast out Devils c. by which to this day things are wrought that tend to the reparation and sanctification of man fallen by which Christ is made ours and we Christs therefore it is called the Spirit of Grace and despight is said to be done to the Spirit of Grace Neither doth this thwart what is specified in the ensuing Discourse where it is said tâ— have this name because it iâ— committed against the grace and gifts of the Holy Ghost foâ— I grant that too but as it is aâ— offence it is properly against 〈◊〉 person They sin indeed againsâ— those gifts and graces by repeâ—ling them and making themselves for ever uncapable of theÌ„ but yet herein they offend properly the Spirit of God Chrysosâ— in Mat. Spiritus antem sancti gratia multis magnis parvulis signis se ipsam manifestaverat â—am prophetae per spiritum omnia locuti sunt omnes illi vatereâ— multa de ipso acceperant documenta by whâ—â— properly and immed ately thoâ—â— graces are to be wrought in them And though the Phariseâ— knew not distinctly whetheâ— there was an Holy Ghost or 〈◊〉 as a third person in Trinity proceeding from the Father and thâ— Sonne yet notwithstanding thâ— could not but acknowledge a divine holy spirituall power proceâ—ding from God and closing witâ— men by which the Prophets formerly and Christ now amongâ—â— them did and spake so many holy and great things See 1 Kin. 22.24 Thus have I good Reader as briefly as well I could laid open those foure things which seeme hard in this matter and that I hope without any intrenching upon the ensuing Treatise My aime herein is thy satisfaction if I misse of it it may be it is either thy prejudicate thoughts or slight perusall of what is written But if thou hast duely weighed all things in the ballance of the Sanctuary found any thing too light tell me of it and I will either satisfie thee if I can or crave pardon of God and thee if I cannot However cover the failings of me thy brother from others so long as they doe not endammage others and Iesus Christ for ever cover thine For my part I could doe no lesse then I have done in publishing this small Worke following I was told by a late friend a little before his decease that some Divines of his acquaintance in the West of this Kingdome had Copies of the same aâ— intending if I had none to publish theirs I thought it therefore very convenient to precede them in that Worke. First that none might be more forward to continue the memory of my deceased Father in any thing that might be usefull to the Church then I my selfe and next to prevent other Copies that happily written at the second and third hand or more might be much different from the originall In inditing wherof I know the Authors ayme was at these things mainely First to comfort such afflicted mindes as thinke they have committed this sinne but have not Secondly * Quod non probatur ab aliquo esse commissum nisi cum de corpore exlerit Auâ—ust Epist 50. To prevent all rash judgement of the persons of others whom we are apt to judge guilty of this sin but are not Thirdly to admonish men of it and to teach them to avoyd the way that leades to it Fourthly to instruct all concerning the true guise and nature of it What acceptance other Treatises of his those especially of Iustification and preparation have found in the world is knowne to the world this also may finde some offence I know it can give none The Author desires not thy prayers who hath been dissolved and beene with Christ now full twenty two yeares those that he cannot enjoy for his sake bestow on me how short soever I fall of him how unworthy soever I be of them I have beene somewhat too large and perhaps the Reader seeing the Treatise little and the Preface long will be ready to say as he that seeing a little City and a great paire of Gates said the City perhaps will run out of the Gates The Apophthegme is common But to prevent such a thing I will shut up the Gates closing up all with my prayers that this fearefull sinne may a seldome be committed if it bâ— Gods will as it is pardoned To which
Childe shall rebell against his Father or a Subject against his Prince for extremity and rigour it is a Sinne much more for justice and equity but for love and favour and grace to revile them is most odious and vile So to revile and blaspheme God for his judgements punishments which are alwaies just and righteous is horrible but to revile him for his grace and favors is hideous and ghastly Vse 1 To shew us what damnable wretches we are by nature that turn all into poison and Sinne making all things matter to feed sinne and rebellion against God So that as a Woolfe though he feed upon nothing but Lambe yet still remaines in the nature of the Woolfe and is the more woolvish rather than otherwise and even turneth the flesh of a Lambe into his owne nature even so naturally would wee doe with Gods favours and benefits were we followed even with them alone 2 To admonish us to take heed how we abuse any gift or grace of God to the dishonour of God For whensoever wee so doe wee are in the highway to this Sinne and wee have our footsteps printed in the path that leadeth thereunto The third Conclusion The Sinne against the Holy Ghost is not onely a Sinne against the Love and favour of God or against God for his gifts and graces but even a Sinne against the very gifts and graces themselves and not a Sinne whereby we abuse those graces and gifts to other ends and purposes but a Sinne whereby we oppugne and resist and disgrace and wilfully deface the said graces directly and immediately For Example the Father gives his eldest Son money the Prince his Subject a Iewâ—l this Sonne or this Subject spends this money or Iewell in gaming glâ—ttony venery and ryot this is an â—buse both of Father and King and of the gifts themselves also to imploy them to such base uses But this is a disgrace in a farre higher degree that toucheth both more directly and immediately when they shall offer disgrace to the gift it selfe fling it away deface it trample it under their feet or the like All of us when wee turne the graces of God into wantonnesse and vaâ—ity into pride and vain-glory doe sinne both against God and his graces But when we offer despight and indignity unto them of purpose and directly this is a fearfull and horrible Sinne. 1 Note hence the vilenesse of our natures and the rebelliousnessâ— of them that doe not onely hâ—â—â— God but hate the very gifts and grâ—ces also that come from God Mâ—â— many times may give a gift that iâ— not worthy of any account yeâ— that deserveth disgrace as if a Kinâ— should give one of his Nobles iâ— way of reward for some piece oâ— service a piece of bread or some sucâ— trifle But there is not the baseâ— gift that God bestoweth but it 〈◊〉 worthy honour and esteeme and iâ— such as should make us love God the more 2 When we feele our mindes rise and lift up themselves against any ordinance of God which hee hath appointed for our good it should humble us and wee should feare the falling into this Sin And how apt our natures are hereunto may appeare by our often moiling and repining at the sacred ordinances of God as the preaching of the Word c. Which are grudgings and spices of this disease Secondly out of this Name is to be enquired whether the Sin against the Holy Ghost be a Sinne against those gifts that are in the person himselfe that commits the Sinne or in the person of some other The answer is that it is a Sinne partly against the gifts in themselves and partly against the same in others it 's committed against both A man would never in such a manner despight the Holy Ghost in himselfe if he perceived it not in another neither would he ever have despighted it in another except it had been in himself For there being in such wicked persons as these are an inbred hatred unto all things that doe but savour of the Spirit of God when being after some sort possessed with it themselves they see others also to bee made partakers of it this is it that makes their hearts to boile and broile within and causeth them to breake forth into this blasphemy And this is confirmed by our Example in this place These Scribes and Pharisees had received the Holy Ghost that is the divine Illumination of the Holy Ghost they saw with the very Eye of their Conscience that Iesus the Sonne of the Virgin Mary was that Messias that Christ that sonne of David they saw it by that divine beame of light that streamed from his divine works this light was odious and loathsome unto them they hated and detested it above all things But when they perceived it to spread it selfe unto others and to be entertained and embraced of others that made them in this manner to blaspheme the same Hence arise these Conclusions concerning this Sinne. The first Conclusion That man committeth not the Sinne against the Holy Ghost that hateth revileth and persecuteth though with the highest malice any gift or grace of God in another if that gift or grace be not in some measure in himselfe For the Sinne against the Holy Ghost is a Sinne against a gift received by the person that commits the Sinne and not only against one received by another but both doe necessarily concurre the one is not without the other Vse 1 In this respect Paul himselfe before his conversion though hee was a might persecuter of all Christians and went from place to place panting and breathing after Christian bloud and blaspheming Christ yet forasmuch as hee was not illuminated by the Holy Ghost but did it in meere and grosse ignorance he committed not this Sinne. Hencee also it followeth that all the blasphemies and revilings of those that are not contrarily persuaded in their Consciences are not this Sinne. Neither had this Blasphemy of the Scribes and Pharisees how vile and odious soever been that unpardonable Sinne if they had not been illuminated and had spoken as they thought Neither is it any question but that Paul that had so deep an hand in persecuting Christians had as deep a tongue in blaspheming Christ 1. Tim. 1. 1 16. for they eveâ— use to goe together and yet obtaining pardon it is thereby apparenâ— that he sinned not this unpardonable Sinne. 2 Further this sheweth the difficulty of judging this Sinne. Those that do commit it of all other least judge themselves for it And it is a wonderfull hard thing to judge of it in another There must be a concurrence of many circumstances to it as shall after appeare I may easily judge when a man is a blasphemer and a persecutor but to judge whether he blasphemeth and persecuteth as Saul did or as these Pharisees is hard And wee must take heed not onely how wee doe headily shâ—t Heaven-gates against our selves but against others It is a
or holdeth with another or that pursueth one that flieth away This Sinne therefore being a sinne of Opposition is not committed with those that are of the same wicked mind or that do not hold any contrary part 2 An open or publique Opposition is that which is not only proclaimed but acted before the faces of men It is a solemne opposition in the presence of others So that it is as a solemne combate 3 It is also confident not a fearefull and timorous opposition but with all resolution and boldnes Not such an Opposition as when a â—an is afraid of himselfe or runnes â—way from his owne shadow So that the Foole that saith in his heart â—here is no God Psal 14.1 but dares not say it 〈◊〉 words and that boldly too even â—o the faces of them that hold the contrary is not guilty of this â—inne 4 It 's against the professors of the Gospell the holy and religious men of God who in a speciall manner represent God these are the persons that in this Sin they oppose themselves against 5 For the Gospels sake this is the very cause of their Opposition not for any other by respect 6 Wherein they revile not the persons so much as the Gospel especially professed and embraced 7 Freely without force or constraint 8 Against knowledge and conscience not in simplicity and Ignorance 9 Wilfully against all good means to the contrary 10 Desperately contemning all the mischiefes that may follow 11 Malitiously from an heart in a speciall manner set on fire by Satan against God and all goodnes Now that this Sinne is such as iâ— here described 1 This description is agreeable to our precedent and to other precedents to wit that of Iulian the Apostata c. 2 This is such a Sinne as is noâ— possible for any that hath the least degree of grace and sanctification in him to commit 3 They that commit the Sinne here described are as farre from all grace and goodnesse as a man can imagine neither can the wit of man imagine an higher wickednesse The greatnesse of it may thus appeare 1 Not to love or respect the professors of the Gospell is a great Sinne and an injury unto Christ yea a kind of enmity unto him For. 1 They that so doe breake the speciall commandement of the Gospell Iohn 13.34 35. a new Commandement that Christ gave unto his Disciples and in them to all that looke to bee saved by him that they love one another as Christ hath loved them 2 There are no persons more lovely than they if men had eyes to see the same For they are not onely sacramentally but really washed from the guilt of all their Sâ—â—nes they are new Creatures born agâ—â—ne of the Spirit of God they are the living members of Iesus Christ they are quickned by the Spirit of God they are heires of the Kingdome of Heaven Temples of the Holy Ghost the Sonnes and Children of God What greater or more admirable matters can there be deserving love and admiration than these So that not to love the true professors of the Gospell is to professe a contempt and a light regard of Regeneration of the Spirit of God of the bloud of Christ of Christ of Heaven 3 No persons deserve more love than they if men were not wonderfully besotted The Husband of the Wife Semen sanctum statumen terrae Isa 6.13 the Father of the Childe cannot deserve so much For 1 Vnder God they are the very pillars and foundations of the Earth It 's for their sake that the Earth endureth when their number is fulfilled the World shall have an end 2 They are the causes of all the blessings that are in the places where they live They are men that love all hurt none are ready to do good unto all Their prayers pul downe from God many speciall blessings upon the very wicked They desire earnestly and seeke after the conversion and salvation of all men They rejoyce in the good of all they sorrow for the hurt of any wherein can there be greater desert But they that commit this Sinne doe not onely not affect them but set themselves against them are opposites and adversaries unto them And this is a greater degree to bee professed enemies unto professors of the Gospell than to be bare contemners of them yea this must needs argue much wickednesse in the heart For 1 All true professors of the Gospell are honest men and good men And for men to bee professed enemies and opposites to honest and good men must needs argue a wicked heart 2 A man cannot oppose himselfe and be an enemy unto a true proâ—essor of the Gospell but hee must needs be an enemy and oppose himselfe some way or other to the Gospell it selfe and to Christ For these are so neere united the one to the other that one cannot touch the one but hee must withall touch the other 3 He that stands in opposition to the professors of the Gospell cannot but be in league and amity with the enemies thereof 2 For a man to hate the Children of God in regard of their personall infirmities or in regard of some injuries received at their hands were a sinne grievous and inexcusable For besides that it is evill and unwarrantable upon such grounds to hate any whomsoever there are those lovely parts and graces in all good Christians that may wel more than countervaile and weigh down any such wants and imperfections as may be in any of them and such wrongs and injuries as by occasion thereof they may offer unto any But to hate them as in this case not in regard of any such speciall quarrell against them or in respect of any private injury and wrong received from them but to dislike yea to spite and maligne them for their very profession it is not so much to hate Christ for them as to hate Christ himselfe and Christianity in them and to hate them for Christ 3 For a Turke or a Pagan that never knew better out of a love unto and zeale of that way and worship that he hath ever been trained up in to oppose himself in such sort to the professors of true piety were a fearefull course and likely to bring upon the head of such a one a farre greater than ordinary â—easure of Gods wrath the certainty wherof by many dreadfull judgements inflicted upon heathen persecutors of his people God hath sealed up in sundry ages at severall times But for one that himselfe hath acknowledged Christ been enlightened by the Spirit of Christ convinced in Conscience of the truth of the Gospell yea and outwardly made profâ—ssion of obedience thereunto for such a one I say spightfully to oppose himselfe against the professors of that which hee hath formerly been instructed in possessed with convinced of and professed to imbrace what is it but wittingly and wilfully contrary to knowledge and conscience to goe out of Christs camp to turne head against him and
against it selfe and that there is deadly feud amongst the Devils of Hell that they warre and fight in this maner as you are eye-witnesses of one against another among themselves This our Saviour Christ proves by a short reason For then Satans Kingdome could not stand and remaine but should be neere unto an end For that is the state of all Kingdomes rent with civill dissensions So that by this reason either they must herein speake malitiously and against Conscience or else they must of necessity maintaine the former absurdities And they were no doubt speciall positions of the Pharisees which Christ here frames his Argument of The second Argument is thus conceived By that Spirit which your Children cast out Devils by doe I cast out Devils But your Children cast not out Devils through Beelzebub Therefore neither do I cast them out by him In this Argument there is some doubt what is meant by their Children The best of our Interpreters hold it to be meant flatly of our Saviour Christs Disciples But I must crave leave to dissent with reverence from them For 1 there is no more reason to call his Disciples their Children than himselfe 2 In holding that Christ cast out Devils through Beelzebub they must needs hold that his Disciples must doe it by the same Spirit For it were senselesse to imagine that the Disciple should doe it by the Spirit of God and the Master by the Devill 3 By Children are not unusually meant Scholers and Disciples Hence by the Children or Sonnes of the Prophets are meant those that sate at their feet to learn as Paul might be called one of Gamaliels Children or Sonnes And therefore I take it that Christ means it of some of the Pharisees owne disciples and scholers that were no professed Disciples of Chrisâ— which as it seemes in those times had speciall Gifts to cast out Devils for the grace and countenance and confirmation of the true Religion which the Pharisees sitting in Moses chaire professed and taught And of these I 'am perswaded Christ speaketh in this place 4 Hee speaketh of some neere unto them when hee saith They shall bee your Iudges meaning such as they could not with any honesty appeale from whereas they might from Christs Disciples 5 Some such are mentioned Mar. 9.38 Luke 9.49 whom the Disciples found casting out Devils 6 Except this be the meaning I am not able to discern what force in the world there should be in this argument For any man may see that our Savior taketh it as granted that the Pharisees did hold and maintaine that the dispossession that their Children used was the act of God and done by the finger of God And if it bee so understood there is great force in the Reason and it 's a stronger than the former And this is the sense of it If I cast out Devils to no other end and purpose in substance than many of your honored and renowned Schollers doe then I doe it not by Beelzebub But I doe it to no other end than they but to confirme the same doctrine and faith Therefore I doe it not by Beelzebub The proposition is evident for els their ends would have been as contrary as their Spirits The assumption no doubt was as evident For Christ wrought these Miracles to confirme no other Religion or Doctrine than what in substance the Exorcists did set downe in Moses and the Prophets howsoever there were some difference in the manner So that if the Miracles of Christ were as effectuall against the kingdome of Satan as their Exorcists were and as powerâ—ull to confirme the Kingdome of God and had no other apparent â—se this Argument must needs be very good howsoever in their â—ormes there were some diffeâ—â—ces â—or is it not absurd to imagine that Christ should use the very sameâ—hing against Satan that the Iewes â—id and to the very same end to â—onfirme the Kingdome of God â—nd yet doe it by a contrary Spirit â—hough it were done after a diverse â—anner Suppose two persons set â—pon some notorious Thiefe the â—ne smites him with a Sword the â—ther with a Pistoll and both have â—o other end but to save men from â—bbing now were it not absurd â—hat for the very act doing the one â—f them should bee justified and the â—her condemned as a friend and â—elwiller to Thieves and Robâ—rs The third Argument is this If I in your Conscience cast out Devils by the power only of Gods Spirit then have you spightfully blasphemed the Holy Ghost in avowing this publiquely that I did it by Beelzebub But I in your owne Conscience have â—â—st out Devils onely by the power of Gods Spirit You have therefore in so saying spightfully blasphemed the Holy Ghost The proposition is cleere and cannot be denied The Assumption hee thus proveth That Spirit that offereth violence unto the Devill and by strong hand casteth him against his will out of his strong holds and possessions is only the Spirit of God But you in your Conscience know that that Spirit whereby I cast out Devils is no other than the Spirit of God And by consequent you herein wilfully fight against God and his Kingdome which in my workes have shined before you and have offered themselves unto you The Assumption he setteth forth by a plain and familiar comparison â—â—sembling that Spirit to a strong and mighty man that goeth into another mans house and by force in â—espight of him binds him and robs â—im The fourth Argument is contaiâ—ed in this Sentence Hee that is not â—ith me is against mee c. and is â—â—us framed If the Spirit of God were not â—ith mee and did not build with â—e in the work that I labour in then â—ould the Holy Ghost set himselfe â—gainst me and destroy whatsoever doe But the Holy Ghost is not aâ—â—inst mee nor destroyeth what build The Spirit of God therefore is â—â—th me and buildeth with mee in â—y worke And this Argument must needs unanswerable if it be considered that if Christ had been an Impostoâ— indeed and a deceiver hee had beeâ— the most abominable Blasphemeâ— upon Earth and exercising these tricks only in the Church to puâ— men from Religion the Spirit oâ— God would never endure it All these Considerations theâ— laid together it is too too apparenâ— that these Scribes and Pharisees diâ— most spightfully and malitiouslâ— revile and blaspheme the Holâ— Ghost And thus you see how palpably our Saviour Christ by stronâ— and evident Arguments convinceâ— them thereof Now this is the generall anâ— main use of this point To imitaâ—â— our Saviour Christ 1 In judging of the true nature of this Sin in generall 2 In being able to detect it iâ— speciall in those persons that shaâ— commit it Without the former man cannot doe the latter and witâ—out the latter a man hath no use 〈◊〉 the former Now the knowledge of the Nature of this Sin hath these uses 1 It serves to shew us the horrible corruption
lo gnod not againe Presumption may be the way to it but is not the same with it 3 Concerning impenitency either it must be for small impenitency or that which is finall also if formall impenitency as it is such then all impenitency is irremissible for a quatenus ad omne valet consequentia and then who could be saved if finall impenitency it is granted indeed that is a property of him that sinnes that great sinne but yet it is proprium imperfectum because it doth agree omni temper peccanti in Spiritum Sanctum but not soli 4 Concerning Obstinacy it is all one with hardnesse of heart and is a cause of impenitency and is a property as is aforesaid of that great evill but not that sinne and so I conceive * Epist 50. circ finem hoc est autem daritia cordis usque ad finem hujus vitae quâ homo recusat in unitate corporis Christi quod vivi ficat Sp. Sanctus remissionem accippere peccatorum Augustine is to bee understood 5 The resisting of a truth knowne and acknowledged by the person resisting may easily lead him to this sinne Acts 26.11 â—xceeding mad against them but is not the same For Peter in denying Christ resisted a truth acknowledged yet was not guilty with these Pharisees 6 To envy at the Graces of another to fret that the Gospel is preached that beleevers increase that souls are converted when mens spirits boyle up against Gods Ordinances and the good successe of them in the world it is a neare degree to this fearefull sinne but not necessarily that sith all this may be out of ignorance as in Saint Paul before his conversion or out of other aymes and not out of any rancour or despight to the grace it selfe To the consideration of these six vices how farre they dâ—ffâ—r from that sin aforesaid I thinke it not amisse to adde somewhat that I meet within a * Raphael Eglino de peccato in Sp. S. Removetur primum ab hoc peccati genere quicquid legi contrarium propriè per â—e est cujâ—s modi est primoâ— parâ—nâ— origiâ—ale c. â—hesi bus 21 22 23 24. German †First sayeâ— he we must remove and exâ—mpâ— from thâ—â— sin whatsoever is properly and in â—t selfe contrary to the lâ—w as the originall siâ—ne of our first parents and of our selves also all actual sins of omission and commissioÌ„ against the first and second Tâ—ble so that they be not joyned with this And after shewes that there is a broad difference between the sins committed against the Law directly and against the Spirit of Grace and the distinctioÌ„ is cleâ—rely laâ—d dowâ— in the â—o of the Hebrewes 28.29 The said Writer adde moreover that sinne committed against Christ the Son of man eâ—ther oâ— ignoraâ—ce 〈◊〉 in Paul or out of sudden fear as 〈◊〉 Peter canâ—oâ— be sâ—â—d to be this sin Writer The second Difficulty FOr the not pardoning it must be understood in one of these three senses 1 That though happily it may be yet it never was nor shall be pardoned in event Those that so understand it give this reason Our Saviour say they sayes not it is impardonable but shall not be pardoned Those that goe to hell for other sinnes their sinnes were unpardoned but not unpardonable So that their meaning is that there shall never be any instance example or experience of any in whom this foule act is pardoned But to this I answer that this very thing that there nâ—ver shall be any instance or example makes it unpossâ—ble in some sense to be forgiven For frustra est potentia quae nunquam producitur in actum It is a vain possibility that is never brought to effect and a vaine possibility is as good as no possibility and therefore no better then an impossibility Besides Saint Iohn 1 ep cap. 5. v. 16. sayes it shall not be prayed for which yet it might if there were any possibility of forgivenesse and Heb. 6.4 sayes it is impossible to renew them againe to repentance speaking of the same sinne or one not so bad Sense 2 The second Sense that some give is that our Saviour means it may be pardon'd but with a great deale of difficulty But this may not passe for sound There are two amongst the Romanists men of great judgement setting aside their affections and voluntary engagements to their own cause Iansenius in conc Evang c. 49 Iansenius and Estius who Estius in sentent l 2. distinct 43. §. 3. as in many other things here jumpe together in this interpretation The ground they build on they thus levell In that sense say they that our Saviour sayes that all other sins except this shall be forgiven in the same sense he sayes that this shall not be forgiven but hee meanes not that all those sinnes are forgiven to every one therefore he meanes not that this sin is not forgiven to every one Consequently say they hee must needes speake of facility of pardon in the former and of difficulty in the latter But under correction I thinke any indifferent man may see our Saviour speakes of possibility and impossibility For sayes Christ all manner or kinde of sinne and blasphemy else shall be forgiven to men not every particular sinne to every particular man for then who shall be damned But all sinnes in some men or other and by consequence this kinde of sinne in no man As if I should say all diseases in men shall be cured but the Pestilence taking the vitals shall not be cured it is manifest I speake of possibilities and impossibilities for else it were as much as to meane that some diseases are easie to be healed which are not easie as desperate Feavers desperate consumptions and many others which were a flat contradiction to the truth Sense 3 Therefore I take the third interpretation to be most sound that there is no possibility of forgivenesse and that not in regard of Gods power absolute who can doe wha soever he will but in regard of his absolute will who will not have it done and therefore it cannot be done The impossibility whereof seems grounded on 1 Iohn 5. Hebr. 6.4 Hebr. 10.26 and so I proceed to the third Difficulty The third Difficulty WHether this Sin 1 Sam. 2.25 Matt. 12. Mark 3. Luke 12 be the same with 1 Iohn 5. Hebr. 6. Hebr. 10. That it coincides with 1 Iohn 5.16 the current of Interpreters will tell you a Aug. lib. 1. de Ser. Domin in monte Peccatum fratris ad mortem puto cum post agnitionem Dei per gratiam Domini nostri Jesu Christi quisquam oppugnat fratâ—rnitatem adversus ipsam gratiam qua reconciliatus est Deo invidentiae facibus agitatuâ— So Beda Austin I thinke a brother then sinnes to death when after acknowledgement of God by the grace of Christ hee sets himselfe against the brethren and burnes in envie against that
of our Nature what a monstrous Rebellion lies and lurks in us if wee should bee left to our selves like enough to breake forth from us Who would â—hinke it possible that there should be so much corruption in man as to all into such a Sin against the Saviour of the World 2 It serves to teach us that Gods mercy is mingled with wisedome â—hat it is not a mad or a foolish â—ercy that he is not one that will â—â—st his mercy away hand over â—â—ad that he cannot endure to have â—is grace and mercy wilfully and â—alitiously abused 3 It serves especially to comfort â—hose who are afflicted in Consciâ—nce for their Sinne and are by Saâ—â—n perswaded that they have comâ—â—tted this Sinne who in this case â—n have no comfort but by the â—nowledge of the Nature of it 4 It serves to stir us up to thankfulnesse that God hath so stinted us and kept in the Corruption of our Nature so farre forth that wee have not fallen into it The knowledge how to detect it serves for these uses 1 That we may not labour in vaine in endeavouring to cure that which is remedilesse by casting of holy things to Dogs Mat. 7.6 1 Iohn 5.16 and praying for such 2 That both we may our selves and bee a means that others also may fly from them and avoid them 3 That the certaine consideration of their end and confusion may lift up our heads above those evils that they are wont to inflict upon the Church and Children oâ— God and the professors of the Truth and Gospell of Christ Now for the detection of thâ—â— Sinne in those that have committeâ— it it is thought to be hard yea impossible But indeed the hardnesâ— groweth more from our Ignoranâ—â— of the Sinne than from the diffâ—culty of it otherwise For it should â—eeme that God writes no Sinne so â—vidently upon the foreheads of â—hose that commit it as this For 1. It 's committed in word as â—ell as in thought 2. It 's committed publiquely â—ot privately 3. It 's desperately and directly â—mmitted not by sleight onely or â—der-hand 4. It 's an act of open spite and â—alice Thus farre it cannot but be eviâ—nt The greatest difficulty lies in 〈◊〉 to judge of these three things 1. Whether it be done freely 〈◊〉 in speciall Temptation 2. Whether it be done delibeâ—tly 3. Whether against Knowledge 〈◊〉 Conscience These Considerations must bee â—ghed For the first whether freely and upon some speciall Temptation Consideration is very needfull â—w I doe not meane by Temptation a moving or stirring up to doe the Sinne but a speciall co-working in the Sinne. For Satans worke in a Sinner commonly called Temptation is double Motion by Perswasion Terrifying Commotion Motion is then when by secret â—â—stinct by reason perswasion alâ— ring inticing terrifying c 〈◊〉 moveth one to the Sinne and thâ— he doth in any Sinne. Commotion is when over aâ— besides his Motion hee helps to aâ—â— the very Sinne. And this is doublâ— either with or besides will This may better be understood 〈◊〉 similitude as when a man shall 〈◊〉 perswasion onely stirre up one 〈◊〉 doe a mischiefe as to kill a man lâ—ving him alone to doe the act shall assist him also in the doing it So that what a man doth in 〈◊〉 kinde either of Feare or by Coâ—motion besides will cannot be tâ— Sinne which is the greatest of Sins â—â—d therefore must needs have full â—onsent of will So that 1. Manifest Feare either of Life 〈◊〉 of that which is as deare as Life 〈◊〉 publique shame and extreme miâ—y or bondage 2. Some great hope of receiving â—â—me speciall good that a man aâ—we all earthly things desireth or of â—oving some grievous evill preâ—â—t upon him 3. Speciall Temptation as Frenâ— or Satanicall Illusion by dreame â—sleep discharge of this guilt For the second Consideration â—tes of Deliberation are 1. Constancy in the continuâ—e of it 2. Confidence in the mainteâ—ce and defence of it 3. No appearance of any disturâ—ce or passion but a freedome of â—â—d in the committing of it 4. A shamelesse and bold behaâ—ur after the committing of it 5. A seeking and taking hold of opportunities of committing it For the third against knowledge and Conscience this is knowne 1 When men goe against theâ— owne grounds and principles iâ— their blasphemy which they hoâ—â— and maintaine with zeale and affection 2. When they are faine to fly iâ— the defence of their blasphemy to shamefull lies and slanders 3. When being evidently so fâ— convinced of the Sinne in generall to wit that it is a blasphemy and slander of the Spirit yet they cease not still to maintaine it 4. When the more they see it detected the more still they commit it By this that hath been spokeâ— may appeare that very many if noâ— the most of the Iesuites and learneâ— Papists in these dayes have and doâ— commit this Sinne sithence alâ— these points may be determined iâ— them The sixth part Of the Condition of this Sin FRom the Conviction of this Sinne passe wee to the Condition of it And here â—riefly to recapitulate the summe of â—ll that is past The more that our â—aviour Christ by the workes of the â—pirit did manifest himselfe to bee â—â—e Messias Saviour of the world â—e more did the Iewish Rulers and â—overnours malice and despight â—im and that Holy Spirit of God â—y which he wrought them And here whereas our Saviour â—nd miraculously healed a man posssed with a Devill that was both â—ind and dumbe which so deepely â—ffected the people that they beâ—n thereupon to bee perswaded â—at hee was indeed that Messias â—hich was to come This effect of Christs Miracles so inraged thâ— Scribes and Pharisees and madâ— their malice and spite so to boil anâ— seeth over that though in their consciences they were convicted eveâ— by the same works that hee was thâ— Messias yet the more they were convicted the more they were inraged breathing out of their hellish throaâ— direfull and damned blasphemiâ— against Christ and against that Spirit by which he wrought affirminâ— in the extreamest bitternesse thaâ— Christ in casting out of Devilâ— wrought by the Devill and that thâ— devill wherby he wrought was Beeâ—zebub himselfe the prince of Devils Our Saviour thereupon having first evidently proved that they werâ— in their owne Consciences convicted that that which they said was most false slander proceedeth afteâ— to shew further the fearfulnesse oâ— this Sinne above all other kindes oâ— Sinne whatsoever that whereas aâ— other Sinnes may bee forgiven anâ— pardoned and are all forgiven anâ— pardoned to some person or other this kinde of Sinne alone shall never be forgiven to any either in this life or in the life to come but that those who shall bee so gracelesse to breake out into the same shall as certainly goe to Hell as there is an Hell So that our Saviour here makes a distinction of Sinnes that some Sinnes are pardonable that other some are